A79925	----	A letter to the king. Clayton, Anne. This text is an enriched version of the TCP digital transcription A79925 of text R171383 in the English Short Title Catalog (Wing C4608B). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A79925 Wing C4608B ESTC R171383 45789244 ocm 45789244 172554 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A79925) Transcribed from: (Early English Books Online ; image set 172554) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2638:19) A letter to the king. Clayton, Anne. 1 sheet ([1] p.) s.n., [London : 1660?] Date and place of publication suggested by Wing. Reproduction of original in: Friends' Library (London, England). eng Holy Spirit. Broadsides -- England -- 17th century. A79925 R171383 (Wing C4608B). civilwar no A letter to the king: Let thy mind oh King, attend on reading, hearing, and [...] and reject not the counsel of the Lord spoken to thee by h [Clayton, Anne] 1660 1073 3 0 0 0 0 0 28 C The rate of 28 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Mona Logarbo Sampled and proofread 2007-11 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A Letter to the King . LET thy mind Oh King , attend on Reading , Hearing , and Instruction and reject not the Counsel of the Lord spoken to thee by his Servants and Hand-maids , but mind it till thou art truly reformed into the way of Truth and Life of him that brings Salvation near , thorow the Gospel of our Lord Jesus Christ ; which Gospel is to be Preached to all Nations before the end come , though it be Foolishness to that Wisdom that stands not in the Power and Demonstration of the Spirit that gives Life and Liberty to the Just ; for the world by wisdom knew not God , and it pleased him by his infinite Wisdom thorow the Foolishness of Preaching to save them that Believe ; and this is the infinite Wisdom of the invisible wise God , who is incomprehensible and full of Glory ; Oh this infinite wise God , that founded all things in Wisdom , and man by his Earthly Knowledge cannot find it out ; this is he that hath given unto us a Saviour , him that is the Light to lighten the Gentiles , and to be his Salvation to the ends of the Earth ; and all must come to the measure of him in themselves , to the manifestation of his pure Spirit , which is Truth and Life , that comes to know the depth of the Wisdom of God ; the Mystery of this Kingdom stands not in words , but in power , and demonstration of the pure Spirit of Life , which Spirit breaths thorow and helps the infirmity of all that trust to it , and believes in it ; and blessed are all they that are joyned to it , for it ever lives to make intercession with sighs and groans that cannot be uttered . So dear Friend , if thou wilt be endowed with pure Wisdom from above , wait in love and soberness of mind , to receive the Spirit of Life from God , and that is more than all the World , and will be more comfort to thy soul , than all the Dominions that the Earth can afford ; for the first man is but of the Earth Earthly , but the second is the Lord from Heaven , the quickning Spirit , which Spirit if it be received , is it that works the Reformation , for it is grieved with Evil where ever it meets with it , at home or abroad ; & so long as Iniquity bears Rule , it suffers , & it interceeds unto God from whence it came : Oh dear Friend , that this were descended into thy lowermost part● , that thou mightst feel him rise , and Eternally know the power of his Resurrection , then assuredly thou wouldst suffer no Evil to be done in thy Name , nor in thy Nation , and then the fruit of thy Goodness would spring forth , and thy Glory and Renown spread unto the Nations round about thee , and this wholsome Wisdom would be a Crown of Glory to thee , and as a Royal Diamond in the hand of the Lord thou wouldst be found , and thy Name would be had in Everlasting remembrance , with succeeding Generations ; which if thou dost not mind the Glory of the Lord , and be tender of the birth Immortal , and relieve the Oppressed ; then thy Name will ●ot , as others that is gone before thee . Oh therefore seek the Glory of God , and the good of his People , that thy Soul may live and be refreshed with his vertue ; so with diligence and suffering , wait to know the coming of the just One in thy own particular , the manifestations of his Eternal Spirit , that thou mayst answer his Love , which must be with his own , if ever thou please him , who thou seest rents the Kingdom from men , and overturns , and will overturn till he come to Reign whose Right it is , even them that will fear him , that they may give Glory to his Name . So dear Heart , as the Lords Love hath been large unto you , mind the Wisdom that will answer his dear Goodness unto you ; for it was his Love indeed unto you , and great cause you have to remember it , and not to let his Benefits slip out of your mind , lest you forget his Goodness which hath been great unto you ; for this I can say , who am the least of many thousands , as in the Mystery and Life of Truth , which reveals the secrets of the Lord , that I saw and felt in the Spirit that reacheth over Sea and Land , your Coming before you came , and my spirit breathed to the Lord for you ; and I felt three , and one was a Woman , and that I spoke of then , that my spirit reached forth unto three ; and they said you were three Brethren , but I said that one of the three that I felt was a Woman , and still that did abide with me ; and now that you are come , my spirit breaths to the Lord , desiring him to subdue that in you , that will not glorifie him , that the Kingdoms may not be rent from you ; So mind the fear , and remember how he rent the Kingdoms from Saul because of his Disobedience , and he is the same still , holy and pure , and though he wait to be gracious , yet he will not alwayes strive with man , but he will take to him his great Power , and rend the Kingdom from man , and will overturn , overturn , till he come to Reign whose Right it is , the SON of Equity the KING of Justice ; So in Love ●nd Fear Rule the Nations , that thou mayst be found in the Land of the Living . From a Lover of thy Soul , ANNE CLAYTON . 
A28139	----	XII arguments drawn out of the Scripture wherein the commonly-received opinion touching the deity of the Holy Spirit is clearly and fully refuted : to which is prefixed a letter tending to the same purpose, written to a member of the Parliament ... / by John Biddle. Biddle, John, 1615-1662. This text is an enriched version of the TCP digital transcription A28139 of text R208727 in the English Short Title Catalog (Wing B2880). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 79 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A28139 Wing B2880 ESTC R208727 15260904 ocm 15260904 103295 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28139) Transcribed from: (Early English Books Online ; image set 103295) Images scanned from microfilm: (Early English books, 1641-1700 ; 1143:3) XII arguments drawn out of the Scripture wherein the commonly-received opinion touching the deity of the Holy Spirit is clearly and fully refuted : to which is prefixed a letter tending to the same purpose, written to a member of the Parliament ... / by John Biddle. Biddle, John, 1615-1662. [16], 35 p. [s.n.], [London] printed : 1647. Place of publication suggested by Wing. Reproduction of original in the Huntington Library. eng Holy Spirit -- Controversial literature. Antitrinitarianism. A28139 R208727 (Wing B2880). civilwar no The apostolical and true opinion concerning the Holy Trinity, revived and asserted; partly by twelve arguments levyed against the traditiona Biddle, John 1653 15100 3 80 0 0 0 0 55 D The rate of 55 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2006-04 TCP Assigned for keying and markup 2006-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-04 Robyn Anspach Sampled and proofread 2007-04 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion XII . ARGUMENTS Drawn out of the Scripture : WHEREIN The commonly-received Opinion touching the Deity of the Holy Spirit , is clearly and fully refuted . To which is prefixed a Letter tending to the same purpose , written to a Member of the PARLIAMENT . And to which is subjoyned , An Exposition of seven principal Passages of the Scripture , alleadged by the Adversaries to prove the Deity of the HOLY SPIRIT . Together with an Answer to their grand Objection touching the supposed Omnipresence of the Holy Spirit . BY JOHN BIDDLE , Master of Arts . 1 , Thess. 5. 21. Prove all things : hold fast that which is good . Printed in the yeer 1647. To the impartial Reader . Reader , WHen I consider with my self , how many Truths have ( in their dawnings ) gone forth like the Morning , & are now risen unto a glorious day , unto the amazement and confounding of those , who were grand Opposers of them ; ( though I know truth hath , and still shall have many Adversaries ; whilst the face of the covering , and the vail spread over all Nations remains undestroyed ; yet I know too , that Truth 's bare brests are Armour of Prooff against all the daring darts of Satan , and all the furious attempts and stormes of the flesh ; ) I cannot but abundantly rejoyce in the glory of its strength . How many things have in several Ages ( as well as in Ours ) been cryed up for truths ? And how hath God blown upon them , that they have withered , and the whirlewind hath taken them away as stubble ? Again , how many Truths have been cryed downe as Blasphemy and Errour , the beames of whose glory are now ready to dazzle and obscure all the glory of the flesh ? Sometimes taking in those ( through the goings forth of God in it . ) who have been the mightiest enemies , insomuch that ( standing amazed a while ) they have soon been swallowed up in the power of it : And Oh that mine eyes might behold more of that day of Gods power , and of the out-lettings of the beauties of his holiness ; that the tall Cedars of Lebanon might be bended , and the Oakes of Bashan ashamed ; that the creature and its glory might be brought low , and men who are now like bullocks unaccustomed unto the yoak , might be made willing , and the Lord alone exalted in them , by them , and amongst them . Did we but seriously consider , how most men are adorned with living names ( viz. of Believers , Christians , Protestants , &c. ) whilst they are indeed dead , ( as will appear , seeing there are no symptomes of life in them ) we could not but startle at it : what is the profession , or Religion , of most part of men , but formal and fleshly ? Are they not like those barbarous Lettoes , who were alwaies in the fields and woods , heard uttering these words , Feru Feru Masco Lon : but being demanded the reason , they replyed , That they knew nothing , but that they had been so of long taught by their Ancestours . Mens mouths are now filled with Forms , and they are daily crying out , The Temple of the Lord . the Temple of the Lord ; God , and Christ , and Spirit ; when 't is evident , they have no more then what Education affords , nay lesse , because not moralized ; wherein Heathens out-stript them : they know not God , did they , they could not lightly Blaspheme him ; they go Christless , and have not received the Spirit of wisdome in the Revelation and knowledge of him ; and this makes them to cry out that whatsoever is not according to their fleshly Forms , is Errour , Heresie , Blasphemy , because it will not hold according to carnal principals , unto which they must needs reduce all things , who have no principal of life within them ; such are those who are called Christians , and yet reel to and fro through wine and strong drink , and swell by reason of Oathes , living in abominations ; of which sort of men , most of our Parish-Churches are constituted : such men have not discerning spirits , neither are they competent judges , because enemies to Truth , as well as Errour ; wherefore the Author betakes himself to the Christian Reader , i. e. one that is so indeed . I know many men ( as well as my self ) will be ready to cry out . Blasphemy , Blasphemy , at the first view of the Title-Page ; yet I could wish that they would imbrace the Apostles counsel , Prove all things , bolding fast that which is good : Call all things to a serious examen , and reject nothing hand over-head , take nothing upon trust , without a fore-examining of every circumstance , lest in the one , they should reject truth in stead of errour ; and in the other , embrace errour in stead of truth . The Author hath a long time waited upon learned men , for a satisfactory answer to these Arguments ; but hath received none : his hopes are , that the publishing of them will be a means to produce it , that he may receive satisfaction , and others may be held no longer in suspence , who are in travel with an earnest expectation of a speedy resolution , as well as he . I should desire those who view it , but especially those who undertake to answer it ( for my hopes are , that some one will ) to consider , first , that to say , Such an Argument is invalid , and weak , and not worth the Answering , is no convincing way of arguing , nor able to yield the least satisfaction to a doubting spirit . Secondly , that invectives , railings , or reproachful terms , are no convincing Arguments ( as all men of a sober judgement well know ; ) at these rates the weakest man may subvert the strongest Controversie : yet these have been the arguings of our times , both in Press and Pulpit . Thirdly , to prohibit the progress of it can no wayes unscruple doubting spirits , amongst whom ( for the present ) I number my self expecting an Answer to these ensuing Arguments ; and that God will be with him that undertaketh it , and give in a spirit of meekness , and of wisdome , in the revelation and knowledg of truth , shall be the matter of his prayers , who desires truth may be cleared up , and shine like the noon-day , and all error confounded , and vanish before truth , like a mist before the Sun . I. H. To the Christian Reader . CHristian Reader , I beseech thee , as thou tenderest thy salvation , that thou wouldest throughly examine the following Disputation , in the fear of God , considering how much his glory is concerned therein ; and at any hand forbear to condemn my opinion as erroneous , till thou art able to bring pertinent and solid Answers to all my Arguments ; for thou must know , that though I have contested with sundry learned men , yet hath none hitherto produced a satisfactory Answer to so much as one Argument . Farewel . J. B. A Letter written to a certain Knight , a Member of the Honourable house of Commons . Sir , HAving now attended for the space of sixteen Months , partly in the Country , and partly in Westminster , that I might come to my Answer before the Parliament , and finding after all this tarriance , that I am still as far from having my cause determined , as ever ; I am even forced to make my address to you , and to beseech you , if you have any bowels towards them that are in misery , that you would either procure my discharge , or at least make report to the House touching my denial of the supposed Deity of the Holy Spirit . For that this onely is the matter in contestation , you very well know , having both heard my confession before the Committee , and remembring how when I was urged to declare my judgement concerning the Deity of Christ , I waved the question , as neither being that I was accused of , nor which I had yet sufficiently studyed , to engage my self publickly therein . As for my opinion touching the Holy Spirit , it is thus : I believe the holy Spirit to be the chief of all * ministring spirits , pecultarly sent out from heaven to minister on their behalf that shall inherit salvation ; and I do place him , both according to the Scripture , and the Primitive Christians ; and by name Justin Martyr in his Apologie , in the third rank after God and Christ , giving him a pre-eminence above all the rest of the heavenly host : So that as there is one principal spirit amongst the evil angels , known in the Scripture by the name of Satan , or the a Adversary , or b the unclean spirit , or c the evil spirit of God , or d the Spirit of God , or e the Spirit by way of eminence : even so is there one principal Spirit ( I borrow this appellation from the Septuagint , who render the later clause of the 12 vers. of Psal. 51. in this manner ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Spiritu principali fulci me , Stablish me with thy principal Spirit ) there is , I say , one principal spirit amongst the good Angels , called by the name of the a Advoate , or b the holy Spirit , or c the good Spirit of God , or d the Spirit of God , or e the Spirit , by way of eminence . This opinion of mine is attested by the whole tenour of the Scripture , which perpetually speaketh of him as differing from God , and inferiour to him , but is irrefragably proved by these places of Scripture , Neh. 9. 6 , 20. Thou , even thou art Lord ( or Jehovab ) alone , thou hast made Heaven , the Heaven of Heavens , with all their hast . Thou gavest thy good Spirit to instruct them ( the Children of Israel . ) ] John 16. 7 , 8. &c. Nevertheless , I tell you the truth , it is expedient for you that I go away : for if I go not away , the m Advocate will not come unto you ; but if I depart , I will send him unto you . And when he is come , he will reprove ( in the Original , convince ) the world of sin , and of righteousness , and of judgment . I have yet many things to say unto you , but ye cannot bear them now . Howbeit when he , the Spirit of truth , is come , he will guide you into all truth ; for he shall not speak of himself , but whatsoever he shall hear , that shall be speak ; and he shall shew you things to come . He shall glorifie me ; for he shall receive of mine , and shall shew it unto you . All things that the Father hath are mine : therefore said I , be shall take of mine , and shew it unto you . ] Rom. 8. 26 , 27. Likewise the Spirit also helpeth our infirmities ; for we know not what we should pray for as we ought : but the Spirit himself maketh intercession for us , with groans that cannot be uttered . But he that searcheth the hearts , knoweth what is the minde ( or desire ) of the spirit : for be maketh intercession for the Saints according to the will of God . ] Acts 19. 2. And ( Paul ) finding certain Disciples , said unto them , Have ye received the holy Spirit since ye believed ? And they said unto him , we have not so much as heard whether there be any Holy Spirit . ] Eph. 4. 4 , 5 , 6. There is one body , and one Spirit , even as ye have been called in one hope of your calling . One Lord , one Faith , one Baptisme . One God and Father of all , who is above all , and through all , and in you all . ] 1 Cor. 12. 3 , 4. &c. 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 Spirit ; But there are diversities of gifts , yet the same Spirit . And there are diversities of administrations , yet the same Lord ; and there are diversities of operations , yet it is the same God that worketh all in all . ] Luk. 3. 21 , 22. It came to pass that Jesus also being baptized , and praying , the Heaven was opened , and the Holy Spirit descended in a bodily shape like a Dove upon him . ] 1 Cor. 2. 11 , 12 , 13. But God hath revealed them to us by his Spirit : for the Spirit searcheth all things , even the depths of God . For what man knoweth the things of a man , save the spirit of a man , which is in him ? even so the things of God knoweth none , but the Spirit of God , ( he doth not adde , as before , which is in him . ) Now we have received , not the spirit of the world , but the Spirit which is of God , that we might know the things that are freely given us of God . ] Rev. 22. 12 , 17. Behold I come quickly , and my reward is with me , to give unto every man according as his work shall be : and the Spirit and the ●ride say , Come . ] Act. 5. 32. And we are his witnesses of these things , and so is also the Holy Spirit , whom God hath given to them that obey him . ] Gal. 3. 5. He therefore that ministreth ( or giveth ) to you the Spirit , and worketh miracles among you , doth he it by the works of the Law , or by the hearing ( or rather preaching ) of Faith ? ] He that ministreth or giveth the Spirit to you , a strange kinde of speech , if the Holy Ghost were God . The Scripture is wont to speak more soberly of Almighty God , then to say that he is given by another , much less by men , as it is here said of the Holy Spirit , 1 Cor. 8. 4 , 5 , 6. [ We know that an Idol is nothing in the world , and that there is no other God but one . For though there be that are called Gods , whether in Heaven , or in Earth ; as there be many Gods , and many Lords , yet unto us there is but one God , even the Father , of whom are all things , and we unto him ; and one Lord , even Jesus Christ , by whom are all things , and we by him . ] You see here that the Apostle being about to set downe , who is the onely God , and onely Lord of Christians , maketh no mention of the Holy Spirit ; which could not have been done by so faithful an Apostle , had the Holy Spirit been either God or Lord . Of these places thus recited , no man , though never so subtile , and though he turn and wind his wit every way , shal ever be able to make sence , unless he take the Holy Spirit to be what I say . Behold now the cause for which I have lien under persecution , raised against me by my adversaries ; who being unable to justifie by Argument their practice of giving glory to the Holy Spirit , as God , in the end of their prayers , since there is neither precept nor example for it in all the Scriture ; and being taxed by me for giving the glory of God to another , and w 〈…〉 ing what the hath not commanded , nor ever came into his heart , have in a cruel and unchristian manner resorted to the arm of flesh , and instigated the Magistrate against me , hoping by his sword , ( not that of the Spirit ) to uphold their Will-worship ; but in vain , since every plant that the Heavenly Father hath not set , shall be rooted up ; and that this practice of Worshipping the Holy Spirit as God , is such a plant as God never set in his word , would soon appear to the Honourable House , could they be but so far prevailed with , as , laying aside all prejudice , seriously to weigh the many and solid proofs that I produce for my opinion out of the Scripture , together with the sleight , or rather no proofes of the adverse party for their opinion ; which they themselves know not what to make of , but that they endeavour to delude both themselves and others with Personalities , Moods , Subsistences , and such like brain-sick Notions , that have neither sap nor sence in them , and were first hatched by the subtilty of Satan in the heads of Platonists , to pervert the worship of the true God . Neither could this controversie be set on on foot in a fitter juncture of time then this ; wherein the Parliament and Kingdome have solemnly engaged themselves to reform Religion both in Discipline and Doctrine . For amongst all the corruptions in Doctrine , which certainly are many , there is none that more deserveth to be amended then this , that so palpably thwarteth the whole renour of the Scripture , and trencheth to the very object of our worship , and therefore ought not to be lightly passed over by any man that professeth himself a Christian , much more a Reformer . God is jealous of his honour , and will not give it to another ; we therefore , as beloved children , should imitate our Heavenly Father hetein , and not upon any pretence whatsoever depart from his express command , and give the worship of the supreme Lord of Heaven and Earth , to him whom the Scripture nowhere affirmeth to be God . For my own particular , after a long impartial inquiry of the truth , in this controversie , and after much and earnest calling upon God , to give unto me the spirit of wisdome and revelation in the knowledge of him ; I finde my self obliged , both by the principles of Scripture and of Reason , to embrace the opinion I now hold forth , and as much as in me fyeth , to endeavour that the honour of Almighty God be not transferred to another , not onely to the offence of God himself , but also of his Holy Spirit , who cannot but be grieved to have that ignorantly ascribed to himself , which is proper to God that sends him , and which he nowhere challengeth to himself in the Scripture . What shall befal me in the pursuance of this work , I refer to the disposal of the all wise God , whose glory is dearer to me , not onely then my libery , but then my life . It will be your part , Honored Sir , into whose hands God hath put such an opportunity , to examine the business impartally , and to be an helper to the truth , considering that this controversie is of the greatest importance in the world , and that the divine truth suffers her self not to be despised scot-free . Neither let the meanness of my outward presence deter you from stirring , since it is the part of a wise man , as in all things , so especially in matters of Religion , not to regard so much who it is that speaketh , as what it is that is spoken ; remembring how our Saviour in the Gospel saith , that God is wont to hide his secrets from the wise and prudent , and to reveal them unto Children . In which number I willingly reckon myself , being conscious of mine own personal weakness , but well assured of the strength and evidence of the Scripture to bear me out in this cause ; and remain April 1. 1647. Yours in the Lord , J. Biddle . XII . ARGUMENTS drawn out of the Scripture ; Wherein the commonly-received Opinion touching the Deity of the Holy Spirit , is clearly and fully refuted . Argument 1. HE that is distinguished from God , is not God . The holy Spirit is distinguished from God : Ergo . The Major is evident : for if he should be both God , and distinguished from God , he would be distinguished from himself ; which implieth a contradiction . The Minor is confirmed by the whole current of the Scripture , which calleth him the Spirit of God , and saith that he is sent by God , and searcheth the depths of God , &c. Neither let any man here think to flie to that ignorant refuge of making a distinction between the Essence and Person of God , saying that the holy Spirit is distinguished from God , taken Personally , not Essentially : For this wretched distinction ( to omit the mention of the Primitive Fathers ) is not onely unheard-of in Scripture , and so to be rejected , it being presumption to affirm any thing of the unsearchable nature of God , which he hath not first affirmed of himself in the Scripture ; but is also disclaimed by Reason . For first , it is impossible for any man , if he would but endeavour to conceive the thing , and not delude both himself and others with empty terms , and words without understanding , to distinguish the Person from the Essence of God , and not to frame two beings or things in his minde , and consequently two Gods . Secondly , If the person be distinct from the Essence of God , then it must needs be something ; since nothing hath no accident , and therefore neither can it happen to it to be distinguished . If something , then either some finite or infinite thing : if finite , then there will be something finite in God , and consequently , since by the confession of the adversaries every thing in God is God himself , God will be finite ; which the adversaries themselves will likewise confess to be absurd . If infinite , then there will be two infinites in God , to wit , the Person and Essence of God , and consequently two Gods ; which is more absurd then the former . Thirdly , to talk of God taken impersonally , is ridiculous , not onely because there is no example thereof in Scripture , but because God is the name of a * Person , and signifieth him that hath sublime dominion or power : and when it is put for the most high God , it denoteth him who with Soveraign and absolute authority ruleth over all ; but none but a person can rule over others , all actions being proper to persons : wherefore to take God otherwise then personally , is to take him otherwise then he is , and indeed to mistake him . Argument II. If he that gave the Holy Spirit to the Israelites to instruct them , be Jehovah alone , then the Holy Spirit is not Jehovah or God . But he that gave the Holy to the Israelites to instruct them , is Jehovah alone : Ergo . The sequele of the major is plain ; for if he that gave the Holy Spirit be Jehovah alone , and yet the Holy Spirit that was given be Jehovah too , the same will be Jehovah alone , and not Jehovah alone , which implyeth a contradiction . The minor is evidenced by Neh. 9. 6 , 20. Argument III. He that speaketh not of himself , is not God . The Holy Spirit speaketh not of himself . Ergo . The minor is clear from Joh. 16. 13. The major is proved thus : God speaketh of himself ; therefore if there be any one that speaketh not of himself , he is not God . The antecedent is of it self apparent ; for God is the primary Author of whatsoever he doth ; but should he not speak of himself , he must speak from another , and so nor be the primary , but secondary author of his speech ; which is absurd , if at least that may be called absurd , which is impossible . The consequence is undeniable . For further confirmation of this Argument , it is to be observed , that to speak or to do any thing not of himself , according to the ordinary phrase of the Scripture , is to speak or do by the shewing , teaching , commanding , authorizing , or enabling of another , and consequently incompatible with the supream and self-sufficient Majesty of God . Vid. John 5. 19. 20 , 30. Joh. 7. 15 , 16 , 17 , 18 , 28. John 8. 28 , 42. Joh. 11. 50 , 51. John 12. 49 , 50. John 14. 10 , 24. John 15. 4. John 18. 34. Luke 12. 56 , 57. Luke 21. 30. 2 Cor. 3. 5. Argument IIII. He that heareth from another what he shall speak , is not God . The Holy Spirit doth so : Ergo . The Minor is plain from the forecited place , John 16. 13. The Major is proved thus : He that is taught , is not God . He that heareth from another , what he shall speak , is taught : Ergo . The Major is clear by Isa. 40. 13 , 14. compared with Rom. 11. 34. 1 Cor. 2. 16. For these places of the Apostle , compared with that of the Prophet , shew that Isaiah did not by the Spirit of the Lord there understand the Holy Spirit , but the minde , or intention of God . The Minor is evidenced by John B. where our Saviour having said in the 26. verse , Whatsoever I have heard from him ( the Father ) these things I speak ; ] in the 28. verse he expresseth the same sence thus ; According as the Father hath taught me , these things I speak . Neither let any man go about to elude so pregnant an Argument , by saying that this is spoken of the Holy Spirit improperly : For let him turn himself every way , and scrue the words as he pleases , yet shall he never be able to make it out to a wise and considering man , how it can possibly be said , that any one heareth from another what he will speak , who is the prime Author of his speech , and into whom it is not at a certain time insinuated by another . For this expression plainly intimateth , that whatsoever the Holy Spirit speaketh to the Disciples , is first discovered and committed to him by Christ , whose Embassadour he is , it being proper to an Embassador to be the Interpreter nor of his own , but of anothers will . But it is contradictious , to imagine that the most high God can have any thing discovered and committed to him by another . Argument V. He that receiveth of anothers , is not God . The Holy Spirit doth so : Ergo . The Minor is witnessed by the aforesaid place , John 16. 14. The Major is proved thus ; God is he that giveth all things to all ; wherefore if there be any one that receiveth of anothers , he cannot be God . The antecedent is plain by Acts 17. 25. Rom. 11. 35 , 36. The consequence is undeniable : for if God should give all things to all , and yet recieve of anothers , he would both give all things , and not give all things ; have all things of his owne , and have something of anothers ; both which imply a contradiction . The Major of the Prosyllogisme is otherwise urged , thus : He that is dependent , is not God . He that receiveth of anothers , is dependent : Ergo . The Major is unquestionable : for , to say that one is dependent , and yet God , is in effect to say he is God , and not God , which implyeth a contradiction . The Minor also is evident : for to receive of anothers , is the notion of dependency . Argument VI . He that is sent by another , is not God . The Holy Spirit is sent by another : Ergo . The Minor is plain from the fore-quoted place , John . 16. 7. The Major is evinced thus : He that Ministreth , is not God . He that is sent , Ministreth : Ergo . The Major is indubitable , it being dissonant to the supreame Majesty of God to Minister , and serve another ; for that were to be God and not God ; to exercise soveraign dominion over all , and not to exercise it . The Minor is confirmed by Heb. 1. ult. where the divine Author sheweth , that the Angels are all Ministring Spirits , in that they are sent forth ; as he before intimateth Christ to be Lord , because he sitteth at the right hand of God . Thus David , Psal. 2. declareth the Soveraignty of God , in saying that he sitteth in Heaven . The Minor is further proved thus : He that receiveth a command for the performance of something , doth Minister : He that is sent forth , receiveth a command for the performance of something : Ergo . The Major is evident to common sence , since it suiteth with none but Ministers and inferiours to receive commands . The Minor is manifested by John 12. 49. The Father that hath sent me , he gave me a Command what I shall speak . ] Neither let any man here reply , that this very thing is spoken also of Christ , unless , having first proved that Christ is supream God , he will grant that whatsoever is spoken of him , is spoken of him as God ; or can make good that to be sent at least may agree to him as God . The contrary whereof I suppose I have clearly proved in this Argument , shewing that it is unsutable to the divine Majesty . Argument VII . He that is the gift of God , is not God . The holy Spirit is the gift of God : Ergo . The Minor is plain by Acts. 12. 17. Forasmuch then as God gave them the like gift ( meaning the Spirit ) as he did unto us , who have believed on the Lord Jesus Christ , was I one that could withstand God ? The Major , though of it self sufficiently clear , is yet further evidenced thus : He that is not the giver of all things , is not God . He that is the gift of God , is not the giver of all things : Ergo . The Major is apparent from Act. 17. 25. God giveth to all , life , breath , and all things . ] The Minor is proved thus : He that is himself given , is not the giver of all things : He that is the gift of God , is himself given : Ergo . The Major is undeniable , for otherwise the same would be the giver of all things , and yet not the giver of all things , inasmuch as he himself , a principal thing , is given , which implyeth a contradiction . The Minor needeth no proof . Moreover , a gift is in the power , and at the disposal of the giver ; but it is gross and absurd to imagine that God can be in the power , or at the disposal of another . Neither let any man here think to evade , by saying , that not the Holy Spirit himself , but onely his gifts are imparted to men ; Since both the more learned adversaries themselves confess , that the Person of the Holy Spirit is given together with his gifts , and the Scripture putteth the matter out of doubt , if you consult Neh. 9. 20. and Rom. 5. 5. In both which places , the Holy Spirit is said to be given contradistinctly from his gifts and operations : in the first , contradistinctly from the instruction flowing from him ; in the other , contradistinctly from the love of God diffused in our hearts by him . Whence we may draw this Corollary , that if the Person of the Holy Spirit be out of favour given to certain men , as the aforesaid places testifie , then he was not personally present with them before , and consequently , by the concession of the adversaries themselves , cannot be God , since they will not deny that God is always personally present with all alike . But I forestal the following Argument . Argument VIII . He that changeth place , is not God . The holy Spirit changeth place : Ergo . The Major is plain : for if God should change place , he would cease to be where he was before , and begin to be where he was not before ; which everteth his Omnipresence , and consequently , by the confession of the adversaries themselves , his Deity . The Minor is ocularly apparent , if following the * advice of the adversaries , you will but go to Jordan ; for there you shal have the holy Spirit in a bodily shape despending from heaven , which is the terminus a quo ; and alighting upon Christ , which is the terminus ad-quem , Luke 3. 21 , 22. Joh. 1. 32. Neither let any man alleadge , that as much is spoken of God , Exod. 3. and chap. 20. and Gen. 18. For if you compare Acts 7. 30 , 35 , 38 , 53. Gal. 3. 19. Heb. 2. 2 , 3. and chap. 13. 2. with the foresaid places , you shall finde , that it was not God himself that came down , but onely an Angel , sustaining the Person and Name of God ; which hath no place in the history touching the descent of the holy Spirit . Argument IX . He that prayeth unto Christ , to come to judgement , is not God . The holy Spirit doth so : Ergo . The Major is granted . The Minor is evident from Revel. 22. 17. compared with the 12 verse . Neither let any man think to elude this proof , by saying , that the Spirit is here said to pray , onely because he maketh the Bride to pray : for when the Scripture would signifie the assistance of the holy Spirit in causing men to speak , it is wont to affirm , either that the holy Spirit speaketh in them , as Matth. 10. 20. or that they spake by the holy Spirit , as Rom. 8. 15. We have received the Spirit of adoption , by whom we cry , Abba , Father . ] But here it is expresly said , that the Spirit and the Bride say , Come ; not the Spirit in the Bride , nor the Bride by the Spirit . Argument X. He in whom men have not believed , and yet have been disciples and believers , is not God . Men have not believed in the holy Spirit , and yet have been so : Ergo . The Major is plain : for how can they be disciples and believers , according to the phrase of Scripture , and not believe in him that is God ? The Minor is proved thus : Men have not so much as heard whether there were an holy Spirit , and yet have been disciples and believers : Ergo , They have not believed in the holy Spirit , and yet have been disciples and believers . The Antecedent is apparent from Acts 19. 2. The Consequence is grounded on that of the Apostle , Rom. 10. 14. [ How shall they believe in him , of whom they have not heard ? ] Now if any man , to decline the dint of this Argument , shall say , that by holy Spirit in these words [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] is meant not the Person , but the Gifts of the holy Spirit ; He , besides that he perverteth the plain and genuine meaning of the words , and speaketh without example * ; doth also evacuate the emphasis of the Particles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which imply that these disciples were so far from having received the gifts of the holy Spirit , whereof we may , without prejudice to our cause , grant that the question made mention , that they had not so much as heard whether there were an holy Spirit or not . Again , that the holy Spirit is not God , doth further appear by this very instance , since the Apostle , when there was so ample an occasion offered to declare it , ( if it had been so ) doth quite decline it : for it is incredible that he , who was so intent and vigilant in propagating the Truth , as that casually seeing an Altar at Athens inscribed To the unknown God , he presently took a hint from thence , to preach unto the Heathen the true God ; yet here being told by disciples that they had not so much as heard whether there were an holy Spirit , or not , should not make use of the opportunity to discover unto them , and in them to us , the Deity of the holy Spirit , but suffer them to remain in ignorance touching a point of such consequence , that without the knowledge thereof , ( if we believe many now-a-days ) men cannot be saved . Certainly , the Apostle had a greater care both of the Truth of God , and the salvation of men , then to do so . Argument XI . He that hath an understanding distinct from that of God , is not God . The holy Spirit hath an understanding distinct from that of God : Ergo . The Major is clear : for he that hath an understanding distinct from that of another , must needs likewise have a distinct essence , wherein that understanding may reside . The Minor is proved thus : He that heareth from God at the second hand , namely , by Christ Jesus , what he shall speak , hath an understanding distinct from that of God . The holy Spirit so heareth from God : Ergo . The Minor is evident from Joh. 16. 13 , 14 , 15. The Major is confirmed thus : He that is taught of God , hath an understanding distinct from that of God . He that heareth from God what he shall speak , is taught of God : Ergo . The Minor is manifest from Joh. 8. where our Saviour Christ having said , in vers . 26. Whatsoever I have heard from him ( the Father ) these things I speak . ] In vers . 28. he expresseth the same sence thus : [ According as the Father hath taught me , these things I speak . ] The Major is of it self clear : for he that is taught , hath an unknowing understanding , since none can be taught what he knoweth already ; and he that teacheth , hath a knowing understanding , otherwise he could not teach another something ; but it implieth a contradiction , that the same understanding should at the same time be both knowing & unknowing of the same thing . Besides , that the holy Spirit hath an understanding distinct from that of God , is easily deducible from the words of the Apostle , 1 Cor. 2. 10. where he affirmeth , that the Spirit searcheth the depths of God , ( as Rom. 8. 27. he intimateth , that God searcheth the heart of the Spirit : ) but to search the depths of any one , necessarily supposeth one understanding in him that searcheth , and another understanding in him-whose depths are searched , as is evident not onely by collation of other places of the Scripture , as 1 Pet. 1. 11. Rev. 2. 23. but even by common sense , dictating to every man so much , that none can without absurdity be said to search the depths of his own understanding . Whence the Apostle going about to illustrate what he had spoken of the Spirit of God , by a similitude drawn from the spirit of a man , doth not say , that the spirit of a man doth search , but know the things of a man , though his former words did seem to lead him thereunto . Argument XII . He that hath a will distinct in number from that of God , is not God . The Holy Spirit hath a will distinct in number from that of God . Ergo . The Major is irrefragable . The Minor is asserted thus . He that willeth conformably to the will of God , hath a will distinct in number from that of God . The Holy Spirit so willeth : Ergo . The Major is plain : for conformity must be between twain at least , else it will not be conformity , but Identity . The Minor is confirmed by Rom. 8. 26 , 27. Likewise the Spirit also helpeth our infirmities , for we know not what to pray for as we ought , but the Spirit himself maketh intercession for us , with grones unutterable : But he that searcheth the hearts , knoweth the minde of the Spirit ; for he maketh intercession for the Saints , according to the will of God . Neither let any man here reply , that there is no mention made in the Greek either of the will of the Spirit , or of the will of God : For first , the word intercede , which signifieth to make suit for something , implyeth both the will of him that maketh the suit , for if he did not will the thing , he would not make suit for it ; and also the will of him to whom the suit is made , for were he not endued with a will , it would be bootless to make suit unto him , all suits whatsoever being made to bend the will of him to whom they are made : so that this , without any more , sufficiently sheweth that the Holy Spirit hath a will distinct in number from that of God ; since the one sueth , the other is sued to at the same time , and for the same thing . Secondly , the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in English rendred Mind , doth here signifie the same with Will or Desire , as appeareth from the 6. and 7. verses of this Chapter , and also from the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , whence it is derived , which signifieth to Affect , Will , Desire , Pursue : see verse 5. of the same chapter , and Col. 3. 2. Thirdly , though the Greek hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , according to God , yet is this , in the judgement of the English Translators themselves , the same as if it had been said , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , according to the will of God ; neither can any other commodious interpretation be put upon the words . But this passage of the Apostle , doth further afford us a second and third impregnable Argument of the Holy Spirit 's being inferiour to God . For first , he is here said to make intercession for us ( as we before urged his praying to Christ , Argument 9. ) and that with grones unutterable ; which is not so to be understood , as if the Holy Spirit were here said to help our infirmities , onely by suggesting petitions and groanes unto us ( as is commonly , but falsly affirmed ) for the very words of the context sufficiently exclude such a gloss ; since they say , that the Spirit himself , not we by the Spirit , ( as we have it in the 15. verse of the same chapter ) maketh intercession for us : yea , vicarious intercession , as the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifieth : But to help others infirmities , by making intercession ; and , what is more , vicarious intercession for them , is not to instil petitions into them , but to pour out petitions apart in their behalf ; as is apparent both from the thing is self ; since none can intercede for himself , all intercession ( at least such as is here spoken of ) requiring the entermise of a third person ; and by the Collation of verse 34. of the same Chapter , and 1 Tim. 2. 1. Heb. 7. 25. Neither let any man think to baffle off this place , ( which is written with a beam of the Sun , and hath together with that , Joh. 16. 13 , 14. quite nonplussed , not onely Modern Authors , but the Fathers themselves , ) by saying , that this is improperly spoken of the Holy Spirit : for , besides that he hath no other ground to say so , but his own preconceived opinion touching the Deity of the Holy Spirit , he ought to know that the Scripture , though it speaketh some things of God in a figure , and improperly , yet doth it nowhere say any thing that argueth his inferiority to , and dependance on another . But this passage of the Apostle plainly intimateth , that the Holy Spirit is inferiour to God , and dependent on him ; otherwise what need had he to make intercession to God , and that with grones unutterable , for the Saints ? Secondly , the Holy Spirit is here distinguished from him that searcheth the hearts ; and this description is made use of to put a difference between God and the Holy Spirit : but how could this be done , were the holy Spirit also a searcher of the hearts ? For can a description that is common , yea alike common to twain ( for so the Adversaries hold concerning God , and the Holy Spirit ) be set to distinguish the one from the other ? For instance ; to prepare the Passover for Christ , is an action common to Peter with John , for they twain were sent by Christ to that purpose , and did accordingly perform it ; see Luke 22. 8 , 13. wherefore can a description taken from this action , be fit to difference Peter from John ? and is it suitable to say , He that prepared the Passeover for Christ , was a greater Apostle then John ? would not this plainly argue , that John did not prepare the Passeover for Christ ? So that it is apparent , that the Holy Spirit is not a searcher of the hearts . If therefore it would not follow that the Holy Spirit is God , although it had been said in the Scripture , that he searcheth the hearts , unless he had such a faculty originally , and of himself ( for nothing hinders but that God may confer it upon others , as we see by the Scripture , that he hath de facto conferred it on Christ , having given him all judgement , and that because he is the Son of man , John 5. 22 , 27. for such judgement requireth that he be a searcher of the hearts ) If , I say , it would not even then follow that he is God ; how clearly , how irrefragably doth it on the contrary follow , that he is not God , but hath an understanding distinct from , and inferiour to that of God ; inasmuch as he is distitute of such a perfection , as the searching of the hearts , which is inseparable from the divine majesty ? These two considerations have I added at the close of my twelfth Argument ; because they are not so much new Arguments , as props and further confirmations of the ninth and eleventh Arguments . An Exposition of Mat. 28. 19. GO ye therefore , and make all the Nations Disciples , ( so the Original hath it ) baptizing them into the name ( so it is also in the Original ) of the Father , and of the Son , and of the Holy Spirit ; teaching them to observe whasoever I have commanded you . Into the name of the Holy Spirit ; that is , into the holy Spirit ; by a circumlocution usual in the Scripture , see Act. 19. 5. And when they had heard , they were baptized into the name of the Lord Jesus : compared with Rom. 6. 3. Know ye not that as many of us as have been baptized into Christ , have been baptized into his death ? And into the Holy Spirit , that is , into the guidance of the Holy Spirit . Thus the Jewes are said to have been all baptized into Moses , ( for so the Greek hath it ) 1 Cor. 10. 2. So that our Saviour's words amount to thus much ; Initiating them into the confession and obedience of God the Father , and of the Lord Jesus Christ the Son of the Father , and of the Holy Spirit the Advocate and Guide of all the Truth . Now the Holy Spirit is mentioned together with God and Christ , because he is their chief instrument whereby they guide , govern , sanctifie , and endow the Church ; and to intimate , that whereas men , before they gave their names to Christ , lived according to the Prince of this world , the unclean Spirit , that worketh in the Children of disobedience ; they ought henceforth , being sequestred from the world , and admitted into the Church , to resign up themselves to the guidance of the Holy Spirit , whom God and Christ appoint , and send to order and direct the Church . Neither can it be rightly inferned , that because the Holy Spirit is here ranked with the Father and the Son , therefore he is equal to them : by this account , when the Apostle , 1 Tim. 5. 21. saith , I charge thee ( Gr. I obtest ) before God , and the Lord Jesus Christ , and the elect Angels , that thou observe these things without prejudice , doing nothing by partiality : joyning the elect Angels with the Father and the Son , in so great a matter as obtestation , to excite an Evangelist to do his duty with sincerity ; this would imply , that the elect Angels are equal to the Father and the Son . Nor doth it follow , that because it is said , not into the names , but into the name of the Father , and of the Son , and of the Holy Spirit ; therefore they three have but one Name , power , or dignity ; since by the like reasoning I might argue , that because Christ , Luke 9. 26. saith , Whosoever shall be ashamed of me and of my words , of him shall the Son of man be ashamed , when he shall come in the glory of himself , ( so it is in the Greek ) and of the Father , and of the Holy Angels ; therefore the Father , the Son , and the Holy Angels , have but one and the self-same glory . For that the Holy Spirit is not ranked with the Father , and the Son , as being equal to them , is evident by other punctual places of the Scripture , as 1 Cor. 12. 3 , 4 , 5 , 6. Eph. 4. 4 , 5 , 6. where when the mention of him is joyned with that of the Father and of the Son , he is expresly , and emphatically excluded from being either that one God , or that one Lord of Christians , by being contradistinguished from both : but if he be neither that one God , nor that one Lord of Christians ; as the Apostle , not onely in the fore-quoted places , but elsewhere also plainly testifieth ; see 1 Cor. 8. 5 , 6. Yet to us there is one God , the Father , of whom are all the things , and we for him . And one Lord Jesus Christ , by whom are all the things , and we by him : he cannot be equal to the Father and the Son , but is onely the chiefe Minister of both , peculiarly sent out to Minister on their behalf that shall inherit salvation . An Exposition of 1 John 5. 7. [ For there are three that bear record in Heaven , the Father , the Word , and the Holy Spirit ; and these three are one . ] It would have been hard , if not impossible , ( had not men been precorrupted ) that it should ever come into any ones head to imagine , that this phrase [ are one ] did signifie [ have one Essence ] since such an exposition is not onely contrary to common sence , but also to other places of the Scripture , wherein this kinde of speaking perpetually signifieth an union in consent and agreement , or the like , but never an union in Essence . To omit other Sacred Writers , this very Apostle in his Gospel , chap. 17. verse 11. 21 , 22 , 23 , useth the same expression six times , intimating no other but an union of agreement ; yea , in verse 8. of this very chapter in his Epistle , he useth it in the same sence . For though the expression variech somewhat in the ordinary Greek Testaments , in that the preposition [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] is prefixed , ( although the Complutensian Bible readeth it [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] in both verses : ) yet is the sence the same ; this latter being spoken after the Hebrew idiome , the former according to the ordinary phrase : for confirmation whereof , see Matth. 19. comparing verse 5. and 6. together in the Original ; wherefore this expression ought to be rendred alike in both verses , as the former Interpreters did it , though the latter Interpreters , in verse 8. have rendred it [ agree in one ] putting the glosse in stead of the Translation . So that this place maketh nothing for them that hold the Holy Spirit to have one and the same Essence with the Father , unless they can prove that those who are one in agreement must likewise necessarily be one in essence ; or that two or three cannot be one , but it must presently be in essence . I omit for the present to speak of the suspectedness of this place , how it is not extant in the ancient Greek Copies , and namely in that famous one of Tecla here in England , nor in the Syriack Translation , nor in most ancient Books of the Latine edition , and rejected by sundry Interpreters both ancient and modern . An Exposition of Act. 5. 3 , 4. BVt Peter said , Ananias , why hath Satan filled thy heart to lye to ( or deceive ) the Holy Spirit , and keep back part of the price of the Farm ? while it remained , remained it not to thee ? and being sold , was it not in thine owne power ? why fast thou conceived ( or put , or purposed ) in thy heart this thing ? Thou hast not lyed to men ; but to God . In this passage , the Holy Spirit is neither expresly ( as every one seeth ) nor by good consequence called God . For admit the ordinary Translation were true ( as it is not ) yet would it not presently follow , because Ananias by lying to men endued with the Holy Spirit ( for even Piscator in the words acknowledgeth , and the words themselves according to this Interpretation imply a Metonymie of the adjunct , the Holy Spirit being put for men endued with the Holy Spirit ) lyed not to men , but to God , that there fore the Holy Spirit is God ; because in lying to them that are endued with the Spirit of God , one may lye to God , and yet neither they , nor the Spirit in them , be God , but onely the messengers of God ; for what is done to the messengers , redoundeth to him that sends them ; see 1 Thes. 4. 8. John 13. 20. Luke 10. 16. But if any man look more narrowly into the words , he shall finde that the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is construed in a different manner , namely with an accusative , verse 3● and with a dative verse 4. with an accusative , it signifieth in Greek Authors , to bely , pretend , or counterfeit : thus Lucian in his Pseudomantis , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , nomen quoddam mentitus , counterfeiting a certain name . This being so , the words are to be rendred thus ; Why hath Satan filled thy heart to bely the Holy Spirit , and keep back part of the price ? ( that is , Why hast thou skffered the unclean Spirit so to prevail with thee , as that thou shouldest sell thy Farm , and lay down this money at his suggestion , as appeareth in that thou hast purloined part of the price , and not laid down all ; and yet to bear us in hand , that thou didst it at the motion of the Holy Spirit ? ) thou hast not lyed to men , but to God : ( that is , assure thy self that this dissimulation of thine , is not so much to us , as to God himself , whose Servants we are . ) This Exposition is not onely agreeable to the Greek context , and scope of the place , but is also seconded by Erasmus , Calvin , and Aretius . But if any man will contend , that though {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} be not here rendred to lye unto ( as I have not yet met with an instance where it is so rendred , when an Accusative is put after it ; ) yet the other signification , set in the Margin of our English Bible , is altogether to be admitted ( and I confess I have in good Greek Authors found the word so used ) and the place to be rendred , Why hath Satan filled thy heart to deceive the Holy Spirit ? This will overthrow the opinion , touching the Godhead of the Holy Spirit : For if the Holy Spirit be God , then will it be all one as if it had been said , Why hath Satan filled thy heart to deceive God ? Which seemeth to be blasphemy ; for it importeth , either that God may be deceived , or else that Satan , or at least Ananias thought so , otherwise he would not have purposed in his heart to do it . But what force or use ( if this Interpretation of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} be admitted ) will those words have , And to keep back part of the price ; and also those , While it remained , remained it not to thee ? and being sold , was it not in thy power ? For these expressions argue , that Ananias pretended to have received a command from the Holy Spirit to sell his Farm , and lay downe the price thereof at the Apostles feet ; and so did not deceive , or lye to , but bely the Holy Spirit ; and consequently , was guilty not onely of coverousness , in keeping some of the money back ; but also of Blasphemy against the Holy Spirit , in fathering upon the Holy Spirit , that which was injected into his heart by the unclean Spirit : For he alike Blasphemeth the Holy Spirit , who doth with Ananias wilfully father the works of the Devil upon the Holy Spirit , as he who with the Pharisees , Mat. 12. 24. wilfully ascribeth the works of the Holy Spirit to the Devil . An Exposition of 1 Cor. 6. 19 , 20. What ? know ye not that your body is the Temple of the holy Spirit that is ( or , dwelleth ) in you , whom ye have from God , and ye are not your own ? for ye have been bought with a price . Wherefore glorifie God both with your body , and your spirit , which are God's . Whereas it is objected by some , out of this place , that the holy Spirit is God , in that our body is said to be his Temple ; I answer , that it would follow , could it be proved that our body is so the temple of the holy Spirit , as to be his by the highest interest , and primarily dedicated to his honour ; for every one will confess our body to be God's in such a manner . But these things are so far from being intimated in this passage , yea that our body is at all his by interest , or dedicated to his honour , ( both which are here affirmed of God contradistinctly from the Spirit ) as that the contrary may from thence not obscurely be evinced . For after the Apostle had hinted in what respect our body is the Temple of the holy Spirit , to wit , by inhabitation , ( for so much is implied by those words , that is , or dwelleth in you ; since descriptions in sacred Writers are not idle and impertinent ) he addeth , that we have the Spirit from God , thereby implying that he is disposed of , and given by God to us , and consequently he is ours by interest , not we his ; and accordingly concludeth from thence , that we ought with our body to glorifie , not the Spirit , but God , who is openly distinguished from the Spirit , and declared to be the Proprietor of our body . An Exposition of Matth. 12. 31. All sin and blasphemy shall be forgiven unto men ; but the blasphemy against the holy Spirit shall not be forgiven . For the Objection drawn from hence , that the sin against the holy Spirit is unpardonable ; I answer , that the sin against the holy Spirit is not therefore unpardonable , because he is God , ( for this the Scripture nowhere acknowledgeth ; and besides , by the same reason , every sin against God would be unpardonable : ) but because he that sinneth against the holy Spirit , doth in the same act sin against God ( for every sin , against whomsoever committed , is terminated in God ) with an high hand , to wit , either by slandering and opposing such works , whereof a man is convinced in conscience that God hath wrought them by the holy Spirit , as the Pharisees did ; or by renouncing and opposing such Truths , whereof a man is convinced in conscience , that God hath revealed them by his holy Spirit , as the Renegadoes did , who are mentioned by the Author to the Hebrews , Chap. 10. 25 , 26 , &c. which things are the greatest affronts that can be offered to God , who useth the ministery of the Spirit in none but things of the highest importance , and maketh the clearest discovery of himself , as to his Power and Majestie , by him . Hence it cometh to pass , that a sin against the Father or the Son may be forgiven , but not a sin against the holy Spirit , inasmuch as it is also against the greatest light . For God the Father maketh no discovery of himself to the world immediately ; and Christ , to prove his Authority and Mission from God , appealeth to the works which he did by the finger of God , the Holy Spirit ; see Luke 11. 20. compared with Mat. 12. 28. Wherefore I report this Argument against the Adversaries , as quite subverting their opinion touching the Godhead of the Holy Spirit : For if the Holy Spirit were God , you would commit no sin , but what would be against the holy Spirit , in that all sins are committed against God , as being the transgressions of his Law . Again , when we sinned against the Father , we must of necessity also sin against the holy Spirit , if he be the same God with the Father . For as the Adversaries hold that the works of the Trinity ad extra , that is , to without , are common to all three : so must they by the same reason confess , that whatsoever is done to any one of them ab extra , that is , from without , is also common to all three . An exposition of Isai. 6. 9 , 10. And he said , Go and tel this people , Hear ye indeed , but understand not : and see ye indeed , but perceive not . Make the heart of this people fat , and make their ears heavy , and shut their eyes : lest they see with their eyes , and hear with their ears , and understand with their heart , and convert , and be healed . ] compared with Acts 28. 25 , 26 , 27. Well spake the holy Spirit by Isaias the Prophet , unto our Fathers , saying , Go unto this people , and say , Hearing ye shall hear , and shall not understand , &c. Because that which in Isaiah is attributed to the Lord , is in the Acts ascribed to the holy Spirit ; the Adversaries hence conclude , that the holy Spirit is the Lord . Which kinde of arguing , though it be very frequent with them , is yet very frivolous ; for at this rate I may also conclude , that because what is attributed to the Lord , Exod. 32. 11. [ Lord , why doth thy wrath wax hot against thy people , which thou hast brought forth out of the land of Egypt ? ] is in the seventh verse of the same chapter ascribed to Moses : [ And the Lord said unto Moses , Go , get thee down : for thy people which thow broughtest out of the land of Egypt , &c. ] therefore Moses is the Lord . And because what is attributed to the Lord , Isa. 65. 1. [ I am sought of them that asked not for me : I am found of them that sought me not : I said , Behold me , behold me , unto a nation that was not called by my name ] is in the 10 of the Romanes , vers. 20. ascribed to Isaiah : [ But Isaias is very bold , and saith , I was found of them that sought me not : I was made manifest unto them that asked not after me : ] therefore Isaiah is the Lord . And because what is attributed to God , 2 Tim. 1. 8 , 9. [ According to the power of God , who hath saved us , and called us , &c. ] is by Paul attributed to himself , 1 Cor. 9. 22. [ I am made all things to all men , that I might by all means save some , ] and to Timothy , 1 Tim. 4. 16. [ In doing this , thou shalt both save thy self , and them that hear thee : ] therefore Paul , yen Timothy is God . If the Adversaries say , that these things are otherwise ascribed to the Lord , then to the men aforesaid : I answer , This is more then is held forth in the texts themselves , which neither express nor intimate any such thing . If they further contend , that though such a thing be neither expressed nor intimated in the said texts , yet other texts , and the nature of the thing it self , doth sufficiently teach it : I reply , that I can make the same answer touching the Lord and the holy Spirit . But it is well that there is such an intimation in the texts themselves ; for in the one , the Lord speaketh those things to Isaiah in a vision ; in the other it is said , that the holy Spirit spake them by Isaiah to the Fathers . Which twain every one may easily perceive to be different , since Isaiah onely heard those words in the vision : for had the Fathers , the people of Israel , been also there , why should God bid Isaiah , go and tell them to the people ? wherefore Paul ascribeth these words to the Holy Spirit , onely to intimate that whatsoever is spoken in the Scripture , was recorded by the inspiration of the Holy Spirit , and so spoken by him . An Exposition of 2 Cor. 3. 17. Now the Lord is that Spirit . By that Spirit is not here meant the third Person of the HOLY TRINITY , otherwise the Lord , that is , Christ ( for the Apostle Paul , by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Lord , doth always , unless he cite some place out of the Old Covenant , understand Christ ) will be the Holy Spirit ; which is repugnant to the Scripture , wherein there is a plain distinction everywhere made between Christ and the holy Spirit . Understand therefore ( what the expression it self implyeth ) the same Spirit that was before in the sixth verse opposed to the Letter , and consequently the mystery or hidden sence of the Law , denoted by the Letter : for thus the word Spirit is also taken , Rom. 2. 29. Circumcision is that of the heart , in the Spirit , and not in the Letter . And Rom. 7. 6. But now we are delivered from the Law , that being dead wherein we are held ; so that we serve in the newness of the Spirit , and not in the oldness of the Letter . And Rev. 11. 8. Their dead bodies shall lye in the streets of the great City , which spiritually is called Sodom and Egypt , where also our Lord was crucified . Jerusalem is here spiritually , that is , mystically called Sodom and Egypt , because of the abominable filthiness thereof , and cruelty towards the people of God . Wherefore the sence of the words of Paul is this , namely , that the Lord Christ is the Mystery , Life , Scope , and Kernel of the Law , as being both foretold therein , and prefigured by the Ceremonies thereof . An Answer to the grand Objection of the Adversaries , touching the supposed Omnipresence of the HOLY SPIRIT . AFter I had thorowly sifted this Controversie , I found that the Adversaries , who so much cry down Reason , saying that we must renounce it when we speak of Divine Mysteries , and simply rest in the words of the Scripture , do notwithstanding in the upshot wave the Scripture , as giving a very uncertain testimony to their doctrine in this point , and ground themselves on the meer conjectures of their own Reason . For thus they argue : The holy Spirit , if he were not omnipresent , and consequently God , could not inspire and dwell in so many men at one time . For answer hereunto , I will onely ask them one Question , which if they resolve , I will then tell them how the holy Spirit , though he be not omnipresent , may inspire all the faithful in the world at one time . Our Saviour , in the fourth of Mark , explaining the Parable of the sower , saith , in vers. 15. [ And these are they by the way side , where the word is sown : but when they have heard , Satan cometh immediately , and taketh the word that was sown in their hearts . ] Suppose now that the seed of the Word be sown in ten thousand places at one time , as it happeneth on every Lords day , How can Satan , whom the Adversaries will deny to be omnipresent , come and immediately snatch the Word out of the hearts of the greatest part of the hearers ? The same Resolution that they shall give to this Question , will I apply to their own Objection . If this be not sufficient , take yet more proofs , that may seem to evince the omnipresence of the unclean spirit . Thus is he said to have been a lying spirit in the mouth of four hundred false prophets , 1 King. 22. 22 , 23. ( and there is the same reason between four hundred , and four millions . ) Thus is he said to hold the impenitent ( who make the greatest part of mankinde ) in his snare , and to take them captive at his will , 2 Tim. 2. ult. To blinde the mindes of them that believe not , 2 Cor. 4. 4. To dwell in the ungodly , Rev. 2. 13. To shew the wicked whatsoever they practise , Joh. 8. 38. Yea , to deceive the whole world , Rev. 12. 9. & 20. 2 , 3. If they dare not , for all this , to affirm the unclean spirit to be omnipresent , Why do they on less ground conclude the omnipresence of the holy Spirit , especially when the Scripture so plainly testifieth that he changeth place , as Joh. 15. 26. But when the Advocate is come , whom I will send you from the Father , the Spirit of Truth which proceedeth ( or , goeth out ) from the Father , he shall testifie of me . How could the holy Spirit be sent , and go out from the Father to the disciples , if he were already with them , and could not but stay with the Father ? Gal. 4. 6. Because ye are sons , God hath sent out the Spirit of his Son into your hearts , crying , Abba , Father . This sheweth that the Spirit was not in their hearts before , otherwise he needed not to be sent out into them . 1 Pet. 1. 12. The things which are now reported unto you by them that have preached the Gospel unto you with the holy Spirit sent down from heaven . Could the holy Spirit be sent down from heaven , if he were already upon the earth , and continued still in heaven ? For , that the coming of the holy Spirit down from heaven is properly to be taken , appeareth by the very sight , in that John the Baptist did see the Spirit descending from heaven in a bodily shape like a dove , and he abode on Christ , Joh. 1. 32. compared with Luke 3. 21 , 22. where the words of the Scripture are diligently to be heeded ; for it is not said , that the bodily shape did descend , but the Spirit in the shape : so that the descent did primarily and by it self agree to the holy Spirit ; but in a secondary way , and by accident , to the shape which he had assumed . Now is it possible to descend out of heaven to the earth , and not change place ? Or is there any thing better then an ocular demonstration to evince a change of place ? Certainly , if notwithstanding all this , and much more which may be alleadged , it is yet true that the holy Spirit doth not go from place to place ; what assurance can I have , when the Scripture saith of any one whomsoever , that he is sent , or cometh down , or goeth out , that he moveth from one place to another , and doth not abide where he was before ? Neither is it rightly done by the Adversaries , when against so many evident Scriptures they alleadge one obscure passage , Psal. 139. 7 , 8. Whither shall I go from thy Spirit ? or whither shall I flee from thy presence ? If I ascend up into heaven , thou art there : if I make my bed in hell , behold thou art there . For , to omit that the Psalmist , as the precedent and subquent words , yea the passage it self cited at large doth shew , intendeth onely to prove the omnipresence of God himself , and not of his Spirit ; and that divers of the very Adversaries , as namely the Divines of the Assembly in their Annotations on this place , do by Spirit here understand the knowledge or power of God , and not the holy Spirit : should it be granted that thesewords , Whither shall I go from thy Spirit ? are meant of the holy Spirit , yet do they import no more , then that David could go into no place ; but the Spirit could be there with him ; and so sign fie , not that he is in all places at one time , but can be in them at several times , accordingly as David should come into them . Again , should it be further granted , ( what the Adversaries are not able to evince ) that Davids meaning is , that he could go into no place where the Spirit was not present ; yet would not this presently argue , that he was there present in his person or substance ( as the Adversaries conceive , when they say that he is Omnipresent , and therefore God ) since it is sufficient for the truth hereof , that he is in every place by his knowledge , so that a man can be in no place whatsoever , but the holy Spirit will know where he is . This Omnipresence , which I verily believe belongeth to the holy Spirit , doth not hinder him to go from one place to another . Yea , whosoever diligently looketh into Davids words , shall finde that he intended in this Psalm to assert no other Omnipresence to God himself , then that of knowledge and power . For he openly speaketh of the knowledge of God in the first six verses , saying in the second of them , Thou understandest my thoughts afar off . Which implyeth that the person or substance of God himself was not upon the earth with David , otherwise he would understand David's thought neer at hand , and not afar off . But in the tenth verse , which is an explication of the three preceding ones , he speaketh of the hand of God , whereby is wont to be understood his power . Afterwards , vers. 11. and 12. he returneth to the knowledge of God , whereof he had before spoken . Moreover , the main current of the Scripture runneth that way , and plainly intimateth , that the person , or substance , or shape of God ( I speak the language of the Scripture ; see Job 13. 7. Will ye accept his ( God's ) Person ? will ye contend for God ? Heb. 1. 3. Who being the brightness of his ( God's ) Glory , and express Image of his person ( Gr. substance ) John 5. 37. And the Father himself which hath sent me , hath born witness of me . Ye have neither heard this voice at any time , nor seen his shape : ) is nowhere else but in Heaven . Neither let the Adversaries reply , that if I ascribe an universal knowledge of humane affairs to the holy Spirit , this very thing will evince him to be God . For first , I have already excepted the searching of the heart , proving in the twelfth Argument that it agreeth not to the holy Spirit . Secondly , had the holy Spirit an Universal knowledge , as of other things , so also of the heart , yet would not this prove him to be God , unless he had this knowledge originally and of himself . For it is apparent from the Scripture , John 5. 22. that God hath given all judgement unto Christ , and consequently all knowledge , without which that judgement cannot be managed . But if he hath given all knowledge unto Christ , he can as well give it to the holy Spirit : Wherefore , let the Adversaries , when they are driven from their opinion by that invincible Argument drawn from the Intercession which the holy Spirit is said to make for the Saints , cease to take up the same weapon , and contend , that the holy Spirit , inasmuch as he maketh intercession for the Saints , must needs know all their wants , and so be God . For is not Christ also said to make intercession for the Saints ? and doth he not intercede with God as a man , and so as a man know all their wants ? But if Christ , as a man , and so as a Creature , maketh intercession unto God for the Saints , and knoweth all their wants , why not the holy Spirit also , though he be a created Spirit , and not God ? As for the dwelling of the holy Spirit in so many persons , though I might forbear to shew in what manner this is done , untill the Adversaries had answered my Querie , yet will I ( for the satisfaction of such as are studious of the truth ) here declare it . He dwelleth therefore in all the Saints dispersed through the whole world , not in his person or substance , for then his person or substance would fill the world , and dwell in all men a like , whereas the indwelling of the holy Spirit is by the Scripture made a peculiar priviledge of the Saints , Rom 8. 9. But ye are not in the flesh , but in the Spirit , if so be ( or for ) the Spirit of God dwelleth in you . Now if any man have not the Spirit of Christ , he is none of his . Wherefore he dwelleth in them by his Gifts , or Effects , ( since no other dwelling can be imagined ) which is an Expression frequent in the writings of the Adversaries themselves , but that they are wont to forget it when they reason about the Godhead of the holy Spirit . FINIS . Notes, typically marginal, from the original text Notes for div A28139e-400 * See Heb. 1. 1 , 14. whence these words are borrowed ; and compare it with 1 Pet. 1. 12. as also Heb. 1. 7. compared with Act. 2. 2 , 3 , 4. and it will easily appear that the holy Spirit is a minister of God , as well as others . a 1 Pet. 5. 8. b Zech. 13. 2. c 1 Sam. 16. 15 , 16. d Ibid. verse the last . e 1 Kings 22. 21. See the Original . a Joh. 16. 7. b Eph. 4. 30. c Neh. 9. 20. d 1 Cor. 7. 40. e Acts 10. 19. m So the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Original perpetually signifieth amongst Greek Authors , and is so rendred by the Translators themselves , 1 Joh. 2. 1. and ought to have been so rendred here , especially because he saith in the following words , that the Holy Spirit shall convince the world ; for it is proper to an Advocate to convince . Notes for div A28139e-1050 * By Person , I understand , as Philosophersdo , suppositum intelligens , that is an intellectual substance compleat , and not a mood or subststence , which are fantastical & sensless terms , brought in to cozen the simple . * Abi , Ariane , ad Jordanem , & Trinitatem videbis . * For when the verb Substantive to be is joyned with the holy Spirit , it signifieth his Being or Person , not the gifts issuing from him . 
A97307	----	A few words in tenderness to the well-meaning professors, suiting the present season [by] Thomas Zachary. Zachary, Thomas, d. 1686. 1674 Approx. 14 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A97307 Wing Z2 ESTC R43844 42475310 ocm 42475310 151484 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A97307) Transcribed from: (Early English Books Online ; image set 151484) Images scanned from microfilm: (Early English books, 1641-1700 ; 2260:21) A few words in tenderness to the well-meaning professors, suiting the present season [by] Thomas Zachary. Zachary, Thomas, d. 1686. 1 sheet ([1] p.). s.n.], [S.l. : The 5th of the 9th Month, 1674. Reproduction of original in: Friends' Library (London, England) Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Apologetic works -- Early works to 1800. Holy Spirit -- Quaker authors -- Early works to 1800. 2007-06 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 John Latta Sampled and proofread 2007-08 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A Few Words in Tenderness TO THE WELL-MEANING PROFESSORS , suiting the Present Season . UPon the serious Consideration of the various and long continued Contests and Oppositions of all Sorts of People against us , the contemptible People of the Lord , called Quakers ; it hath seemed most strange and grievous , that any of the Professors of Christianity , who have had any Simplicity of Heart to God , and known any inward Work of the Spirit of Truth , should joyn with the Gentiles , who know not God , to make void that Blessed Work , which the God of Heaven by his pure eternal Spirit hath begun to work in our Dayes in these despised People , who have given up their Souls to serve him , and for whom their very Lives would not be dear unto them to give up for his Name sake . O unto you , who have had any experimental Knowledge of God and of Christ , through the Operation of the Spirit in you ; unto you is my very Soul drawn out in tender Love and Compassion , desiring that the God of Heaven would open your Eyes , and give you a clear , spiritual and certain Knowledge of the inward State of your Souls before him , and bring you to the Obedience of his Heavenly Will , for , for this very Cause , for not being Obedient & answering the Lord in his Requirings Hardness of Heart is come over you , and Darkness hath covered you ; so that that Simplicity and Tenderness that was once in you in the Time of God's Visitation , is much defaced , and an Enmity sprung up in you against the Appearance of God amongst us . I beseech you bear with me ; for the Zeal of God is upon me , and dear and tender Love to your immortal Souls : Know you this all you who have any Simplicity and Tenderness left in you , that I now directly stand for God , and in his Name I plead with you and for you , that you may be reconciled to him , and that the Enmity that is yet in any of you against God's Heavenly Appearance and Revelation of his Son in us might be taken away ; for God is exalting his Son over all , even this is the Work of God ●n this his Day , to exalt his Name above every Name , and we , the despised Remnant , are made Witnesses of the Heavenly Appearance of the Son of God , and cannot but testifie of him : I say , we are made Witnesses by God , through the Revelation of Christ in us , a Holy Constraint is upon us , and not of or from our selves or any Act of our own , but through the Begetting of Life we are made willing to exalt his Name in the Earth : And herein our Hearts are single before him , having no other Thing in our Eye , but the lifting up and spreading that blessed Name ; and herein I can appeal to the Lord God of Heaven and Earth of the Integrity of my Heart to him , having this Faith begotten in me of the Lord , that while I stand in Simplicity and Singleness of Heart to him , he will be my Strength , and keep me in the Hour of Temptation , that I fall not , or ever turn my Back upon him ; for truly I must confess that this Way of Truth which the Lord hath brought me to , is a very narrow and streight Way , so streight , that if I could have found Peace and Satisfaction out of it , I had not now been a Travailer in it : for being once tempted by the God of this World to withdraw my self from the Lord's People , and to retire and get from under his Yoak , the Lord pursued me with his Judgments , and Rest and Peace was taken from me , that I cryed out , That it was a great Strength to be willing to live in the Earth : But the Lord fetched me in from my Wandering , and I was made to return to the God of my Life , and in my very Soul bowed to him , who is become my Defence and Holder up of my Head in the midst of many Enemies raised up by the Power of Darkness against us , to lay us wast , and to make void our Testimony for the God of Heaven in this Generation : But God will exalt his Name , and in vain do Men strive against him ; for their very Strivings shall turn to the Advantage of his Name and People , and the Shame of his Adversaries . Oh my Soul hath travailed for our Adversaries ; for having in Years past been one with them in Profession , I cannot but have Love to them , and have cryed to the Lord for them ; Oh that they had an Ear to hear , they would then certainly bow to that blessed Truth ministred in God's Authority by his chosen Ones : And a strong Belief is in me , that the Lord will bore the Ears of many simple Hearts amongst them , and cause the Sound of his Everlasting Gospel to enter ; and it shall be a Day of glad Tidings to as many as shall receive it . The God of Heaven open the Eyes of all the Professing People in this Nation , that all may dread and fear before him , and consider what they are doing in setting themselves against that living Word of God revealed in us . O Friends , it will be too strong for you ; for it is not any fine coyned Notions that we publish to please the Ears of the Curious , Wise and Lofty ; No , no ; but it is the living Word , the mighty Word , the very Word of the Lord God of Heaven and Earth that we exalt among Men , that Word that redeems from the Power of Satan all such as in Love receive it : It is that Word that comes not to us by the Will , Power or Wisdom of Man , but by the Revelation of Jesus Christ ; nor no Man on Earth can attain to the Understanding of it , but by the Spirit of Jesus ; a Man must be born of the Spirit before he can know the Things of the Spirit . And here lyes the chief Ground of all that Warring and Contendings against us , a different Birth , Children of an other Birth , though high and lofty in their Notions of God , and Christ , and the Scriptures , that if they were indeed what they speak , they were honourable ; but the Root of the first Birth , and all Words from it are of another Nature , and want a living Spring : It is the first Man in his best Robe , that runs before he is sent , and in his own Wisdom would mannage the Things of God and his Kingdom , before he knows the Power from on high , to break and confound all his curious Wisdom of Words , and to make him as a little Child ; first , to desire the sincere Milk of the Word , that he might grow thereby , and then in the Strength of the Word of Life , to minister according to the Gift received . And in this first Birth are all the Children of the Flesh and Shadow exalting themselves , and opposing the Heavenly Appearances of Life in all their several Forms of Religion ; and herein lyes their greatest Unity one with another , in setting themselves against the enlightned People of the Lord , who own their Enlightnings and Teachings from himself alone , and cannot satisfie themselves in their own Willings and Strivings in their own Wisdoms and Understandings , but wait for the Ministration of the Spirit of Life and Power . Now wherefore is it that you all joyn together against us , and have Enmity to us ? Have you Peace in so doing ? Are you justified before God herein ? And have you Hope hereby to lay us wast ? O know assuredly , such Hope is vain , and shall certainly perish ; for our Foundation standeth sure . O the Sen●e I have had of the Power of Darkness , strong Workings at this Day against us , to render us infamous in the Eyes of all People , not only as No Christians , but as Deceivers , Juglers , Equivocators and Impostors , and as having a Diabolical Spirit . O thick Darkness , that we should be so judged by a Professing People ; but we know we have a Testimony in the Hearts of many , which the Enmity of our Adversaries cannot destroy . Lord , what have we done ? Whose Cause have we espoused ? What Kingdom and Interest seek we to exalt , but the God of Heavens ? We can in the Integrity of our Souls appeal unto him , and stand over the Heads of our Adversaries , and in true Patience bear with all the Revilings and Reproaches of Men of all Sorts , counting it not a new Thing for the true Servants of the Lord to be so dealt with , when Christ himself found the hardest Measure from the strictest Professing Jews , who doing such wonderful Things , even to Astonishment , and which they were Witnesses of , and could not deny ; yet their Darkness and Enmity was such , as to strike at his very Root and Spirit by which he did those wonderful Things , saying , He had a Devil , a Diabolical Spirit , and that by Beelzebub the Prince of Devils he did those mighty Things ; and never rested till they murthered him . Oh that the same Spirit were not to be found among some of you . But I dare not charge all among you , believing that some have true Desires after God and his Truth , and truly desire more of the Knowledge of him , for whose sakes I had some Constraint upon me to publish these Things , to provoak you to a Retirement of Spirit , and to an inward Feeling of your States before the Lord , what you are in his pure spiritual Light ; and if in the true Measure of the Light of the Lord in you , you feel not a closing with our Testimony , and have some Savour of our Life , then wait in that true spiritual Light , that the Lord may reveal it to you ; and judge not those Things you know not , nor turn in Enmity to us , lest Hardness come over you , and Darkness cover you . But if in the Singleness of Heart before the Lord you can receive our Testimony , then be not hasty , but wait in the Light of the Lord for Strength , that you may come to the Obedience of his Heavenly Will ; For it is the Obedient that inherit the Good of the Land , and whose Souls delight in Fatness . And until I was brought to Obdience and Subjection , I could never witness Satisfaction ; for great and long hath the Travail of my Soul been after the Lord , even from a Child the Fear of God was upon me , and some Desires stirring in me after him under several Forms of Religion , and still I followed that Ministry and People where I found most of the Life of Jesus , and when I saw too much exalting of Form and idolizing of them , and an inward Decline of that first Simplicity and Zeal that was once among many , and that Religion was grown a Worldly Interest and a Foot-stool to Promotion , my Soul loathed it . And upon the very hearing of a poor despicable People in the North of England called Quakers , of their Behaviours , Words and Conversations , my Soul closed with them , with Sense and Feeling of them , that they were the Chosen of the Lord , and then saw and declared of the Seas●nableness of their coming forth , That when the pure Simplicity and living Testimony was just expiring among the Professors of the Nation ; the Lord , who would not leave himself without Witness in every Age & Generation , in due Season raised up his Witness afresh in a poor inconsiderable People to bear up his Name in the Earth , whose Testimony was in Spirit , and in Life , and Power : Upon which most of the Priests and formal Professors in the Nation was stirred , and provoaked , and joyned together to oppose them ; and though they themselves in their Zeal had cryed to God , to send f●rth his Light and his Truth , and that the Kingdom of Christ might be exalted , and that he would pour out of his Spirit upon his Sons and Daughters : yet when the Lord had chosen and raised a People thus to bear his Name , and to exalt his Truth on Earth , and to proclaim the Great Day of the Lord to level the Mountains , and to lay low the Lofty of the Earth , and to bring Proud Flesh into Contempt , and to raise the Poor to inherit the Kingdom : Instead of meeting with the Lord , who was about to perform those great Things themselves desired in the Day of their Tenderness , they evilly entreated those blessed Messengers , and overlookt them for their Meaness , and spake all Manner of Evil of them , Imprisoning , Whipping , Stocking and reproachfully reviling them , many of whom dyed in their Imprisonment : And I do believe had not the Lord in his Righteous Judgment taken Power from them , they would have been farther deeply guilty of the Blood of the Innocent . But my hearty Desire for all that are tender-hearted among you , who have the Fear of the Lord upon you , that you take heed that you be not leavened with that Persecuting and Anti-christian Spirit ; for the very same that now reproach us , and would unchristian us , would destroy us if it had Power . But the Hand of the Lord is to be seen in suffering all these Storms of Oppositions against us , to provoak us to the more Watchfulness and Diligence , and to brighten our Testimony for the Righteous God , whom in Spirit and Truth we serve . Therefore unto him do I commit our Cause , who sets Bounds to the Seas , and stills its Raging , who can appease the Wrath of Man , and scatter the thick Clouds of Dark●ess . with which he is compast , by the bright Shining of his Day , in which ●ll Works , Doctrines , Principles and Spirits shall be made manifest ; and in the Breaking out of this blessed Day doth my Soul rejoyce before the God of Heaven . So Friends , in Faithfulness to the Lord , and in true and dear Love to all simple-hearted People , who have the least of Vprightness of Heart to God , and sincerely desire to follow the Lord wherever he shall lead them : I shall conclude , leaving this my Testimony to the Witness of God in all your Consciences , who am Your Real Friend in the Service of Truth and Love , Thomas Zachary . The 5th of the 9th Month , 1674. 
A37494	----	Christ's spirit a Christians strength, or, A plain discovery of the mighty and invincible power that all believers receive through the gift of the Spirit : first held forth in two sermons on Act. 1. 8, and after published for the instruction and use of those that are spiritual, anno 1645 / by William Dell ... Dell, William, d. 1664. This text is an enriched version of the TCP digital transcription A37494 of text R13093 in the English Short Title Catalog (Wing D919). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 134 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A37494 Wing D919 ESTC R13093 12647531 ocm 12647531 65184 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A37494) Transcribed from: (Early English Books Online ; image set 65184) Images scanned from microfilm: (Early English books, 1641-1700 ; 350:7) Christ's spirit a Christians strength, or, A plain discovery of the mighty and invincible power that all believers receive through the gift of the Spirit : first held forth in two sermons on Act. 1. 8, and after published for the instruction and use of those that are spiritual, anno 1645 / by William Dell ... Dell, William, d. 1664. [12], 38 p. Printed for Hen. Cripps and Lod. Lloyd, London : 1651. Perhaps a reissue of remainder sheets of a separate edition. Reproduction of original in Union Theological Seminary Library, New York. Marginal notes. eng Bible. -- N.T. -- Acts I, 8 -- Sermons. Holy Spirit -- Sermons. Sermons, English -- 17th century. A37494 R13093 (Wing D919). civilwar no Christ's spirit, a Christians strength: or, A plain discovery of the mighty and invincible power, that all believers receive through the gif Dell, William 1651 23395 5 0 0 0 0 0 2 B The rate of 2 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2004-03 TCP Assigned for keying and markup 2004-05 SPi Global Keyed and coded from ProQuest page images 2004-06 Judith Siefring Sampled and proofread 2004-06 Judith Siefring Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion CHRIST'S SPIRIT , A Christians Strength : OR , A plain discovery of the mighty and invincible power , that all Believers receive through the gift of the SPIRIT . First held forth in two Sermons , on Act. 1.8 . and after published for the instruction and use of those that are spiritual , Anno 1645. By WILLIAM DELL , Minister of the Gospel of JESUS CHRIST at Yelden in the County of Bedford . 1 Cor. 4.19.20 , I will come to you shortly if the Lord will , and will know not the speech of them that are puffed up , but the power . For the Kingdom of God is not in word but in power . 2 Tim. 3.5 . Having a form of Godliness , but denying the power of it ; from such turn away . London , Printed for Hen. Cripps and Lod. Lloyd , 1651. To the Right Honorable the Lady ELIZABETH Countess of BULLINGBROOK . Right Honourable , THe form of Godliness , is very common in these dayes of ours ; but the power of it , is very rare . How few persons , shall we finde in the visible Church , who live and act in the strength of God ? But generally , men do , what ever they do , in their own strength , and that not onely in humane things , but in divine . How seldom do we see , either in Ministers or Christians , in the discharge of their duties in their several places , more then the power of men ? The greatest part by far , not onely of those who are called Christians , but also of forward Professors , being ignorant what it is , to be strengthened with might in the inner man , according to the glorious power of the great God . How little is there ( among all our plenty ) of that preaching , which is not in the plausible words of mans wisdom , but in the demonstration of the Spirit and Power ? How few Congregations ( among the many that are in the Kingdom ) are gathered together in the Spirit and Power of our Lord Iesus Christ ? How few of those Christians are there , in whom is the exceeding greatness of Gods power , together with the effectual working of it ? But the form of Godliness , is now become , almost the covering of all flesh , and in these dayes of light and knowledge , it is accounted by all ( that are not down-right Atheists ) a great shame , not to seem to be religious . And when men , and families , and Congregations , are gotten into this form , they think themselves both safe and happy , as being near the suburbs of the Kingdom of God , and close Neighbours to the Saints . And this form of godliness , as it is of very easie compliance with flesh and blood , in this particular , in that according to this , men onely make their actions new , retaining still their old natures ; so it is also of great credit and esteem , with carnal Gospellers . But the spiritual man judgeth all things , and yet he himself is judged of no man : and he being partaker of the power of God himself , can in some measure discern both the presence and want of it in others , both which he knows in his own experience . Now this form of godliness , is , when men are godly without God , and anoynted without Christ , and regenerate not having the Spirit ; that is , when they have a semblance of holiness , but not the thing it self : a semblance of grace , retaining their old natures . And such Christians as these , perform spiritual duties , with natural strength , heavenly duties , with earthly strength , the works of God , with the power of men . In the Religion of these men , there is the outward duty done , and it may be very speciously and plausibly , but there is none of Christ , nor the Spirit in the duty . There is their own working towards God , which is faint and faithless , and not Gods own working in them towards himself , which is lively and mighty : and all the religious acts they do are onely their own operations , and not the operations of God in them . This form of godliness , how pleasing soever it be to a mans self , and of what reckoning soever with others , who are like himself , yet is indeed , of very evil and woful consequence , whether we regard the doings or sufferings , unto which this form necessarily engages . For first , when men by occasion of this form are called forth to do the great works of God , and yet are destitute of the power of God , their duties are above their strength , and their strength bears no proportion to their duties . And so sooner or later , meeting with difficulties , they faint , and languish as a Snail , their works being too high for their faculties . For nature being strained above its power , and offering at that which is beyond its abilities , by degrees grows weary , and returns to its old temper again . And he that sought that glory which was not his own , at last lies down in his own shame . Again , the form of godliness exposes a man to those evils , that are incident to the faithful because of godliness . Now when a man hath the same evils , with the faithful , and not the same power to support him under those evils ; when men have the same evils in the flesh , but not the same power in the Spirit , the same burthens on their shoulders , but not the same everlasting arms underneath them , they fall sadly and desperately , to the great scandal of the ways of God . However , if men be not called forth , to such eminent doings and sufferings , and so scape such manifest discoveries and downfals : yet the form of godliness , hath this evil in it , That it brings a man onely to the troublesome part of Religion , but not to the comfortable ; it engages a man in the same duties with the godly , but supplies him not with the same strength ; it involves him in the same bitterness of flesh , but doth not furnish him with the same joy of Spirit . For as such a mans Religion , doth not reach above flesh and blood , no more doth his strength and comforts . And so he performs duties at a low rate ; yea and his bare and empty form , casts a black vail upon Religion , and utterly obscures its beauty , and glory , and makes the world judge meanly of it , and to think it a matter only of singularity and humour , and not of power . Whereas when a Christian walks in the strength of the Spirit , doing and suffering the will of God , beyond all strength and abilities of flesh and blood , the world often times wonders and gazes at him , and many are provoked to glorifie God , who hath given such power to men . For this power of godliness , among other things , hath these three advantages . 1. It makes a man do every duty strongly and mightily . And whatever , might take a man off from duty , or distract and disturbe him in it , all fals to nothing before this power . There is that strength , in each duty , performed by the power of the anoynting , which declares it to be the operation of God himself in man , and nothing else , but the very power of God , that is , Iesus Christ himself , in action in us . 2. It makes a man inflexible in the ways of God , that he shall neither turn to the right hand , nor to the left , but take straight steps towards the mark set before him . No fear nor favours , nor frowns , nor flatteries , nor temptations , nor insinuations nor designs of others , nor ends of his own , can turn him aside . He carries such strength in his Spirit , as he can never be bended , and so far forth as he partakes of the power of God , is as unmoveable and unchangeable , as God him self . 3. It makes a man invincible , by all evils and enemies . Because all the power against him , is but the power of the creature , but the power in him , is the power of God . And the power of God , easily overcomes the mightiest power of the creature , but is never overcome by it . And if this power in a Christian , should be prevailed against , God himself who is that power , should be conquered , which is impossible . To conclude , the power of godliness , is the doer of every duty , in Gods Kingdom , the subduer of every sin , the conquerour of each tribulation and temptation , the life of every performance , the glory of each grace , the beauty of a Christians life , the stability of his conversation , the lustre of his Religion , his great Honour and excellency both in doing and suffering , yea it is the very glory of God himself , in the Church of God ; for by faith , the Lord arises on us , and by this power of godliness , his glory is seen upon us . These considerations , right honourable , moved me to discourse of the power of the Holy Spirit coming on all Christians , Ministers and People . And besides the importunity of some other friends , your Honours earnest desires of these notes , hath especially prevailed with me to publish them . Not that I am worthy to publish any thing , but that the truth of God is worthy to be published , be the instrument never so mean and unworthy . And although I well know , the doubtful success of such undertakings as these , yet in this matter I am not at all carefull , being most willing to be bound up in one condition with the truth of God , and to have with it , the same common friends and enemies . Besides if Christ dwell in my heart by faith , I carry in my bosome already , my reward , out of whom , I neither regard praise or dispraise , good or evil . Now I was bold to prefix your . Honours name to these Notes , because your desire of them , hath made them yours , and also your many noble favors are a strong and continual engagement , for me to serve you , according to what God hath made me . Especially I remember your extraordinary compassion , and bowels towards me , in the day of my deepest distress , when my soul drew near to the Pit , and the shadow of death sate upon my eye lids , and I had not the least drop of comfort , either from earth or heaven ; Your Honor then shewed me the kindness of the Lord , and encompassed me both with your pitty and goodness , though then through bitterness of spirit , I tasted it not . Wherefore when I remember the wonderful goodness of God to me after so great sorrow and darkness , I cannot forget that part of his goodness , which he was pleased to administer to me by your Honours hands ; And the remembrance of this , causes me to pray , that God would double the same goodness on you , and that he would pour forth upon my Lord , your Honour , your noble off-spring and family , this power of the holy Spirit , here treated of : which shall render you , a thousand times more precious and excellent , before God and his Saints , then all worldly Honour and Nobility whatsoever . And by this means , shall Religion shine in your Family , in its native beauty and lustre , and the Kingdom of God , which stands not in word , but in power , shall appear in its bright glory among you , till the Kingdom of the Son , first fit you , and then after deliver you up to the Kingdom of the Father , and God be all in all immediately ; Which is the earnest prayer of your most humble and faithful servant WILLIAM DELL . The Contents . THe Context . The Explication of the Words . Three General Doctrines . 1. That Christ gives his own people sufficient strength for their imployments ; his own strength for his own Works . 2. That when Christ leaves his people in regard of sense , he never leaves them without a promise ; and in that promise his Spiritual presence . 3. That the pouring forth of the spirit , is the means whereby God both increases and governs his Church . The more special Doctrine from the words , is That the receiving of the Spirit , is the receiving of power . For the Spirit it self is power , 1. Essentially in it self . 2. Operatively in us . By being in us , 1. A Spirit of Knowledge , 2. Of Truth , 3. Of Wisdom , 4. Of Faith , which inables us To do Indure the same things with Christ himself . 5. Of Righteousness , in Destroying sin . Imparting Grace . 6. Of the fear of the Lord . 7. Of Love and Vnity . The Use , twofold . 1. Exhortation , to inforce this ; the necessity of having this power is urged , in reference 1. To Ministers . 2. To all Christians . 1. Ministers stand in need of the power of the Spirit to come upon them . 1. Because , without they have this power , they are destitute of all power . 2. Without this power they are insufficient for the work of the Ministery : As being unable , 1. To preach the Word , that is the true Spiritual and living Word of God . 2. To preach it zealously and powerfully ; But without this presence of the Spirit of power , 1. Their Ministery is cold and hath no heat in it . 2. Weak and hath no strength in it . 3. To persevere in their ministery and to carry it on against all opposition and contradiction . 4. To reprove the world of sin . For the Spirit of judgement , must needs be accompanied with the spirit of might . 5. To incounter and overcome the Devil . 6. To inable them to be comfortable and invincible against all evils and enemies . 2. Christians ; this Spirit of power , and power of the Spirit is necessary for all Christians , as well as Ministers . Object . But do all Christians receive the Spirit of God , as well as Ministers ? Answ. Yes , equally and alike ; without any difference . Now this Spirit of power is necessary for them , 1. To distingush them from reprobates and Devils . 2. To exalt them above all the rest of mankinde who are destitute of the Spirit . 3. To unite them unto Christ . And the power of the Spirit is necessary for them , 1. To change their natures ; which is the daily work of the Spirit , till all be renewed . 2. To work grace in them ; and each grace , is so much of the power of the Spirit in the flesh . 3. To inable them to mortifie sin ; and the power of the Spirit mortifies , 1. The whole body of sin in all its parts and members , and 2. Each particular strong corruption . 4. To performe duties . For no more strength in any duties then of the Spirit in them . 5. To confess the Word before Kings , and Magistrates . 6. To publish the word , and that both 1. In private , 2. In publique , in case of necessity . 7. To suffer and overcome affliction . Natural strength , withdraws it self from the evil . Spiritual strength , stands to it and overcomes it . The second Vse , is for information and instruction , shewing that the way to obtain this power , is to obtain the Spirit ; and to encrease this power , is to encrease the Spirit . Now that we may obtain the Spirit , we must first prepare our selves . Wherein this preparation doth not consist . Wherein it doth consist : that is , 1. In emptying us . 2. The work of the Spirit after he hath emptied us , is to fill us . The means through which the Spirit is conveyed to us . 1. By the Word ; and this word , the Word of the Gospel . 2. By Faith , which carries us to Christs flesh to receive of his Spirit . Through the word and faith , we are born of God , and so partake of the Spirit of God . 3. Prayer : and in prayer we may ask the Spirit either of the Father or the Son . Again that we may encrease the Spirit , 1. We must be constant and continual in the use of the Word . 2. We must daily encrease faith . 3. Must be much in prayer . 4. Must withdraw our seves from the creatures , and live loose from them . 5. Must cease from our own works . 6. Must give our selves up to the Sprit that he may work his work in us . 7. The works of the Spirit we must attribute to the Spirit , and not to our flesh . Christs Spirit a Christians strength , OR , A plain discovery of the mighty and invincible power that all Believers receive through the Gift of the SPIRIT . Acts 1.8 . But ye shall receive power , when the Holy Ghost is come upon you , and ye shall be witnesses unto me , &c. Or , You shall receive the power of the Holy Ghost coming upon you . THese words are the more remarkable , because they are the very last words in the conference between the Son of God , and his beloved Apostles , immediatly before his ascension into heaven . Now , you know , when dear and intimate friends are to part , as their love then runs strongest , and their affections are most intire and vehement , so then also they especially discourse of those things , wherein most of all they desire to be satisfied , and resolved . Thus was it between Christ and his Apostles : never was there such dear and intimate friendship , and such sincere and burning love between any , as between them . The Apostles , all of them , loved Christ most truly , and passionately ; and Peter , who had three times denied him , three times professed his love to him , and being sorry that Christ should question his love the third time , he thus answered , Lord , thou knowest all things , thou knowest that I love thee . And Christ also loved them dearly , yea he loved them a first , and having b loved his own , he loved them to the end , and so he was not discontented with them , for their leaving and forsaking him , through humane infirmity , when he was led away to judgement and to death ; For though death quite puts out all natural love , yet spiritual love is not extinguished , but enlarged by death . Now when such loving friends as these , were even now ready to take their last leave one of another , in regard of bodily presence , who would not most willingly have been present , to have heard what discourse passed between Christ , and his Disciples , at this their last parting ? Now Luke acquaints us with the whole summe and substance of Christs discourse with his Apostles , all the time he lived together with them , after his Resurrection , till the day wherein he Ascended into Heaven : In the third verse of this Chapter , he saith , he did discourse with them , De Regno Dei , touching the Kingdome of God . That is , not only touching his Spiritual Kingdom , which he sets up in each particular Christian , and which begins at our regeneration , and is consummate in glorification : but also touching his Mediatory and Monarchical Kingdom , which , in the time appointed of his Father , he should set up in the world ; When he should have the a Heathen for his inheritance , and the utmost ends of the earth for his possession , and b all people and Nations , and Languages should serve him , and he c should reign from sea to sea , and from the river to the worlds end . This was the summ of Christs discourse with them . And the Apostles were fully satisfied touching the thing , onely they were unsatisfied touching the time . For besides , that the setting up of this Kingdom of the Messias in the power , beauty , and glory of it , was at that time the common discourse and expectation of all Israel ; the Apostles themselves remembred many Prophesies and promises of the Old Testament , for the restoring the Kingdom of David ; And this they thought Christ would have done , in the daies of his flesh : but presently , all their hopes were blasted by his death . But when they saw him risen again from the dead , then presently their hearts were revived , into their former hopes ; but yet again , seeing nothing done , all the time he conversed with them after the resurrection , when now he was ready to Ascend into Heaven , they desire him , first , to resolve them of this question , whether or no he would at that time , restore the Kingdom to Israel ; Lord ( say they ) Wilt thou at this time restore again the Kingdom to Israel ? Now Christ , doth not deny , the restoring of the Kingdom to Israel , but denies , to acquaint them with the time when it should be done . He tells them , it was not for them to know the times and seasons , which the Father had put in his own power . verse 7. The like answer to the like demand , Daniel received in his time . For when the Angel had represented to Daniel , the totall destruction of the image of worldly Monarchy , together with the rise and reign , and ruin of Antichrist , and the setting up of Christs Kingdom in the world , in the stead of the two former , Daniel said , Chap. 12.8 . And I heard , but I understood not ; thou said I , O my Lord , What shall be the end of these things ? And he said , Go thy way Daniel , for the words are closed up and sealed till the time of the end . So that the Angel , who discovered the things themselves to Daniel , refused to discover to him plainly and expressely , the time when they should be done : but that was to be closed and sealed up till the time of the end . And so here in like manner , Christ who had discoursed largely and cleerly to the Disciples touching the Kingdom of God , yet denies to discover to them the time , when it should be set up in the world . And the reason why he denied this to them , to whom he had not denyed himself , was not for want of loue , but because the Father had kept the time and season , wherein all this should be done , in his own power . Had this been placed in Christs power , he had no doubt made it known to them , as well as he did those other things , which he had heard from his Father ; but the Father had not placed this in his Sons power , but had reserved it in his own : and the Apostles were not to pry after , that which was hidden with God , but were to content themselves with what he had revealed . But though the Son did not reveal to them what the Father had kept in his own power , yet he tells them , what the Father had promised unto them , and what he had also put into his power , and what he would certainly perform ere long , and that was the gift of the Spirit of power , saying , But ye shall receive power when the Holy Ghost is come upon you , and you shall be witnesses to me , &c. As if he should have said , Do not you trouble your selves about secret things , which shall not be accomplisht in the world , till many yeers after you are fallen asleep , but do you mind your present business , wherein you are to serve God , in your generation ; your present task is to be witnesses unto me , in Jerusalem and all Judea , and in Samaria , and to the utmost parts of the earth ; to declare and make known , what you have heard and seen with your eyes , and looked upon , and your hands have handled of the Word of life : you are to testifie to the world , my Incarnation , Doctrine , Miracles , Life , Death , Resurrection , and my Kingdom and glory , that is to come ; You are to make known to the world , the high and deep , the great and glorious mystery of Christ and of the Gospel ; and that you may be fit for this great and weighty work , you shall receive the power of the Holy Ghost : you shall receive power , when the Holy Ghost is come upon you , &c. Which words also may be an Answer to another question which the Disciples did , or might make , after this maner . Our dear Lord and Master , why wilt thou leave us , thy poor Disciples , among so many evils and enemies in the world , which our weakness must of necessity sink under ? We well remember how fearful and foolish we have been , whilest thou wast yet with us ; but how much more timorous and trembling shall we be , when thou art gone from us ? When thou wast apprehended by the armed power of the Magistrates , thou knowest how we all forsook thee and fled ; and I , said Peter , denied thee and forswore thee , at the voice of a simple maid . And therefore if thou now quite leave us , what Witnesses are we like to be unto thee , and what Preachers of thy Name , among the obstinate Jews , among the angry and inraged Rulers , and people , who will be ready , for thy Names sake , every day to deliver us up to a new death ? And how shall we be able to stand amidst so many difficulties , troubles , distresses , oppositions and persecutions , when thou hast left us ? Surely , we are such weak and infirm creatures , that we shall never be able to hold out , but shall lie down both in shame and sorrow . To this Christ answers in these words , Accipietis virtutem , You shall receive the power of the Holy Ghost coming upon you . As if he should have said , You have a hard task indeed , but you shall be furnished with proportionable power . The business you are to undertake , is not humane , but Divine ; the things that you are to teach , are not carnal , but spiritual ; the work that you are to set upon , is not mans work , but Gods : you are to act among men for God ; you are to act in the world against the world ; you are to act against the devill , in the very midst of the devils Kingdom . You are to convert Infidels ; to make , of Heathens , Christians ; to bring them neer unto God , who are now without God in the world ; to carry the light of heaven , up and down this dark world , among the people that sit in darkness , and shadow of death , to shew them the way to life and salvation ; you are to turn the world upside down ; to change the manners , and customes of the people ; to bring them off from the idolatry of their forefathers , to worship the true God in spirit and truth ; you are to reduce the earth into conformity with heaven , and set up Gods Kingdom , here in this present world . And all this you shall not do , in ease and quietness , and prosperity , and pleasure ; but whilest you are thus imployed and busied , you shall have the whole world rise up against you , and the devil prosecuting you with his utmost power through wicked men , and you shall not onely be hated of all men , for my names sake , but you shall be even overwhelmed with reproaches , obloquies , slanders , oppositions , persecutions , prisons , torments , deaths . And therefore that you may be able both to do and to suffer all these things , You shall receive the power of the Holy Ghost coming upon you . Now from these words , we shall note something generally , and something more particularly . In general three things . The first is this : 1. That as Christ will not suffer his Disciples to be tempted above their power , so neither to be imployed above their power ; but he furnishes them with power sufficient , both for their temptations , and for their imployments ; for their sufferings , and for their doings . And as Souldiers , that are under a wise and carefull Commander , when they are neer an ingagement , are not suffered to run rashly upon the enemy , nor permitted to go forth to battle till they are armed , and mounted ; so Christ would not suffer his Disciples , to go forth in his warfare , to incounter so many evils , and oppositions , and persecutions , and the whole power of the world , and of the Devil , till first he had armed them with the power of Holy Spirit ; Ye shall receive power when the Holy Ghost is come upon you , &c. Christ alwayes gives unto all those whom he sends forth and imployes , of his own power , for his own works ; heavenly power for heavenly works , spiritual power for spiritual works , the power of God , to do the works of God . Indeed Christ gives unto some a greater measure of power , and to some a lesser , according as he intends to use some , in greater works and difficulties , and some in lesser ; but still they have of Christs power , whether more or lesse , who are imployed by Christ ; and a little of that power that is communicated by Christ , will inable a man to do great things , far greater then the world suspects , or imagines . So that we may judge of our calling to any business , and of our imployment in it , by the power we have received from Christ for it . If we have none of the power of Christ , we were never set on work by Christ ; for Christ never sets any , on his work , without communicating unto them of his power . And hereby we may certainly know and conclude , that those in the Ministery , that are loose and vitious , and idle , and negligent , and insufficient for that work , were never called to it , nor imployed in it , by Christ , but they run of their own heads , when they were not sent , and minister in the Church for the gain of money , and preach onely that they might live . Whereas if Christ had imployed them in that calling , he would have furnished them with abilities for it : and they being destitute of such abilities , it is most evident , they were not sent by Christ . Judge then what a kinde of Reformation this church were like to have , if some men might have their minds ; who would have ignorant and insufficient men , yea loose and prophane men , tolerated in the Ministry , under pretence of keeping up ordinances ; when yet such men , were never imployed by Christ , nor supplyed with any power from him : Yea and what ordinances ( I pray ) are those like to be , which are kept up by men that are carnal , not having the Spirit ? But you see here that Christs way and wisdom , was different from this ; for he first gives the Apostles , the power of the Spirit , and then sent them to preach , when he had first inabled them to preach . 2. You see here , that Christ being to leave his Disciples , in regard of his bodily presence , yet leaves behind him the promise of the Spirit of power ; and this was some establishment to them , yea this gave great joy and comfort to them , who before had their hearts filled with sorrow . Christ , though sometime he leave his people in regard of sense , yet he never leaves them without a promise . The soul sometimes , in the hours of temptation and desertion , may want the sense and feeling of Christ , but it never wants a promise from Christ : and the promise makes Christ present , in his absence . For Christ himself is spiritually present , in the promise , and not Christ onely , but the Holy Spirit also ; for Christ , and the Spirit , are never asunder , but as the Father and the Son , are one , so is Christ and the Spirit one , and all are in the promise . And so the promise is able to uphold the soul in any condition , not because of its own nature , but because God and Christ and the Spirit are present in the Promise , and they are infinitely able to support the soul through the Promise , under the greatest evils either of earth or hell . Now this injoyment of God in the Promise , is the injoyment of faith , and not of sense ; and this injoyment of faith , is the most excellent and intimate injoyment of Christ . And thus may the soul , injoy Christs presence in his absence ; his presence according to faith , in his absence according to sence . And therefore Christ departing from his Disciples in regard of his bodily presence , leaves with them the promise of the Holy Spirit , and in that promise , his spiritual presence . And this is the worst condition , that Christ ever leaves his true Church in ; he leaves them his presence in a Promise , when in regard of sense , he forsakes them . 3. Note , that Luke being to speak in this Book of the Acts of the Apostles , of the propagating and inlarging , and governing the Christian Church , doth first make mention , of the pouring forth of the Spirit , and that both upon the Apostles , and afterwards upon the Disciples . Signifying hereby , that there is nothing so necessary , for the increase and well ordering of the true Church of Christ , as the pouring forth of the Spirit . And therefore they are altogether deceived , and walk in the light of Nature and not of God , who think the increase , and propagation , and preservation , and establishment , and order , and ordering , of the Church of God , depend especially upon the Councels , and Decrees , and Constitutions of men : and that without these , the Church of God , would soon come to woful disorder , yea to utter ruine and confusion ; as if Christ and his Spirit sate idle in heaven , and had left the whole business of his Church to men : and the sacred power confirmed with the secular , were abundantly sufficient , for the increase and well ordering of the Church . In the mean time , not regarding the promise of the Father , or the pouring out of the Spirit by the Son . And this is the very mystery , of the mystery of iniquity among us , and the very head of Antichrist , which is yet to be broken . And therefore let us know , that as the Psalmist saith , Except the Lord build the house , they labor in vain that build it : and except the Lord keep the City , the watchman watcheth but in vain : so also except the Lord , through his Word , pour forth the promise of the Spirit , and by that Spirit of his , in and through the Word inlarge and govern the Church , they labor in vain , that undertake these things of themselves . For it is the Spirit alone , that through the faithful ministry of the Word , makes the increase of the Church , and layes hold on all the elect , and brings them through faith , into the unity of the Son and of the Father , and teaches them , and orders them , and governs them , and preserves them . And therefore you see here , that the promise of the Spirit is first performed , before the Church of God hath any inlargement , or government . And now from these general things we proceed to the words more particularly . Ye shall receive power when the Holy Ghost is come upon you . And here we may note two things . 1. What he promises them , and that is Power ; you shall receive power . 2. How they should be made partakers of that power , and that was , by the Holy Spirits coming upon them . The point we will insist on from both , is this . That the receiving of the Spirit is the receiving of power : till we receive the Spirit , we are altogether without power ; and when we receive the Spirit , then first of all , do we receive power ; power from on high . By nature , we are all without strength , weak , impotent creatures , utterly unable to any thing , that is truly and spiritually righteous and good . For by nature , we are nothing but flesh ; for that which is born of flesh is flesh , and all flesh is grass , a fading , withering and decaying thing , together with all the flowers of it , that is , the perfections and excellencies of it . So that by nature , we are all without power , because we are nothing but flesh , of which , weakness is an inseparable adjunct . But when we receive the Spirit , we receive power : for power is an inseparable adjunct of the Spirit , as weakness is of flesh : yea the Spirit it self which is given us , is power , and that both essentially and operatively , in it self , and in us . 1. The Spirit is power essentially in it self : for it is one God with the Father and the Son , co-essential , co-equal , co-eternal ; and so as Christ , is the power of God , so also is the spirit , the power of God ; yea the spirit is the God of power , aswel as the power of God . So that the Spirit is power in himself essentially , and he that partakes of the power of the spirit , partakes of that power , which is God and no creature . 2. The Spirit , is power operatively in us , by being in us , 1. A spirit of Knowledge ; for the Holy Spirit teaches us to know the things that are freely given to us of God ; yea , he teaches us to know , what sin is , and what righteousness ; what death is , and what life ; what Heaven is , and what hell ; what our selves are , and what God is , and these things he teaches us to know , otherwise then other men know them . In a word , the spirit teaches a Christian to know all things , that is , to know God and the Kingdom of God , and all the things of both , all other things being nothing in comparison of these . Thus the Holy Spirit is a Spirit of knowledge in us , and so of power ; for knowledge is the strength of a man . Whereas an ignorant man is a weak man , you may carry him whither you will ; but knowledge , renders a man strong and unmoveable . And in all things , wherein the Holy Spirit is a spirit of knowledge in us , he is also a spirit of strength . The Holy Spirit is a spirit of Power in us , by being in us a spirit of Truth . And so the spirit is , because it doth not onely lead us unto the truth ( that is unto the word which is the onely truth , as it is written , Sanctifie them through the truth , thy Word is truth ) but also the Spirit leads us into the Truth ; it leads us into the truth , and the truth into us , till we and it , become one by an inseparable union . The Holy Spirit takes a beleever , and leads him , into one truth after another , till at last it lead him into all truth . Now wherein the Spirit , is a Spirit of truth to us , it is a Spirit of Power ; for through the truth we learn from the Spirit of truth , we are altogether stedfast and unmovable , among variety of different and contrary winds of Doctrine . And this is the very cause , that among so many divisions , and factions , and errours , and heresies , which wofully prevail in these present times of ours , the people of God are not seduced and overcome to wit , because they are all taught of God , of God and not of men , and have the Spirit of truth , to lead them into the truth ; the Spirit I say and not men : and so it is impossible , that they should fully and finally be deceived . For wherein we are taught by the Spirit of God , it is unpossible we should be perverted by men . Whereas on the contrary , the true ground , why so many are seduced and overcom , by the errors and heresies of this age , is , because they have taken up their religion onely from mans teaching , and have received their opinions or doctrine from men : and so what one man hath taught us , another man can unteach ; yea if we be led , to the truth it self , onely by man , man can again lead us from it . For all the world cannot lead any man into the truth , till the Spirit lead him into it ; and when the Spirit doth lead us into the truth , all the men in the world cannot lead us out of it ; but we are so sure of those things , wherein the Spirit hath been a teacher to us , that if all the Councels and Churches in the world , yea all the Angels of Heaven should teach us contrary , we would hold them accursed . But a man that hath not been taught of the Spirit , every day you may win him into new opinions , by the power and authority of men , together with the strength of other advantages ; But he that hath been led into the truth , by the Spirit of truth , is unmoveable and invincible among all doctrines . And thus also the Holy Spirit by being a Spirit of truth is also a Spirit of Power in us . 3. The Holy Spirit is a Spirit of Power in us , by being in us a Spirit of Wisdom : and so it is , because it makes us wise with the wisdom of God , wise upon earth after the rate of heaven , wise to salvation . There is no man wise without the Spirit of God ; for the wisdom of carnal men is but foolishness before God , yea before Angels and Saints : but the wisdom of the Spirit is most gracious and heavenly wisdom . And this wisdom of the Spirit , is the strength of a Christian : the more he hath of it , the more mighty he is , both in all his doings and indurings . It is said , Eccles. 9.15 . That there was a poor wise man , delivered a small city from the power of a mighty King , and therefore Solomon concludes that wisdom is better then strength , for it can do greater things then strength can . When David carried himself wisely , Saul a great King was afraid of him : he thought himself too weak , to deal with David , and David too mighty to deal with him , because of his wisdom ; and Solomon asked Wisdom of God above all things , for the strength of his Government ; all Government without this , being but weak and brittle . Thus wisdom contributes strength to us , whereas we say of a man that wants wisdom , he is a weak man ; And so the Holy Spirit being a Spirit of wisdom in us , is also a Spirit of Power . 4. The Holy Spirit , is a Spirit of Power in us , by being in us a Spirit of Faith . For faith is a work of the Spirit of power ; and no less power would work faith in us , then that which raised up Christ from the dead , when he lay under all the sin of man , and all the Wrath of God , and all the sorrows of death , and all the paines of hell ; it must be a mighty power indeed , that must raise Christ then , and that power was the power of the Spirit ; and no less power , will work faith . So that , whoever truely beleeves by this faith , of the operation of God , is sensible in his own soul , of the self same power , that raised Christ up from the dead . And thus the Holy Spirit is a Spirit of Faith in us , and so of Power . For unbelief keeps a man in himself ; but faith carries a a man out to Christ ; now there is no man weaker then he that rests on himself ; and there is no man stronger , then he that forsakes himself , and rests on Christ . And so a man through the power of Faith , is able both to do , and indure , the self same things which Christ himself did and indured . 1. He is able to do the same things that Christ himself did , and therefore saith Christ , all things are possible to him that beleeveth ; so that a beleever hath a kinde of omnipotency , and all things are possible to him ; because by faith he lays hold upon the power of God , and all things are possible to the power of God , and so all things are possible to a beleever , who is partaker of that power of God . And hence Paul saith , I can do all things through Christ that strengthneth me ; This Christ that strengthned him , was the power of God ; and this power of God , is not a finite power , but an infinite : nor a particular power , but an universal ; and so can do , not some things only , but all things ; and so also can all they , who are truly partakers of it , by faith . Yea Christ himself hath a greater expression then this , yea such an one , that I never durst have spoken , if Christ himself , had not first spoken it and that is this , John 14 12. He that beleeveth in me , the works that I do , shall he do , and greater works then these , because I go to the Father . Where Christ saith , a beleever shall not only do , the same works with himself , ( which also had been a great thing ) but also greater works then himself ; and this indeed , is altogether admirable and wonderfull , That a beleever shall do greater works then Christ ; But how is this made good ? Why thus . Christ he overcame the Law , and Sin , and Death , and Hell , and the whole power of the Devill , in a body and soul free from sin ; ( his humane nature being the immediate formation of the Holy Spirit in the womb of the Virgin Mary , and so had not the least spot of sin in it . ) But now beleevers , overcome the same evils , even the Law , Sin , Death , Hell , and the whole power of the Devil , in corrupted and polluted nature , in bodies and souls , at the first full of sin , and afterwards defiled through many corruptions . The Devil came to Christ , and found nothing in him , and so he overcame : but he comes to a beleever and findes much in him , and yet he overcomes . And this truly is a greater work , then Christ did ; And these works we do , but not through our own power , but through Christs , of which we truly partake through faith . 2. A Christian , through the power of faith , is able not only to do , but also to suffer the same things that Christ himself sufferd . Now the sufferings of Christ were the most grievous , and intolerable to nature , that ever were . For how did Christ for the present , as it were lay aside his Divine nature , that he might suffer in his humane ! and how did he suffer in this , the whole weight and condemnation of sin , to the very utmost , and the whole wrath of God , to the utmost , and all the sorrows of death , and the pains of hell , to the very utmost ! And among all the sufferings , had not the least drop of comfort , either from heaven or earth ; and yet through the power of the Spirit , he indured and overcame all . And so each Christian , is able to indure and overcome , the same evills , by the same power : and therefore Paul desired to know Christ truly , and not onely , the power of his resurrection , which any one would desire to know , but also the fellowship of his sufferings , which flesh and blood trembles at , yea and to be made conformable to his very death . Yea I add yet further , that if a Christian should chance to fall down into Hell ( as we beleeve Christ descended into Hell , and so also many of his Saints have done , as David and Hezekiah , &c. ) Yet a Christian , through the power of the Spirit , were able to overcome both the sins and the pains of Hell ; and therefore saith Solomon , Love , ( which is the power of the Spirit ) is too strong for death and too hard , or too cruel for Hell ; As is evident in that Godly woman ( for I will name but one instance instead of many ) who thinking of the torments of hell , and of the hatred and blasphemy of God , which reigned in the damned , did earnestly entreat God , ut etiam si damnaretur , tamen Deum diligeret ; that though she were damned , yet still she might love God . Here love , was too hard for Hell indeed . And thus a beleever through faith , is inabled , both to do and indure , the self same things , which Christ himself did and endured : and the Holy Spirit by being a Spirit of faith , is a Spirit of Power in us . 5. The Holy Spirit is a Spirit of power in us , by being in us a Spirit of Righteousness : and so he is two waies . 1. In regard of mortifying sin . For the Spirit of God dwelling in us , is not idle in us , but continually active ; and so from day to day mortifies sin . And this is the proper work , of the Spirit in our flesh , to destroy out of us , whatsoever is contrary to it self ; and that is , every sin , lust and corruption . Now our sins are our weakness ; a mans pride and passion , and envy and covetousness , and lust , and intemperance , and every sin is his weakness . Now the Holy Spirit , by being in us , a Spirit of righteousness , mortifies and destroyes all our sins , and so takes away our weakness . 2. Again , as the Holy Spirit is a Spirit of righteousness in us , in regard of mortifying sin , so also in regard of imparting grace to us . For all grace is the fruit and operation of the Spirit in our flesh ; and as all light is from the sun , so is all grace from the Spirit . Now every grace , is so much strength in the soul . Faith , so much strength ; Hope , so much strength ; Love , so much strength ; and so humility , and patience , and temperance , and godliness , and brotherly Kindness , and all other graces , are so much strength : and according to each mans measure of grace , so is his measure of strength and according to each mans measure of the Spirit , so is his measure of grace . And thus the Holy Spirit , by being a Spirit of righteousness , is also in us a Spirit of power . 6. The Holy Spirit , is a Spirit of power in us , by being in us , a Spirit of the fear of the Lord : and so he is , by representing God to us in his Glory and Majesty , according as he hath revealed himself to us in his word ; from which knowledge of God springs his fear . For what is the reason , that the men of the world fear not God , but sin securely , against the great and glorious God every day ? Why , the reason is , because they know not the Lord . Now the Spirit comes , and reveals the Father in the Son , and presents God to the soul , through his word , in his infinite and eternal power , and justice , and wisdom , and truth , and faithfulness , and love , and mercy , and goodness , &c. and shines to the soul , in each attribute of God ; and now , when a man sees God , by his own light , and knows him by his own teaching , then first doth he begin , truely to fear God ; and the fear of God , is his strength . For he that fears God , is free from all other fear : he fears not men of high degree , nor men of low degree , nor the united power of all the creatures ; he fears not the fear of other men in their evils , but in the midst of all fearful things , he is without fear ; because he sanctifies the Lord of hosts in himself , in his heart , and makes him his fear , and his dread . And by this means , amidst all evils , he hath admirable confidence and assurance ; because he knows , that no evil can befall him from any man , or from any creature , till first it be the will of God : and also , that what ever evil befalls him , according to the will of God , it shall work for good unto him , in the end . Thus the fear of the Lord is a Christians confidence , and a beleevers strength : whereas , he that fears not God , fears every thing , yea , not onely reall , but imaginary evils ; and as evils multiply his fears , so his fears again , multiply his evils , till at last he be swallowed up of both . But the Holy Spirit being in us a Spirit of the fear the Lord , is also in us a Spirit of strength . 7. The Holy Spirit is a Spirit of power in us , by being in us a Spirit of love and unity . The Holy Spirit , is a Spirit of love and unity , in the Godhead ; for the Father loves the Son , with the Spirit ; and the Son , loves the Father , with the Spirit ; and the Father , is one with the Son , in the Spirit ; and the Son , is one with the Father , in the Spirit ; and the Spirit , is both the bond of love , and unity , between the Father and the Son ; and God , being most love , and most one , is also most strong . Now what the Spirit is in the Godhead , he is the same in the Church of God , which is the true temple and habitation of the Godhead , and that is , a Spirit of love and unity : For why is there such constant love , and unity , between the members of the same body , but because one Spirit runs through them all ? and so there is such constant love and unity between all beleevers , because one Holy Spirit runs through them all . And hence we may take notice of a remarkable difference between nature and grace ; for nature , of one , makes many ; for we all , who are many among our selves , even a whole world of men , were but one in Adam , omnes eramus ille unus homo ; but grace , of many makes one ; for the Holy spirit which is as fire , melts all the faithfull into one mass or lump , and makes of many , one body , one thing : yea it makes them one , in the unity of God , according to that of Christ , John 17.21 . that they all may be one as thou Father art in me and I in thee , that they also may be one in us ; mark the words , for they are wonderful ; that they all may be one , that is , that all beleevers , who are many among themselves , may be all made one ; one ? How one ? As thou Father art in me and I in thee , that is , as thou and I , being two persons , are yet but one God : after this highest example of unity . let them be made One in us ; as long as they remain in themselves , they are many ; and how much they remain in themselves , they are many ; for their unity , is not in themselves , but they are one in us who are one ; that is , how much the saints by the Spirit , are carried into the Father , and the Son , who are one , so much also are they made one , not onely with the Father and the Son , but also with one another . You may see , in the Acts how the multitude of beleevers , after they had received the Spirit , so far forth as they had received the Spirit , Were of one heart and of one minde . And this unity of beelievers , is their strength : and when God shall take away , all those prejudices , and suspicions , and jealousies , and particular ends and interests , and divisions , and separations , and Schismes , that are among his own people , and the people of God shall be reduced into this blessed unity , among themselves , and the Lord be one , and his name one , among them all ; then shall the Church also , be of admirable and invincible power . So that , all they that strive with it , shall perish : and all they , that war against it , shall be as nothing : yea then shall the Lord , make the Church as a new sharp threshing instrument , having teeth , and it shall thresh the Mountains ( that is the Kingdomes of the world ) and shall beat them small , and shall make the hills , ( that is , the lesser Common-wealths ) as chaffe . But till the Church of God attain to this unity , it shall not do any excellent thing ; it shall not work any notable deliverance in the earth , neither shall the inhabitants of the world fall . When the Spirit of God shall be a Spirit of unity in the faithful , and shall heal all the sad differences , and dissensions , that are now between them , then also shall it be a Spirit of admirable power in them . And thus much for the explication of the point . The Vse , is twofold . 1. The first is , to exhort all men , everywhere , to endeavour to partake of this supernatural , spiritual , and divine power of the Holy Spirit , which is certainly communicated , to all the faithful , and Elect , in Christ Jesus . And let no man think it is a thing indifferent , whether he have this power or no , but know that the having of this power of the Spirit , is of absolute necessity , and that both for Ministers , and for all other Christians . 1. There is a necessity of this power of the Holy Spirit for Ministers , and to them , this present place doth chiefly relate . 1. For first , if they have not this power of the Holy Spirit , they have no power at all . For Christ sent them , only as his Father sent him ; and so Christ , never gave unto them , any earthly or humane or secular power , no power of swords or prisons , no power of outward constraint and violence . Christ gave them , no such outward and worldly power , for the inlargement of his Kingdom , as not being at all sutable to it . For his Kingdom is spiritual , and what can carnal power do in a Spiritual Kingdom ? His Kingdom is heavenly ; and what can earthly power do , in a heavenly Kingdom ? His Kingdom is , not of this world ; and what can worldly power do , in a Kingdom that is not of the World ? And though Antichrist , and his Ministers , have arrogated and usurped , such a carnal and earthly and worldly power to themselves , in their pretended managing the Kingdom of Christ , yet the faithful Ministers of Christ cannot . And therefore seeing the Ministers of the Gospel , have no power , from beneath , they must needs have power from on high ; seeing they have no fleshly power , they must needs have Spiritual power ; seeing they have no power from earth and from men , they must needs have power from heaven and from God , that is , the power of the Holy Spirit coming on them , or else they have no power at all . 2. The Ministers of the Gospel , must needs have this power of the Holy Spirit , because otherwise they are not sufficient for the Ministery . For no man , is sufficient for the work of the Ministery , by any natural parts and abilities of his own , nor yet by any acquisite parts of humane learning and knowledge , but onely by this power of the Holy Spirit , and till he be indowed with this , notwithstanding all his other accomplishments , he is altogether insufficient . And therefore the very Apostles , were to keep silence , till they were indued with this power : they were to wait at Jerusalem , till they had received the promise of the spirit , and not to preach , till then . Yea , Christ himself , did not betake himself , to the work of the Ministery , till first , the spirit of God came upon him , and anointed him to preach . And therefore for thirty years together , he did not preach , publikely and ordinarily , till at Johns Baptism , he received this power of the spirit , coming on him . Now if Christ himself and his Apostles were not sufficient for the Ministery till they had received this power from on high , no more are any other Ministers , whatsoever . For as I said , it is not natural parts and abilities , and gifts , and learning , and eloquence , and accomplishments , that make any man sufficient for the Ministery , but only the power of the Holy Spirit coming upon him . So that who ever is destitute , of the spirit of power , is insufficient for the work of the Ministery ; and that in these regards . 1. Without this power of the spirit , Ministers , are utterly unable to preach the Word ; that is the true , spiritual , and living Word of God . For to preach this Word of God , requires the Power of God . One may speak the word of man , by the power of man : but he cannot speak the Word of God , but by the power of God . And Christ himself , in all his Ministery , spake nothing of himself , in the strength of his humane nature ; but he spake , all he spake , by the power of God ; and without this power of God , he could not have spoken one word of God . And so in like manner , no man is able to preach Christ but by the Holy Spirit , which is the power of God . For Christ , is the power of God ; and can never be represented , but by the Holy Spirit , which is the power of God . For as we see light in his light , that is , the Father who is light , in the Son who is light ; or else the Son who is light , in the Holy Spirit who is light ; So we know power in his power , that is the Son who is power , in the Holy Spirit who is power . And Christ who is the power of God , can never be made known to the Church , but by the ministration of the spirit , which is the power of God . So that , it is not an easie thing , to preach Christ the power of God ; yea none can do it aright , but by the power of the Holy Spirit comming upon him . 2. Without this power of the Spirit , Ministers are unable to preach the word powerfully . They may , it may be , happen upon the outward word , yet there is no power in their Ministry , till they have received this power of the spirit , comming upon them . Otherwise , their Ministery is cold , and there is no heat in it ; it is weak , and there is no strength in it . 1. It is cold , and there is no heat in it . Without men have received the power of the spirit , there is no fire in their preaching . Their ministery , is unlike the ministery of Elias , whose ministery was as fire ; and unlike John Baptists , who in his ministery was a burning and shining light ; and unlike Christs , whose ministery made the Disciples hearts burn within them ; and unlike the Apostles , who having received this spirit , were as men made all of fire , running through the world and burning it up . Without this spirit , a mans ministery is cold , it warms the hearts of none , it inflames the spirit of none , but leaves men still frozen in their sins . 2. It is weak and hath no might in it . There is no strength in a Ministery where there is no spirit . Whereas when men have received the spirit , then their ministery is a powerful ministery ; as Paul 1 Thess. 1.5 . The Gospel came to you not in word onely , but in power and in the Holy Ghost ; and therefore in povver because in the Holy Spirit . And again , 1 Cor. 2.4 . My speech and preaching was not with the entising words of mans wisdom , but in demonstration of the spirit and power . Where you see the spirit and power in the work of the Ministery , are alwayes conjoyned , as the Sun and light are . And that Ministery that is in the spirit , is alway in power . And being in power , it is alwayes effectual , either to convert men or to inrage them : And the inraging of men , is as evident a sign of the spirit of power in a mans ministery , as the conversion of men . Whereas a cold and dead ministry that is destitute of this power , doth ( as we use to say ) neither good nor harm , neither converts nor inrages , neither brings in righteousness , nor destroyes sin , neither kils nor quickens any , but leaves men , in their old temper , for many years together , and never stirs them . But the ministration of the spirit and power , is operative and mighty , and carries all before it . And though evil and carnal men , will ever be murmuring , and wrangling , and opposing , and contending against such a ministry , yet they are never able to resist the wisdom and spirit of it ; as the Libertines , Cyrenians , and Alexandrians , were not able to resist , the wisdom and spirit by which Stephen spake . And therefore , let them that will needs be striving against such a ministery , know , that they strive against more then a meer man , they strive against power from on high , against the greatest power that ever God put forth ; against the power of Christ himself , and his eternal spirit , and so they shall never be able to prevail against this power , but shall surely sinke under it . But to return from whence we have a little digressed . 3. Without this power of the spirit , as Ministers are not able to preach the Word , nor to preach it powerfully , so neither are they able to hold out in their ministry , and to carry it on strongly against all opposition and contradiction . Peter and John preached the Gospel , but presently the Rulers and Elders and Scribes convented them ; and straightly threatned them , and commanded them , not to speak at all , nor to teach in the name of Jesus . And now if the Apostles , had wanted this power of the spirit , they would presently , have been suibd and awed , and would ●●ve sneaked away , and you should have heard no more of them . But they having received this power , all the threatnings and scornings , of the Rulers and Magistrates , could not deterr them from the discharge of their office , and that ministery they had received from Christ . But though before , they were fearful , and trembling , and daunted at the apprehension of the least danger , yet now having received this power , they are altogether undaunted , and said to the Rulers and Elders , whether it be right in the sight of God , to hearken unto you , more then unto God , judge ye . As if they should have said , O ye Rulers and Elders of the people , our case is a plain case , wherein we are most willing that even your own selves should be Judges . For we have received a command from God , to preach the Gospel of his Son Iesus Christ ; and you forbid us to do that , which God hath commanded us . Now do you your selves , be Judges , who is fittest to be obeyed , God or you ? the great and glorious God of heaven and earth , or poor wretched men , such as your selves ? Nay , what God hath commanded us , we must , and will obey , against all your threatnings and punishments , and what ever you can say or do . We cannot conceal , but must publish , what we have seen and known , of our Lord Jesus Christ , of his incarnation , life , death , resurrection , ascension , kingdom , glory , and of that great redemption and salvation , which he hath wrought and purchased for all the Elect of God . Now I would to God , that the unjust commands of all Magistrates , and secular Powers whatsoever , might be no otherwise obeyed , then this unjust command of the Rulers , was by Peter and John ; and that no man would dare to yield more obedience to the creature , then to the Lord of all . For no Princes or Magistrates in the world , have any power to forbid the preaching of the everlasting Gospel , which God hath commanded , should be published to all Nations , for the obedience of Faith . I say , they have no power at all , to forbid the preaching of this Gospel , or of any one truth of it , though never so cross to their designs . And if they should , yet herein , ought we to know no more obedience , then Peter and John did here . We ought to obey God , and not them , and to make known the whole minde of God , though it be never so contrary to their minde : After the example of Peter and John , who having received this power of the Holy Spirit , held 〈◊〉 their Ministery , against all the countermands , and threatnings , and punishments of the Magistrates . Whereas , without this power , they had soon fainted and failed , and had never been able to have gone through with it . 4. Without this power of the Holy Spirit , Ministers are not able to reprove the world . For every man by nature , seeks the amity of the world , and no man by his good will , would provoke the enmity of it , against himself . And therefore flesh and blood , will never reprove the world of sin , but allows it , and countenances it , in sin . But now the Spirit when he is come , he will reprove the world of sin . When a man hath this power of the Spirit in him , then presently he reproves and argues the world of sin , and so by his ministery , bids defiance to the whole world , and provokes the whole world against himself . And this no man , either can do , or dares do , except he be first indued , with this power of the Spirit , coming on him . And therefore saith Micah , Cha. 3. vers. 8. I am full of power by the Spirit of the Lord , and of judgement and of might , to declare unto Iacob his transgression , and to Israel his sin . The world , of all other things , cannot indure the reproof of sin , and the declaration of its evil wayes . And therefore it is exceedingly offended , yea and extreamly rages against the faithful teachers of the Word , with all sorts of punishments and persecutions , as the examples of all the Prophets , Apostles and faithful teachers of the Word of God in all ages , do declare . Yea , and Christ himself , testifies touching himself , therefore the world hates me , because I testifie of it , that the works thereof are evil . But now , they that will connive at sin , and flatter the world in its own wayes , these are the onely men of reckoning , and live in all worldly Honour and prosperity . And all ages can witness , that all Teachers , are not of that strength , and resolution , to contemn the hatred and fury of the world ; Nay , the most are quite overcome , with the prosperity of this present life , and with the desire of friends and riches and preferment , and so wink at the sins of the world , and are , Ministers in whose mouths are no reproofs , though the whole world lye in wickedness . For , thus they escape the rage and violence , and obtain the favour and love of the men of this world . And thus weak and unworthy are those men , who are onely indued with their own Spirits . But now ( saith Micah ) I am full of power by the Spirit of the Lord , and of judgement and of might , to declare unto Iacob his transgression , and to Israel his sin . As if he should have said , the power of the Spirit of the Lord dwelling in me , puts forth its self , two wayes , in judgement , and in fortitude . 1. In judgement , and this signifies the reproving and the condemning sin and wickedness , as the Prophet himself explicates , saying , that I might declare unto Iacob his transgression , and to Israel his sin . But seeing their being full of judgement doth not want danger , but exposes a man to a thousand evils , in as much as the world can indure nothing less then the reproof of sin ; therefore I am , by the power of the Spirit , not onely full of judgement , but also Secondly , full of Might ; and as the Spirit of judgement exposes me to danger , so the Spirit of might inables me to contemn those dangers . So that though the world , because of the Spirit of judgement , threatens never so many evils : yet the Prophet is not frighted from his office , but through the Spirit of might , discharges it faithfully , in despight of all those threatnings . And whatever Ministers , want this Spirit of might , though out of danger , they may be confident , yet at the very first incounter of evil , they will bend and yeeld , and speak and do all things for the favour of the world ; rather then for the truths sake , they will expose themselves , to the hatred and opposition of the world . 5. Without this power of the Spirit , they are unable to wrestle with , and overcome the Devil ; whose subtilty , and wrath , and malice , and power , they must needs encounter with , in the work of the Ministry . Christ , as soon as he was indued with this power , and anointed by the spirit to preach , was immediately led into the wilderness , to be temped of the devil , who would fain have taken him off , from the work of the Ministery , if it had been possible : But Christ being indued with this power , overcame the divel . And Christ , before he sent his Apostles to preach the Kindgdom of God , as you may see Luke 9.1 . called them together , and gave them power and authority over all devils ; and when they returned , they told him , that the devils themselves , were subject to them . But now , the seven sons of Sceva , who were destitute of this power , when they took upon them , to call over one , who had an evill spirit , the name of the Lord Iesus , and to say , we adjure you by Iesus whom Paul preacheth , The evil spirit , answered and said , Jesus know , and Paul I know , but who are ye ? and so , the man in whom the evil spirit was , leaped upon them , and overcame them , and prevailed against them , and they fled away , naked and wounded . Acts 19. So that they being destitute , of this power from on high , the devil was presently too hard for them , and they were overcome by the devil . But now , they that are invested with this power of the Holy Spirit , are able to wrestle with principalities and powers and the rulers of the darkness of this world , and to out-wrestle them , and to tread Satan himself , under their feet . Sixthly , without this power of the Holy Spirit , they are unable to suffer persecution for the Word ; but the least touch of evil , causes them to pull in their hornes ; and each reproach , and opposition , and persecution , shakes them down . Whereas this power , makes them confident , couragious , comfortable , and invincible , in the midst of all evils . See this in some examples . Our Lord Iesus Christ being anointed with the Holy Spirit and with power , did not onely preach the truth in his life , but also witnessed a good confession before Pontius Pilate , and sealed to the truth with His death . Paul , who was indued with the same power , when Agabus foretold him by the Holy Spirit his bonds at Jerusalem , and the brethren hearing it came weeping to Paul , and besought him to keep himself out of bonds , by not going up thither , Paul reproved them , and told them that he was ready not onely to be bound , but to dye at Ierusalem for the Lord Iesus . Chrysostome , was indued with the same power , and so resolved to preach the truth , and not to depart from the truth , though the whole world , should wage war against him alone : And professed , that he desired nothing more , then to suffer for the cause of Christ ; and that if it were offered to him of God , whether he would immediately go to heaven , or stay on earth and suffer for Christ ; he would a thousand times rather chuse this latter , then the former . Because in going immediately to heaven , he should seek himself ; but in staying on earth to suffer for Christ , he should wholly deny himself , and seek his honour alone . Luther was indued with the same spirit of power , and so when he was called to Wormes before the Emperour Charls the fifth , and before all the estates of the Empire , to render a reason of his Doctrine , and some of his friends ( perceiving undue dealing among his adversaries ) perswaded him not to go , to expose himself to danger ; but he answered with a mighty spirit , * I have decreed and am resolved , because I am called , to go into the City in the name of our Lord Iesus Christ , though I knew there were so many Devils to oppose me , as there are tiles on all the houses of the City . And when he was called to return to Wittenberge by the people , which he could not do without most evident and apparent danger , he being already condemned by the Edicts and Authority both of the Pope and Emperour , and so in regard of them , could expect no less then a violent death every day , yet for all this , he was resolved to return to his charge ; and upon this occasion hath this passage to the Duke of Saxony . * But what shall I do ? unavoidable causes urge me , God himself calls and compells me , and here I will turn my back to no creature . Go to then , let me do it in the name of Jesus Christ , who is Lord both of life and death . Again , in his answer to the Dialogue of Sylvester Prierias , who had threatned him , he saith , I have nothing that I can loose , I am the Lords , and if I am lost , I am lost to the Lord , that is , I am found . And therefore seek some body else to fright , for me you cannot . Again in his answer to Ambrosius Catharinus , he saith of the Pope and his Instruments , they seek not to overcome me with Scriptures , but to destroy me out of the earth , but I know and am sure that Christ our Lord lives and reigns . And being even filled with this knowledge and confidence , I will not fear many thousands of Popes . For greater is he that-is in us , then he that is in the World . And again , in his Epistle to his Father , he hath this remarkable passage , What if the Pope shall kill me or condemn me below hell ? He cannot rayse me up again when I am slain , and kill me a second and third time . And having once condemned me , I would never have him absolve me . For I am confident that the day is at hand , wherein that Kingdom of abomination and destruction , shall be it self destroyed . But would I might first be counted worthy either to be burned or slain by him , that so my blood might cry the lowder and urge his judgement to be the more hastened . But if I am not worthy to testifie with my blood , let me at least intreat and implore this mercy , that I may testifie by my life and Doctrine that Jesus Christ alone is our Lord , and God blessed for ever and ever . Calme Melancton was indued with the same Spirit of power , and so when his enemies threatned him not to leave him a place in all Germany whereon to set his foot , he said , avido & tranquillo animo expecto exilia . I expect banishment with a desirous and peaceable mind . Many more Examples might be produced , to show that when Ministers are indued with the power of the Spirit coming on them , then they are stronger then all opposition and Persecution whatsoever ; otherwise , when these evils encounter them , they with Demas leave the Work , and imbrace the World . And thus you see , what necessity all the faithful Ministers of the Gospel have , of the power of the Holy Spirit coming upon them ; and without this power , though they be called Ministers , yet they are none . For without this power , they are unable to preach the Word , to preach it powerfully , and to persevere and hold out in the course of the Ministery ; they are unable to reprove the World , to wrestle with and overcome the Devil ; and to suffer that Persecution , which necessarily attends that calling . And so without this power , they may Minister to themselves , but cannot Minister to others , the manifold graces of God : they may do their own work , but they cannot do Gods work ; they may feed themselves , but not the Flock of Christ : they may domineer over the sheep , but cannot drive away the Wolf : they may build up their own houses , but cannot build up God house . Secondly ; as the Holy Spirit and the power of it , is necessary for Ministers , so also for all other Christians whatsoever . But some here will be ready to say , yea , but do all believers , receive the Spirit of God , and the power of the Spirit , as Ministers do ? Yes , Equally and alike with them , without any difference . This is evident , Act. 11.15 . where Peter tels the Jews , who contended with him for conversing and eating with the Gentiles , that when he began to speak the Word to them , the Holy Spirit fell on them ( saith he ) as on us at the beginning . And again , ver. 17. Forasmuch then as God gave 〈◊〉 them the like gift as he did unto us , who believed on the Lord Jesus Christ , what was I , that I could withstand God . So that God gave the Holy Spirit to as many Gentiles as believed , in like manner as he did unto the Apostles themselves : and they received the same power of the Holy Spirit coming on them , as the Apostles did . Whereby you may perceive that not Ministers only are Spiritual men , and all others temporal , as the Papists have taught , and many Ignorant people among our selves , are still perswaded : but all true Believers are spiritual , as well as they , being born of the Spirit , and Baptized with the Spirit , equally as they are . And so all true Believers as well as Ministers being indued with the Spirit ; are also indued with the power of the Spirit , and so have more then an Earthly power in them . They have all of them , power of another nature then the power of the World ; they partake of spiritual , heavenly , and divine power , even of the very power of Christ himself , which infinitely transcends all the power of the creature . You see then clearly , that all faithful Christians , have the Spirit of power , and the power of the Spirit coming on them , aswe● as Ministers . And they stand in need of both these , for these causes . 1. They stand in need of the Spirit of power , first to difference and distinguish them from Reprobates and Devils : for without the gift of the Spirit , there is no difference , between us and them . For Michael doth not differ from the Devil , nor Gabriel from Belzebub , but only by the Spirit . And Moses differs not from Pharoah , nor Abel from Cain , not Jacob from Esau , nor Peter from Judas , in regard of their substance , but in regard of the Spirit , which the one received , and the other were counted unworthy of . 2. To advance them above the condition of flesh and blood , and above all those , in whom is none of Gods Spirit . The excellency of each creature is , according to its Spirit ; for the more excellent the spirit of the creature is , the more excellent is the creature it self ; and each creature , is valued and rated according to the Spirit of it . How excellent then , must they be above all the World , who have received the Spirit that is of God ? Surely these are people of the most excellent spirit : And hence it is , that the righteous is more excellent then his neighbour , because his spirit is more excellent then his neighbours . 3. To unite them unto Christ . The Spirit is the bond of Vnion between the Father and the Son , in the Godhead ; and the Father and the Son , are one in the Spirit ( as we spake before . ) And now , the same spirit , is our bond of Vnion with Christ , and makes us one with Christ , as Christ is one with God , and unites us unto Christ , in the unity of God ; for as Christ , is one with the Father , in the Spirit , so are we one with Christ , in the Spirit : For he that is joyned to the Lord , is one Spirit ; and he that is not one Spirit with the Lord , is not joyned to him . 4. All faithful Christians stand in need of the power of the Spirit , as well as of the Spirit of power . 1. To change their nature , which is impossible to all power , but the power of the Spirit . It would be a great power , to change clay into Gold , and a pibble into a Diamond ; but it is a greater change that is wrought in a Christian , and requires a greater power . For the power of the Spirit , when it comes into our flesh , changes the nature of it . For it finds a man carnal , it makes him spiritual ; it finds him earthly , it makes him heavenly ; it finds him a drunkard , it makes him sober ; an adulterer , it makes him chast ; a swearer , it makes him fear an oath ; proud , it makes him humble ; it finds him darkness , makes him light in the Lord ; in a word , it finds him nothing but a lump of sin , and makes him the righteousness of God in Christ . Thus the power of the Spirit , changes our whole corrupt nature , and makes it conformable to the divine nature ; as fire makes the Iron in which it prevails , like unto it self , communicating its own nature to it . After this sort , the power of the Spirit changes our nature , and our nature cannot be changed without it . But without this power of the Spirit , we shall always remain the same we were born , without any change at all . Yea , our corruption will by daily use and exercise , encrease in us , till at last it quite eat out that common natural good , which God hath given to every one of us , for the common benefit of mankind . 2. All Christians have need of the power of the Spirit to work grace in them . For our natures , are wholly carnal and corrupt ; and nothing can implant grace in them , but the mighty power of Gods Spirit . And it is as great a 〈◊〉 to see the Grace of God dwelling in the corrupt 〈◊〉 of 〈◊〉 as to see the Stars grow upon the Earth . And yet the power of the Spirit doth this , as it is written , a truth shall spring out of the earth ; and again , great and precious promises are made to us , that we should be partakers of the Divine nature ; and again , he hath predestinated us that we should be conformable to the Image of his Son . That is , as in other things , so also in all his vertues . So that the power of the Spirit , implants grace in our nature ; and each grace , is so much of the power of the Spirit , in our flesh , as was said before . Wherefore we must needs learn to know , whose power , the power of grace is . For though grace be a power in our flesh , it is not the power of our flesh : for Paul saith , in me , that is in my flesh , dwels no good thing , but and if , any good , be , in my flesh , it dwels not in my flesh , but in Gods Spirit which dwels in me . As light , is in the ayr , but dwels in the Sun , so when men are regenerate , good is in the flesh , but dwels in the spirit . For grace in the soul , is nothing but so much of the power of the Spirit , immediately dwelling and working in us ; and when the Spirit is gone , all grace goes along with him , as all light with the Sun ; but it dwels in him , and is insepararable from him . 3. All Christians stand in need of the power of the spirit , to enable them to mortifie and destroy sin . There is no power in our flesh , against sin ; but all the power of our flesh , is for it : and therefore it must be another power , then the power of our flesh , that must destroy sin , and that can be no other , then the power of Gods Spirit . And the power of the Spirit ▪ destroys the whole body of sin , and each particular strong corruption . 1. The whole body of sin , in all the parts and members and branches of it ; each several influence and operation of the Spirit , being a several destruction , of some sin or other . For as the spirit that is in us , lusts after envie , or pride , or vain-glory , or covetousness , or uncleanness , or the like ; so the Spirit we have of God , according to its mighty power , destroys all those sinful works of our corrupt spirit , and mortifies all the deeds of our flesh , according to that of Paul , if ye mortifie the deeds of the flesh by the Spirit , ye shall live : The flesh will never mortifie its own deeds , but the spirit must mortifie the deeds of the flesh ; and this will mortifie them , according to the whole Latitude of them . 2. Again , as the power of the Spirit sudues the whole body of sin , so also it over - 〈◊〉 each particular strong corruption , and keeps a Christian straight and upright in the ways of God . Every man hath some one corruption , to which by nature he is more inclined , then to another , and this is the byas of a man ; but the strength of the Spirit , will over-power this . A boul , if it be thrown with strength , knows not its byas , but is carryed on strait , as if it had no byas at all . So the Godly have still some flesh in them which is their byas , and carries them from God to themselves and the World , but the strength of the spirit , takes away this byas , and makes us take straight steps to God . 4. All Christians stand in need of the power of the Spirit , to inable them to perform duties , to perform them aright , that is , spiritually . For spiritual duties , may be performed , for the outward work carnally ; and in such duties there is no strength but weakness , because there is none of the Spirit in them . For there is no power in any duty , except there be something of the spirit in the duty . There is no more power in praying , nor in preaching nor in hearing , nor in meditation , nor in reading , nor in resisting evil , nor in doing good , nor in any duty of sanctification , or of mortification , then there is of the Spirit in them . And according to the measure of the spirit , in each duty , is the measure of power in the duty . If there be none of the Spirit in a mans duties , there is no power at all in them , but onely weakness and deadness , and coldness , and unpofitableness . If a little of the spirit , there is a little power ; if abundance of the Spirit , there is great power ; and that duty that is most spiritual , is the most powerful . And therefore saith Paul , I will pray with the Spirit , and I will sing with the spirit ; and all the worship of the faithful is in the spirit . Philip . 3.3 . We are the Circumcision which worship God in the Spirit , and have no confidence in the flesh . So that there is no more power in any duty then there is of the Spirit in it : and there is no more acceptance of any duty with God , then there is of power in it . Fifthly , all Christians stand in need of the Power of the Spirit , to inable them to the use of the Word , and that both in private , and in publique , as occasion serves . 1. In private ; for no man can say , that Iesus is the Christ but by the Holy Spirit . No man can speak of Christ , spiritually , but by the Spirit ; and without this spirit , which searches the deep things of God , and reveals them to us , Christians are unable to give the Sense of the Word of God in their families , and among their friends , and acquaintance , and are also ashamed to do it . Whereas the Spirit of God gives both ability , and boldness : as Aquila and Priscilla his wife , did not onely speak the word in their family , but also took Apollos a Minister , home , when they perceived him somewhat ignorant in the mystery of Christ , and instructed him in the way of God more perfectly . 2. They have need of the power of the spirit , to inable them to speak the word of God in publike , as every Christian may do , if he come where people are ignorant of Gods Word , and there be no Minister to do it . This I say in such a case he may do by vertue of his anointing with the spirit ; And for this you may see the practise of Stephen and Philip , who were but Deacons , and not Elders or Ministers , and yet published the Word , where the people were ignorant ; yea you may see Act. 8. how all the Disciples except the Apostles , were by reason of a great persecution scattered throughout the regions of Judea and Samaria , and they that were so scattered , went everywhere preaching the Word because the people among which they were , were ignorant , and there was no body else to do it . And God , having made known Christ unto them , they could not , but declare him unto others : the love both of Christ , and of their brethren constraining them . But this is in case of necessity , and where other faithful Christians are absent : otherwise when Christians are present , no man can take that to himself , without the consent of all , which belongs to all . Sixthly , all Christians stand in need of this power of the spirit , to inable them to confess the word , before Kings , and Rulers , and Magistrates , when they are called thereunto . Whereas without this power they would tremble , and bite in the truth . In the 10. Chap. of Mat. Christ tells his Disciples that they should be brought before Governours and Kings , for his names sake . But saith he , vers. 19. When they shall deliver you up , take no thought , how , or what ye shall speak ; for it shall be given you in that same hour , what ye shall speak . For it is not ye that speak , but the Spirit of your Father that speaketh in you . Here Christ tels his Disciples that they should be brought before great men , yea before the greatest in the world , to give testimony to his truth . And surely , it is a very hard thing , for a man not to be daunted then , but to be unmoveable , before all worldly power and glory , and all the terrible frowns and threats of mighty men . Now saith Christ at such a time , when you are to speak before the armed power of the world , be not troubled beforehand , how , or what to say . For if you have Christ and his Spirit in your hearts , you cannot want words in your mouths . And the truth which you profess is most glorious , when it is most naked , and destitute of the garnishings of humane eloquence and wisdom . And therefore be not fearful before hand , no nor yet , careful , touching what you shall say ; for it shall be given to you in that same hour , in that same moment ; you shall have most present help . How so ? for it is not ye that speak , but the Spirit of your Father that dwels in you . The spirit of truth that dwels in you , shall inable you to speak the words of truth , when you are called to it . And though you , it may be , are plain and mean men , and your lips would tremble , and be quite closed up before such an Assembly of power , and Majesty : yet Gods spirit shall give you a mouth to speak , even then . And because , if you were only supplied with a mouth to speak at such a time , you would be ready to speak rashly , and foolishly , to the great prejudice , and disadvantage of the truth , therefore he will give you not only a mouth , but wisdom too ; and he himself will manage his own cause with your mouths . And you shall so speak as all your adversaries , shall not be able to resist the truth that you speak , but shall be so convinced in their consciences , that their tongues shall not know what to say . You shall have , a mouth and wisdom , and they shall want both . And thus , have many poor , mean , simple Christians , when brought before Rulers and Magistrates , been able to carry out the truth in that strength , that all their adversaries have been put to silence and shame , as you may see in a multitude of examples , in the Book of Martyrs . And all this they did , by the power of the Spirit coming upon them . Seventhly , and lastly , all Christians stand in need of the power of the Spirit , to overcome afflictions and persecutions , from which it is impossible they should be free , in this world , they being contrary to the world , and the whole world to them . A natural man , who hath no strength in himself , but his own strength , faints and fails under affliction and persecution : but the faithful have in them , strength above natural strength , strength above the strength of men , even the strength of the Spirit coming on them , and so they indure and overcome . Our spirits are weak spirits , and are conquered by every evil ; but when they are strenghtned , by the power of Gods Spirit , they are , over all evils , more then Conquerors . And this is one thing observable , between natural and spiritual strength , in the overcoming of evil . Natural strength seeks alwayes wayes to throw off the evil , and so it prevailes : but spiritual strength neever seeks the removing of the evil , but let the evil be what it will , it stands to it , and overcomes it . For the strength of the Spirit , is easily able to overcome , all evils that can happen to flesh and bloud , whether they arise from earth or hell . And thus those blessed Martyrs mentioned Hebr. 11. and thousands and ten thousands of their consorts since , have overcome , cruel mockings and scourgings , and bonds , and imprisonment , and stoning , and sawing in sunder , and slaying with the sword , and all the woes of poverty and want , and banishment , and of living in wildernesses and caves , and dens of the earth ; these and all other evils , they have mightily overcome , by this only power , of the Spirit comming upon them . Thus we stand in need , of the power of the Spirit , to overcome affliction and persecution ; and how much power we have , in affliction and persecution , to indure them and overcome them , just so much , of the power of the Spirit , we have , and no more . And thus also , have I declared unto you what necessity , all Christians have , of the power of the Spirit , coming on them as well as Ministers . And this was to strengthen the Vse of exhortation . The second Use , is for information and instruction , after this manner . If the receiving of the Spirit be the receiving of power , then it clearly informs us , that the way to partake of this power , is to obtain this Spirit : and the way to increase this power , is to increase this Spirit . I shall endeavour to speak to both these things , and so shall conclude . 1. The way to obtain this power , is to obtain the Spirit . And that we may obtain the Spirit , we must first prepare our selves to receive the Spirit . Now this Preparation doth not stand ( as Papists teach , and many ignorant persons among our selves think ) in sweeping the soul from sin , and then strewing it with graces , that so we may be fit to receive the Spirit . For first , the sweeping of the soul from sin , is not a work of our own , before the coming of the Spirit , but a work of the Spirit , it self , after it is come . For no flesh can clear the soul of one sin , it is the Spirit must do that . And secondly , for the strewing of the soul with grace , neither is this a work of our own , but a work of the Spirit it self , after it is come . For the Spirit it self , brings all grace with it , and before the comming of the Spirit , there is no grace at all . So that , we cannot , by any acts of our own , prepare our selves to receive the Spirit ; but only by the Spirit we prepare our selves to receive the Spirit . For it is not any work of our own , upon our selves , but the immediate work of the Holy Spirit upon us , that can make us fit to receive himself . It lies wholly in his own power and goodness , first to prepare in us a place for himself , and then after to receive and entertain himself , in that place he hath so prepared . Now the workes of the Spirit , whereby he first prepares us for himself , and ●hen entertaines himself in us , are these two especially . 1. He empties us ; and 2. he fills us with himself , whom he hath made empty . 1. He empties us . And this emptying , is the first and chief work of the Spirit , upon the Elect , whereby he prepares them to receive himself . For the more empty a man is of other things , the more capable he is of the Spirit . If you would fill a vessel , with any other liquor then it holds , you must first empty it , of all that is in it before ; if you would fill it with Wine , you must empty it of Beer or Water , if any such liqour be in it . For two material things , cannot possibly subsist in the same place , at the same time , the substances of each being safe and sound . And so if the Holy Spirit who is God , must come into us : all mortal and unstable creatures , together with sin and our selves , and what ever else is in us , must go forth . Humane reason , and humane wisdom , and righteousness , and power , and knowledge , cannot receive the Holy Spirit : but we must be emptied of these , if ever we would receive him . We must thus suffer , our selves , to be prepared by the Spirit , to receive the Spirit : but with this caution , That when the Spirit of God hath wrought this in us , we do not attribute it to our selves , as our own work , nor think any thing of our selves , but descend into our own meer nothing . Otherwise we shall be a hinderance to the Spirit , that he cannot work in us after a more excellent manner . And when a man is thus empty of himself , and of other things , then he becomes poor in spirit , and such the Spirit alwayes fills , and descends into with a wonderful and unresistible power , and fills the outer and inner man , and all the superior and inferior faculties of the soul , with himself , and all the things of God . And this is the second work of the Spirit , to fill those whom he hath emptied . Now the usual and ordinary means , through which the Spirit doth this , are these three . 1. The hearing of the Word preached . But here we must distinguish of the Word . For the Law is the word of God , but St. Paul saith that by that word the Spirit is not given , but by the Word of the Gospel . And therefore how beautiful are the feet of them that bring the Gospel of peace ! for nothing is so sweet and precious as the word of the Gospel , which brings with it the Holy Spirit . This you may see Act. 10.44 . where it is said , that whilest Peter yet spake , the Holy Ghost fell on all them that heard the Word . And therefore also the Gospel is called the ministration of the Spirit ; because as it proceeds from the Spirit , and the Holy Spirit gives utterance , so it also conveyes the Spirit to the faithful . Now the gift of tongues and miracles , and other such like gifts are at the present ceased in the Church : but the gift of the Spirit , is not ceased ; and this , the Lord still joynes with the Ministery of the Gospel , that he may keep up in our hearts the due respect of this ordinance , and may preserve us , from the wayes of those men , who seeek for the Spirit without the Word . 2. Means , is faith in the word heard . For it is not every one , that hears the word , that receives the Spirit : but onely they , that hear with the hearing of faith . For if thou hear the word of the Gospel a thousand times , and wantest faith , thou shalt never receive the Spirit ; for unbeleef , shuts up the heart against the Spirit , and ever opposes and resists the Spirit , and never receives it . But faith opens the heart to receive the Spirit . By faith , we lay hold on Christ in the word : and through our union with Christ , we obtain the Spirit . For we have not the Spirit immediately in it self , but in the flesh of Christ . And when we , by faith are made the flesh of Christ , then we partake of that Spirit , that dwels in the flesh of Christ . Now through these two things , the Word and Faith , the Spirit communicates to us a new birth ; it begets us unto God : and so we partaking of the nature of God , partake also of the Spirit of God . They are born of men , have nothing in them but the spirit of men but they that are born of God have the Spirit of God . That which is born of the flesh is flesh , & hath no spirit in it ; but that which is born of the Spirit , is spirit , and hath spirit in it . So that there is no means to partake of the Spirit of God but by being born of God : and the means by which we are born of God , are the Word & Faith . 3. Means is Prayer . For Christ hath said , the Spirit is given to them that aske . And the Disciples when they were to receive the promise of the Spirit , continued with one accord in prayer and supplication . Act. 1.14 . For God who hath promised to give us his Spirit , hath commanded us to aske it : and when God hath a minde to give us the Spirit , he puts us in minde to ask it : yea God gives us the Spirit , that by it we may ask the Spirit , seeing no man can ask the Spirit , but by the Spirit . Now in asking the Spirit , there is no difference , whether we ask it of the Father or of the Son , seeing the Spirit proceeds from both , and is the Spirit of both . And therefore Christ , promiseth the sending of the Spirit from both . From the Father , Joh. 14. The Spirit which the Father will send in my name . From himself , Joh. 16. Except I go , the Comforter will not come : but if I go I will send him to you . So that both the Father and the Son , give the Spirit , and it is no matter whether we ask him , either of the Father , or of the Son , so we ask him , of the Father in the Son , or of the Son in the Father . And thus you see the way , to obtain this power , is to obtain the Spirit , and also by what means this is done . 2. The way to increase this power , is to increase the Spirit . And therefore it is as needful for us , to know the means to increase the Spirit , as to receive it . And they among others are these : 1. To continue in the use of the Word . As the Spirit is first given by the word , so by the same word it is increased ; and the more any Christian is in the use of the word , the stronger and more vigorous and mighty is the Spirit in him : but the neglect of the word , is the quenching of the Spirit . Let a Christian , that is strong in the spirit , neglect the word a while , and he will soon become weak , and as a man without strength . For the Spirit , is not bestowed on us , but through the word , neither doth it dwell in us , but by the word ; and the more the word dwels in our hearts by faith , the more the spirit dwells in our hearts by the word . And according to the measure of the word in us , is the measure of the Spirit . 2. To increase faith . For the more we beleeve , the more we receive of Christ ; and the more we receive of Christ , the more we receive of the spirit , in Christ . For faith doth not apprehend bare Christ , but Christ with his Spirit , because these are inseparable . Now alwayes according to the measure of Christ in us is the measure of the spirit ; and according to the measure of faith , is the measure of Christ in us . 3. To be much in prayer . For the prayer of the spirit , increases the spirit . The more we have the spirit , the more we pray ; and the more we pray , the more we receive the spirit . So that when we have the spirit in truth , we shall have daily , a greater and greater increase of it , till we be filled with the spirit . For the spirit comes from Christ , in whom is the fulness of the spirit , and carries us back again to Christ , that we may receive still more of the spirit . And so by the spirit that is in our hearts , we lay hold on the spirit that is in Christ , and receive more and more of it . 4. To turn our selves daily from the creature to God . For the more we inlarge our hearts , towards the creature , the less capable are we of the Spirit of God . For to live much upon the creature , is to live much according to the flesh , and this quenches and straitens the spirit in us . And therefore we must live abstractedly from the creatures ; and so use them , as if we did not use them : and so minde them , as if we did not minde them : and abandon the contents and satisfactions of flesh and blood , and wean our selves from all things but the necessities of nature . And the more free and loose we are from the creature , the more capable are we of Gods spirit , and the operations of it . He that lives at greatest distance from the world , and hath least communion with the things of it , hath alwayes the greatest proportion of Gods spirit . For as the Apostle saith , If any man love the world , the love of the Father ( that is , the Holy Spirit ) is not in him : so , if any man love the Father , the love of the world is not in him : now the more , any one loves the Father , the less he loves the world : and the less he loves the world , the more the spirit dwels in him . 5. To cease daily from our own works . The more we act our selves , the less doth the Spirit act in us . And therefore we must must from day to day , cease from our own works , from the operations of our own minds , and understandings , and wils , and affections , and must not be the Authors of our own actions . For we being flesh our selves , what ever we do is fleshly , seeing the effect cannot be better then the cause . And if we mingle , the works of our flesh , with the works of Gods Spirit , he will cease from working in us . But the less we act in our selves , according to the principles of our corrupt nature , the more will the spirit act in us , according to the principles of the divine nature . But our own works , are alwayes a mighty impediment , to the operations of the Spirit . 6. To encrease the spirit in us , we must give up our selves to the Spirit , that he only may work in us , without the least opposition and resistance from us . That , as the soul acts all in the body , and the body doth nothing of it self , but is subject to the soul in all things : so the spirit may do all in us , and we may do nothing of our selves without the Spirit , but be subject to the Spirit in all its operations . For the Spirit of God , cannot work excellently in us , except it work all in all in us . And in such a man , in whom the Spirit hath full power , the Spirit works many wonderful things , that he according to humane sense is ignorant of . For as the soul , doth secretly nourish , and cherish , and refresh the body , and disperses life and spirits through it , even when the body is asleep , and neither feels it , nor knows it : so the Holy Spirit dwelling in the soul , by a secret kinde of operation , works many things in it , for the quickning , and renewing it , whilst it oftentimes for the present , is not so much as sensible of it . 7. The seventh means , to encrease the spirit , is to attribute the works of the spirit to the spirit , and not to our selves . For if we attribute to the flesh , the works of the Spirit : and take from the Spirit , the glory of his own works , he will work no longer in us . Wherefore we must ascribe unto the Spirit , the whole glory of his own works , and acknowledge that we our selves are nothing , and can do nothing : and that it is he only , that is all in all , and works all in all : and we our selves , among all the excellent works of the Spirit in us , must so remain , as if we were and wrought nothing at all ; that so , all that is of flesh and blood , may be laid low in us , and the Spirit alone may be exalted : first to do all in us : and then , to have all the glory , of all that is done . And thus you see the means to encrease the Spirit , and so consequently strength , as well as to get it . And by the daily use and improvement of these means , we may attain to a great degree of spiritual strength , that we may walk and not be weary : and may run and not faint , and may mount up as Eagles , yea , and may walk as Angels among men , and as the powers of heaven upon earth , to his praise and honour , who first communicates to us his own strength , and then by that strength of his own , works all our works in us : And thus is he glorified in his Saints , and admired in all them that believe . FINIS . Notes, typically marginal, from the original text Notes for div A37494e-3640 a John 4 19. b John 13.1 . The summ of Christs discourse with his Disciples after his Resurrection , till his Ascension . a Psal. 2.8 b Dan. 7.14 . c Psal. 72.8 Quest . Answ. 1. Gen● Doctrin Melius est , nullum habere , quam sacrilegum , impium & scelcratum ministrum , qui non venit nisi ut mactet & perdat , sicut fur & latro . Luth. de instir . ministr. . Eccl. 2. General Doctrine . 3. Gener . Doctrine The particular handling of the words . The Doctr. The Spirit is Power two wayes . 1. Essentially in it self . 2. Operatively in us ; By being in us ; 1. A Spirit of Knowledge . 2. A Spirit of Power . 3. A Spirit of Wisdom . 2 Cor. 1.10 . 4. A Spirit of Faith . Ephes. 1.19 . The power of faith inables us , 1. to do the same things Christ himself did . Phil. 4.13 . 2. To suffer the same things that Christ himself suffered . Phil. 3.10 . Cant. 8.5.6 . 5. A spirit of Righteousness . 1. Mortifying sin . 2. Imparting grace . 6 A spirit of the fear of the Lord . Isa 8.13 . 7. A spirit of love and Vnity . Isa 41.15 . 1. Vse . A necessity for Ministers to have the power of the Spirit . 1. Otherwise they have no power at all . 2. Without this they are insufficient for the work of the Ministry . 1. They are unable to preach the Word . 2. Unable to preach it powerfully . 1. The Ministery cold without this power 2. Weak . Acts 6.10 . 3 Unable to hold out in the Ministery . Acts 4.17.18 . Acts 4.19 . 4. Unable to reprove the world . 5. Unable to wrestle with and overcome the devil . 6 Unable to suffer persecution for the Word . * Mihi vero qui vocatus sum , decretum & certum est ingredi urbem , in nomine Domini nostri Iesu Christi , etiamsi scirem tot diabolos mihi oppositos , quot sunt tegulae in omnibus totius urbis tectis . * Verum quid faciam ? urgent me causae inevitabiles , Deus cogit & vocat , hic nulli creaturae tergiversandum est . Age fiat igitur in nomine Iesu Christi qui est Dominus vitae & mortis . Nihil habeo quod possim perdere ; Domini ego sum ; si perdor , Domino perdor , id est invenior . Alium ergo quaere quem terreas . Verum ego scio & certus sum , Iesum Christum Dominum nostrum vivere & regnare : qua scientia & fiducia inflatus , non timebo etiam multa millia Paparum . Major est enim qui in nobis , quam qui in mundo est . Quid si me occidat Papa aut damnet ultra Tartara ? Occisum non suscitabit , ut his & iterum occidat : damnatum vero ego volo ut-nunquam absolvat . Confido enim , instare diem illum quo destruetur regnum illud abominationis & perditionis . Vtinam nos primi digni simus , vel exuri vel occidi ab eo , quò sanguis noster magis clamet , & urgeat judicium illius accelerari . Sed si digni non sumus sanguine testi ficari , hanc saltem oremus & imploremus misericordiam , ut vitâ & voce testemur , quòd Iesus Christus solus est Dominus & Deus noster , Benedictus in secula seculorum . Luther . in Epist. ad Patr. The Holy Spirit and the power of it necessary for all Christians . Question . Answer . They need the Spirit of power . They need the power of the Spirit . 1. To change their nature . 2. To work Grace . a Psal. 25.11 . 2 Pet. 1.14 . 3. To mortifie sin . 1. The whole body of sin . Rom. 8.13 . 2. Particular strong corruptions . 4. To perform duties . To inable them to the use of the word . In private . Act. 18.26 . In publike . To inable them to confess the word . 7. To overcome afflictions and persecutions . Second use . The way to get this power , is to get this Spirit . To this end we must prepare our selves . Wherein preparation doth not consist . Wherein it doth . 1. The Holy Spirit empties us . A caution . 2. Fills us . The means are . 1. The hearing of the Word . 2. Faith . 3. Prayer . 2. The Way to increase this power . 
A68733	----	A fountain sealed: or, The duty of the sealed to the Spirit, and the worke of the Spirit in sealing Wherein many things are handled about the Holy Spirit, and grieving of it: as also of assurance and sealing what it is, the priviledges and degrees of it, with the signes to discerne, and meanes to preserve it. Being the substance of divers sermons preached at Grayes Inne. By that reverend divine, Richard Sibbes, D.D. and sometimes preacher to that honourable society. Sibbes, Richard, 1577-1635. 1637 Approx. 200 KB of XML-encoded text transcribed from 146 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A68733 STC 22495 ESTC S117375 99852589 99852589 17917 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A68733) Transcribed from: (Early English Books Online ; image set 17917) Images scanned from microfilm: (Early English books, 1475-1640 ; 1082:6, 1495:15) A fountain sealed: or, The duty of the sealed to the Spirit, and the worke of the Spirit in sealing Wherein many things are handled about the Holy Spirit, and grieving of it: as also of assurance and sealing what it is, the priviledges and degrees of it, with the signes to discerne, and meanes to preserve it. Being the substance of divers sermons preached at Grayes Inne. By that reverend divine, Richard Sibbes, D.D. and sometimes preacher to that honourable society. Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. Marshall, William, fl. 1617-1650, engraver. [24], 251, [1] p. Printed by Thomas Harper, for Lawrence Chapman, and are to be sold at his shop at Chancery lane end, in Holborne, London : 1637. Editors' dedication signed: Tho. Goodwin. Philip Nye. With an additional title page, engraved, "A fountaine sealed. .. the 2d. edition.", signed: Will: Marshall. sculpsit. 1637. Identified as STC 22494 on UMI microfilm reel 1082. Reproductions of the originals in the British Library and Cambridge University Library. Appears at reel 1082 (British Library copy) and at reel 1495 (Cambridge University Library copy). Reel 1495: some print faded and show-through. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Holy Spirit -- Early works to 1800. 2007-02 TCP Assigned for keying and markup 2007-02 Aptara Keyed and coded from ProQuest page images 2007-03 Pip Willcox Sampled and proofread 2007-03 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A FOUNTAINE SEALED , OR The Dutie of the sealed to the SPIRIT And the worke of the Spirit in Sealing . BY Rich. Sibbes D. D. the 2 d Edition . Printed for L : Chapman & are to be sould at his shope at Chancery Lane end in Holborne . Will Marshall sculpsit . 1637. A FOUNTAIN SEALED : OR , The duty of the sealed to the Spirit , and the worke of the Spirit in Sealing . Wherein Many things are handled about the Holy Spirit , and grieving of it : As also Of assurance and sealing what it is , the priviledges and degrees of it , with the signes to discerne , and meanes to preserve it . Being The substance of divers Sermons preached at Grayes Inne . By that Reverend Divine , RICHARD SIBBES , D. D. and sometimes Preacher to that Honourable Society . LONDON , Printed by Thomas Harper , for Lawrence Chapman , and are to be sold at his shop at Chancery lane end , in Holborne , 1637. TO The truely Noble , and much honoured Lady , the Lady Elizabeth Brooke , Wife to Sir Robert Brooke . Madame : BEsides that deserved interest your Ladyship held in the fections and esteem of this worthy man more then any friend alive , which might intitle you to all that may call him . Authour . This small piece of his acknowledgeth a more speciall propriety unto your Ladyship . For though his tongue was as the Pen of a ready Writer in the hand of Christ who guided him , yet your Ladyships hand and Pen was in this his scribe and Amanuensis whilest hee dictated a first draught of it in private , with intention for the publique . In which labour both of humility and love , your Ladyship did that honour unto him which Baruch ( thogh great and Noble ) did but receive in the like , transcribing the words of Ieremiah from his mouth : wherin yet your Ladyship did indeed , but write the story of your owne life , which hath beene long exactly framed to the rules herein prescribed . We therefore that are intrusted in the publishing of it , deeme it but an act of Justice in us to return it thus to your Ladyship , unto whom it owes , even its first Birth : that so where ever this little Treatise shall come , there also this that you have done , may bee told and recorded for a memoriall of you . And we could not but esteeme it also an addition of honour to the worke , that no lesse then a Ladies hand ( so pious & so much honoured ) brought it forth into the world , although in it selfe it deserveth as much as any other this blessed wombe did beare . The Lord in way of recompence , write all the holy Contents of it , yet more fully and abundantly in your Ladyships heart , and all the lineaments of the Image of Iesus Christ and seale up all unto you by his blessed spirit , with joy and peace to the day of Redemption . Madame , we are your Ladyships devoted , THO. GOODWIN . PHILIP NYE . THE CONTENTS . GRieve not the holy Spirit of God. The Holy Ghost why called a Spirit , page 3 Why holy , page 5 From the Apostles disswasion , these foure presupposed truths . 1 That the holy Ghost is in us , page 8 2 And is as a guide to us , page 12 3 The best of us are apt to grieve him , page 13 4 Therefore wee should bee carefull of it , page 14 § 1 Of grieving the Spirit . I What it is to grieve the Spirit , page 16. how the Spirit worketh in us , page 20 II Wherein doe we especially grieve the Spirit . 1 In our selves , and that in these particulars . 1 In walking contrary to , and in neglecting of its motions , page 25. and comforts , page 27. seeking comfort from the flesh , page 28 2 By unkindenesse , page 29. the sinnes of Professors , and those that have most acquaintance with the Spirit , grieve most , page 30 3 By presumptuous sinnes , page 33 , sinnes against knowledge of two sorts . ibid. why voluntary sinnes are so great , and grieve the Spirit so much , page 36 , the reason why sinnes of the second Table grieve most , page 39 , upon divers respects the same sort of sinnes may grieve more and lesse , page 44 4 By worldlinesse and paying tribute to the flesh , page 45 5 Abusing spirituall things to our owne ends , page 48 , and fathering the workes of the flesh upon the spirit , page 49 6 By sins against the Gospell , page 49 , slighting ordinances , page 51 7 Sinnes plotted and contrived , page 57 8 By false judgement of things , page 55 9. By not using the helpes we have , page 58 10 Cavilling against the truth , page 59 11 By doing duty in our own strength , page 61 12 Thrusting our selves into over-much worldly imployment , page 61 , whence , 13 Omission or slight performance of duty , page 63 2 In others many wayes , as , 1 Neglecting the grace in them , page 65 2 Sharpe censures , page 65 3 Superiours by unjust commands , page 66 4 Inferiours by untractablenesse , 5 By evill examples , page 68 III How we may know when we have grieved the spirit , page 69 and what is the danger of it , page 71 How farre a childe of God may grieve the Spirit . page 76 Of the sinne against the Holy Ghost , page 81 , and a twofold miscarriage about it in censuring , page 82 IIII What course we should take to prevent grieving the Spirit , page 84 , in divers rules . 1 Give your selfe up to the government of it , page 84 2 Subject constantly to the Spirits motions : they are knowne from other motions . 1 By a speciall strength in them , by which they are raised to higher ends , page 87 2 By their constancy , page 88 3 They proceed from a changed heart , page 89 4 They are seasonable , ibid. 5 A selfe evidēce in thē , page 90 6 Orderly , in respect of both Tables of the law , ibid. 7 Dependant upon God , page 91 3 Ioyne and co-operate with the Spirit , page 92 4 Turne motions into resolutions , page 94 , and resolutions into practise , page 95 5 Depend on ordinances , and get a heart suteable to them , page 96 6 Observe the Spirits first withdrawing , and search the cause , page 100 7 Take heed of such sinnes as we terme little ones , page 102 , and looke upon all sinne in the rise and root of it , page 104 8 Get spirituall wisedome to know what is pleasing and displeasing to the Spirit , page 105 9 Vpon breaches , renew repentance , page 108 10 Avoyd corrupt communication , page 109 Whereby you are sealed . § 2 Of the sealing of the Spirit . 1 Christ is sealed , page 122 2 So are Christians . page 125 I What this sealing is , and how it is wrought , page 125 II The privileges of it . A seale serveth for 1 Confirmation , page 131 2 Distinction , page 132 3 Appropriation , page 139 4 Estimation , page 141 5 Secrecy , page 144 6 Security , page 146 III Degrees of sealing . 1 The worke of faith , page 149 2 Sanctification , page 150. yet not without a new act of the Spirit , page 153. the reasons , page 155 3 Ioy , page 156. which hath its degrees also , page 158 , being from the spirit , page 159 Of the three witnesses on earth 160 , their order , page 164 Of the witnesse of the Spirit immediately from it selfe , which is the highest , and that which bringeth most joy , page 166 Of such joyes and raptures of the Spirit , and how they are knowne from illusions , page 169. as 1 By what goes before them : as 1 The word imbraced by faith , page 171 2 Deep humiliation , page 172 3 Selfe-denyall , page 174 4 Comfort & victory , page 175 5 Spirituall strength put forth in duty , page 176 2 By what accompanieth them : as , 1 Pryzing ordinances , page 177 2 Liberty & boldnesse with God , page 179 3 And for the most part Sathans malice , page 180 3 By what followeth them , 1 More humility , page 180 2 Increase of spirituall strength , page 181 3 A joyfull expectation of Christ , page 183 4 Other degrees of sealing from the divers degrees of revelation , page 185 Vnto the day of Redēption . § 3 Of the day of Redemption . 191 From the consideration of what formerly hath beene spoken , some generall conclusions are collected , page 202 I Concl. Wee may attaine to the knowledge that wee are in the state of grace , page 203 All that have faith , have not assurance , page 209 II Concl. Vpon knowledge of our state of grace for the present , we may be assured of our future full redemption , page 215 Why we pray for forgivenesse of sinnes notwithstanding , page 218 This assurance we have , page 221 that , first , God may be glorified , 222 , secondly , our soules comforted , page 223 III Concl. This assured knowledge is wrought by the Spirit , page 224 IIII Concl. The sealing of the Spirit unto salvation , should bee a prevailing argument not to grieve the Spirit , page 228 1 To those that are not as yet sealed , page 230 2 To those that are sealed either in a lower , page 233. or higher worke of sealing , page 236 , and that from 1 Ingenuity , page 237 2 Benefit received from the Spirit , page 239 3 A kinde of necessity , page 240 4 The nature of love , page 241 5 And other graces , as faith and hope , that worke by assimilation . page 242 The doctrine of assurance is no doctrine of liberty , page 243 But of deepe and sweet ingagement , page 244 Therefore we should preserve the worke . page 247 FINIS . Ephes . 4. 30. And grieve not the holy Spirit of God , whereby ye are ●ealed unto the day of redem●tion . WHether the words bee a Command ensuing from authority or , counsell , from wisedome , or a caveat from Gods care of our soules , it is not materiall : considering both Counsell and Caveats of the great God , have both force of a Command , with some mixture of the sweetnesse of love : the Apostle as his manner is , from the largenesse of his Spirit , riseth from a particular disswasive from corrupt communication , in the verse before , to this generall advise of not grieving Gods Spirit by sinne ; especially against conscience inlightened : and this disswasive from evill , is inforced from a dangerous effect of grieving the spirit of God ; and the danger of grieving ariseth from this , that it is the Spirit of God , and God himselfe whom we grieve , and a holy Spirit , holy in himselfe , and holy as the cause of all holinesse in us ; and hee that after he hath wrought holinesse in us , sealeth and confirmeth us in that act of grace , untill the day of our glorious redemption : so that the grounds of not grieving , are from the greatnesse and goodnesse of the person whom we grieve , and from the greatnesse and constancie of the benefits we have by him . To speake something of the person , the holy Spirit is called a Spirit , not onely by nature , as being a spirituall essence , but in regard of his person and office , he is both breathed from the Father and the Sonne , as proceeding from them both ; and by office , breatheth into all that God hath given Christ to redeeme , and him to sanctifie ; he is so the spirit of God in proceeding from God , as that he is God , which who so denieth , deny their own Baptisme ; being as well Baptized into the name of the Holy Ghost , as into the Father and the Sonne ; and no lesse a person , then God , is needfull to assure our soules of Gods love , and to change our nature , being in an opposite frame : who can reveale to us the minde of God , but the Spirit of God ? and herein we may see the joynt forwardnesse both of the Father and Son and holy Ghost ; when both Father and Sonne joyne in willingnesse to send so great a person to apply unto us , and to assure us of that great good the Father hath decreed , and the Son performed for us . That attribute the Spirit delights in , is that of holinesse , which our corrupt nature least delights in , and most opposeth : holinesse is the glory and crown of all other excellencie ; without which they are neither good in themselves , no● comfortable to us . It implies a freedome from all impuritie , and a perfect hatred of it ; an absolute perfection of all that is excellent . What is it then to grieve such an holy Spirit , before whom the heavens themselves are impure , and not onely the Divels tremble , but the Angels cover their faces ? what shall wee thinke then of them which doe not onely neglect , but despise , yea oppose this holinesse , and indure any thing else ? what is hated in the world with keene and perfect hatred ; but holynesse , without which yet , we shall never see God , nor enter into that pure place , into which , we all professe a desire to enter ? There was planted in man by nature , a desire of holinesse , and a desire of happinesse : the desire of happinesse is left still in us , but for holinesse which is the perfection of the image of God in us , is both lost , and the desire of it extinguished : and that men might the better drive it out of the world under a forme and shew of it ; they oppose the truth of it , and that with the greater successe , because under that great colour the Divell and his Vicar , carry all their divellish policies under a shew of holinesse . We see in Popery , every thing is holy with them , but that which should be holy , the truth of God , and the expression of it . The man of sinne himselfe must have no worse title , then his Holinesse : a shew of devised holinesse pleaseth mans anture well enough ; as being glorious for appearance , and usefull for ends . But the truth of it being crosse to the whole corrupt nature of man , will never be entertained , untill nature be new moulded by his holy Spirit in the use of holy meanes , sanctified by himselfe for that end : it is this that makes a man a Saint , and civill vertues to be graces , which rayseth things that are ( otherwise ) common , to an higher degree of excellency : this is that to a Christian which reason is to a man : it gives him a being , and a beauty different from all other : it makes every action we doe in obedience to God a service , and puts a religious respect upon all our actions , directing them to the highest end . Now that which the Apostle disswades from , is from grieving so holy a Spirit . These truths , are presupposed : First , that the holy Ghost is not in us personally as the second Person is in Christ man ; for then the holy Ghost , and we should make one person : nor is the holy Ghost in us essentially only : for so he is in all creatures : nor yet is in us onely by stirring up holy motions , but he is in us mystically , and as Temples dedicated to himselfe : Christs humane nature is the first temple , wherein the Spirit dwels ; and then we become temples by union with him . The difference betwixt his being in Christ & us , is , that the Spirit dwels in Christ in a fuller measure ; by reason that as a head he is to conveigh spirit into all his members . Secondly , the Spirit is in Christ intirely without any thing to oppose : the Spirit alwayes findes something in us , that is not his owne , but readie to crosse him . Thirdly , the Spirit is in us derivatively from Christ , as a fountaine we receive grace at second hand , answerable to grace in him . The holy Ghost was in Adam before his fall , immediately ; but now hee is in Christ , first , and then for Christ in us , as members of that bodie , whereof Christ is the head : & it is well for us that he dwels first in Christ , and then in us : for from this it is that his communion with us is inseparable , as it is from Christ himselfe , with whom the Spirit makes us one . The holy Spirit dwels in those that are Christs after another manner then in others in whom he is in , in some sort by common gifts ; but in his owne , he is in them as holy , and as making them holy , as the soule is in the whole body in regard of divers operations ; but in the head onely as it understandeth , and from thence ruleth the whole bodie : so the holy Ghost is in his , in regard of more noble operations , and his person is together with his working , though not personally ; and though the whole man be the temple of the holy Ghost , yet the soule especially , and in the soule the very Spirit of our minds , as most suteable to him being a Spirit . Whence the Apostle wishes the grace of Christ to be with our Spirits , the best of spirits delight most in the best of us , which is our spirits : in the Temple the further they went , all was more holy , till they came to the holy of holiest . So in a Christian the most inward part the spirit is , as it were the holie of holies , where incense is offered to God continually . What a mercy is this that he that hath the heaven of heavens to dwell in , will make a dungeon to be a temple ; a prison to be a paradise ; yea an hell to bee an heaven ? Next to the love of Christ in taking our nature , and dwelling in it ; we may wonder at the love of the holy Ghost , that will take up his residence in such defiled soules . The second thing presupposed , is that the holy Spirit being in us after hee hath prepared us for an house for himselfe to dwell in , and to take up his rest and delight in , he doth also become unto us a Counsellour in all our doubts , a Comforter in all distresses , a Solicitor to all dutie , a guide in the whole course of our life , untill we dwell with him for ever in heaven : unto which his dwelling here in us doth tend : he goeth before us as Christ did in the pillar of the cloud and fire before the Israelites into Canaan : being a defence by day , and a direction by night . When we sinne , what doe we else but grieve this guide ? The third ground is , that we , the best of us , are prone to grieve this holy Spirit : what use were there else of this caveat● we carrie too good a proofe of this in our owne hearts : we have that which is enmitie to the spirit within us , sinne ; and an adversarie to the spirit & us , Sathan : These joyning together , and having intelligence , and holding correspondencie , one with another , stirre us up to that which grieves this good Spirit . The fourth thing presupposed , is , that we may and ought by Christian care and circumspection , so to walke in an even and pleasing course , that we shall not grievously offend the spirit , or grieve our owne spirits . We may avoid many lashes and blowes , and many an heavy day which we may thanke our selves for , and God delighteth in the prosperity of his children , and would have us walk in the comforts of the holy Ghost , and is grieved when we grieve him : that then hee must grieve us to prevent worse griefe . The due and proper act of a Christian in this life is to please Christ , and to bee comfortable in himselfe , and so to be fitted for all services . These things premised , it is easie to conceive the equitie of the Apostles disswasive from grieving the holy spirit . For the better unfolding of which , we wil unfold these foure points . First , what it is to grieve the Spirit . Secondly , is wherein we specially grieve the Spirit . Thirdly , how we may know when wee have grieved the Spirit . Fourthly , what course we should take to prevent this griefe . For the first : The holy Ghost cannot properly be grieved in his own person , because griefe implyes a defect of happinesse in suffering that we wish removed . It implyes a defect in foresight , to prevent that which may grieve . It implyes passion , which is soon raised up , and soone laid downe : GOD is not subject to change ; it implyes some want of power to remove that which we feele to be a grievance : and therefore it is not beseeming the Majestie of the Spirit thus to bee grieved . Wee must there●ore conceive of it as befit●ing the Majestie of God , ●emoving in our thoughts ●ll imperfections . First then we are sayd to grieve God , when we doe that which is apt of it selfe to grieve : as we are said to destroy our weake brother , when wee do that which he taking offence at , is apt to misleade him , and so to destroy him . Secondly , we grieve the Spirit , when wee doe that whereupon the Spirit doth that which grieved persons doe ; that is , retireth and sheweth dislike , and returns griefe againe . Thirdly , though the passion of griefe be not in the holy Ghost , yet there is in his holy nature a pure displicence and hatred of sinne , with such a degree of abhomination as though it tend not to the destruction of the offender , yet to sharpe correction : so that griefe is eminently in the hatred of God in such a manner as becomes him . Fourthly , wee may conceive of the Spirit as hee is in himselfe in heaven , and as hee dwels and workes in us ; as wee may conceive of God the Father , as hidden in himselfe , and as revealed in his Son , and in his word ; and as we may conceive of Christ as the secōd persō , & as incarnate : so likewise of the holy Ghost as in himselfe , and as in us , God , in the person of his Sonne : and his Sonne as man , and as Minister of Circumcision , was grieved at the rebellion and destruction of his owne people . The holy Spirit , as in us grieveth with us , witnesseth with us , rejoyceth in us , and with us ; and the spirit in himselfe , and as he worketh in us hath the same name , as the gifts and graces , and the comforts of the Spirit are called the spirit ; even as the beames of the Sunne shining on the earth are called the Sunne : and when we let them in , or shut them out , wee are said to let in or shut out the Sunne . We may grieve the spirit , when we grieve him , as working grace , and offering comfort to us : the graces of the Spirit have the name of the Spirit whence they come , as the Spirit of love and wisdome . Again , our owne spirits , so farre as sanctified , are said to be the Spirit of God : So the Spirit of God , not in it self , but in Noah did strive with the old world ; and so we grieve the Spirit , when we grieve our owne or other mens spirits , so farre as they are sanctified by the Spirit . Now the spirit as in us worketh in us , according to the principles of mans nature , as understanding and free creatures , and preserveth the free manner of working proper to man ; and doth not alwaies put forth an absolute prerogative power , but dealeth with us by way of gentle and sweet motions and perswasions ; and leaveth it in our freedome to imbrace or refuse these inferiour workes of the Spirit : and our hearts tell us it is in our power to entertaine or reject the motions : which when we doe in our owne apprehension , we churlishly offend the spirit , as willing to draw us to better waies ; and wee cannot otherwaies judge of this , but as grieving . God in his dealing with men , puts his cause into our hāds , that by our prayers and otherwise , wee may helpe or hinder him against the mighty . And Christ puts himselfe into our hands in his Ministers , and in the poore ; counts himselfe regarded or neglected in them : so the holy Spirit puts as it were his delight and contentment in our power , and counts when we entertaine his motions of grace or comfort , we entertain him ; and when we refuse them , wee grieve him . And the holy Ghost will have us interpret our refusing of his motion , to be a refusing of him ; and not onely a refusing of him , but of the Son , and of the Father , whose spirit he is . Oh , if we did but consider how high the slighting of a gracious motion reaches , even to the slighting of God himselfe : it would move us to give more regard unto them . As we use these motions , so would wee use the Spirit himselfe , if he were in our ●ower . They are not only ●●e Ambassadors , but the ●oyal off-spring of the spirit 〈◊〉 us , and when we offer ●iolence to them , we kill as ●uch as in us lyeth , the roy●ll seed of the Spirit . Ob. It may be objected , when we doe any thing amisse , we intend not the grieving of the Spirit ? It is true , unlesse we were divels incarnate , we will not purposely and directly grieve the Spirit ; but when we sinne , we will the grieving of him in the Cause . No man hates his owne soule , or is in love with death , yet men will willingly doe that , which if they hated their own souls , and loved death , they could not doe worse . Why will you perish , you house of Israel ? saith God , they intended no such matter as perishing : Gods meaning is , why will you go on in such destructive courses , as will ēd in perishing ? if we could hate hell in the cause of it , and way to it , as we hate it in it selfe , we would never come there . For the second point , wherein wee especially grieve the Spirit : griefe ariseth either from antipathy and cōtrariety , or from disunion of things naturally joyned together . In greater persons especially , griefe ariseth from any indignity offered from neglect or disrespect , and most of all from unkindnesse after favour shewed . Thus the holy Ghost is grieved by us : what more contrary to holinesse , then sinne , which is the thing , and the onely thing that God abhominates , yea , in the divell himself ? But then adde to the contrarietie in sinne , the aggravations from unkindenesse ; and this makes it more sinfull . What greater indignity can wee offer to the holy Spirit , than to prefer base dust before his motions ? leading us to holinesse and happinesse ? what greater unkindnesse , yea , treachery to leave directions of a friend to follow the counsaile of an enemy ? such as when they know Gods will , yet will consent with flesh and bloud , like Balaam , who was swayed by his profit against a cleere discovery of Gods will. We cannot but make the Spirit of God in us in some sort ashamed to thinke of our folly ; in leaving the Fountaine , and digging Cisternes : in leaving a true guide , and following the Pirate : men are grieved especially , when they are disrespected in their place and office . It is the office of the Spirit to enlighten , to soften , to quicken , and to sanctifie ; when wee give content to Sathan , it puts the holy Ghost out of office . The office of the holy Ghost is likewise to bee a comforter : it cannot therefore but grieve the holy Spirit , when the consolations of the Almightie are either forgotten , or seeme nothing unto us in the perishnesse of our spirits ; when with Rachel wee will not bee comforted . Who in stead of wrastling with God by prayer , wrangle with him by cavelling objections : They take pleasure to move objections , instead of a holy submission to higher reasons that might raise them to comfort : and take Satans part against the holy Spirit , and their owne spirit : and against arguments that are ministred , by those that are more skilfull in the wayes of salvation , then themselves . How little beholding is the holy Spirit to such , who please themselves in a spirit of opposition ? and yet so sweet is this holy Spirit , that after long patience , hee overcomes many of these with his goodnesse : and makes them at length with shame , lay their hands upon their mouthes , and bee silent . Yet that is one reason they sticke so long in temptations , and are kept so long under the Spirit of bondage . Those likewise cannot but grieve the Comforter , that leave his comforts , and seeke for other Comforters : that thinke there is not comfort enough in Religion , but will bowe downe to the world , such as linger after the liberties of the flesh , after stolne waters ; as if God kept house not good enough for them . It is a great disparagement to preferre huskes before the provision of our fathers house , and to die ( like fish out of their proper element ) if wee want carnall comforts . But above all , they grieve the Spirit most , that have had deepest acquaintance with the Spirit ; and have received greatest favours from the Spirit . When the holy Ghost comes in love , and wee have given way to him to enlighten our understandings , and when in our affections , wee have tasted of the good things of God , that the promises are sweet , and the Gospell is good . When we have given such way to the Spirit , then to use him unkindly ; this grieves the Spirit . Where the holy ghost hath not only set up a light , but given a tast of heavenly things , and yet we upon false allurements will grow to a distast , it cannot but grieve the Spirit . And this makes the sinne against the holy Ghost so desperat , because there hath beene a strong conviction and illumination . Therfore of all sinnes , the sinnes of Professors of Religion , grieve the Spirit most ; and of all Professors those that have most means of knowledge : because their obligations are dee-per , and their ingagements greater . The deeper the affection hath entred , the greater the griefe must needs be in unloosing . The offence of friends , grieves more than the injuries of enemies . And therefore the sinnes that offend God most , are committed within the Church ; where is the greatest sinne of all , the sin against the holy Ghost committed , but within the Church ? and where there is the greatest light , and the greatest meanes . Sinnes against knowledg grieve most , especially , if there be a malicious opposing : for there can be nothing to excuse it . The malice of the will maketh the sinne of the deeper die , and it is contrarie to the spirit , as it is a Spirit of goodnes , & hence is it , that presūptuous sins so much grieve the spirit , for by such sins we abuse the sweetest Attribute of Gods Spirit , his Goodnesse , and be therefore evill because he is good , and turne his grace into wantonnesse , the sin of this age . Sins against knowledge are either such as are 1. Directly against knowledge , as when we will not understand what we should doe , because wee will not doe what we understand : such put out the candle , that they may sinne with the more freedome . This kind of ignorance doth not free from sinne , but increaseth it : some men will not heare the Word , nor reade good Bookes , lest their consciences should bee awaked : this affected ignorance increaseth the voluntarinesse . Againe , when we maintaine untruths for any advantage , knowing them to be untruths ; as many learned Papists cannot but doe . What a great indignity is it to the Spirit of GOD to sell the truth , which we should buy , yea with the losse of our lives : and to prefer the pleasing of a base man , or some gaine to our selves before a glorious beame of GOD ? Other sinnes if wee know them to be sinnes , are sins against knowledge , not so directly , but collaterally : yet this will bee the chiefe aggravation , when our consciences are once awaked , not so much that we have sinned , as that we have sinned against the light , when the will hath nothing to plead for it selfe , but it selfe ; it would , because it would , though it knew the contrary . Involuntarinesse , takes away something of the hainousnesse of sinne : when there is ignorance , perturbation , or passion , there is lesse sinne , and lesse grieving of the Spirit : but when there are none of these , but a man will sinne , because he will ; accounting it a kinde of soveraignty to have his will , this will prove the most miserable condition , for not to have the will regulated by him that is the chiefest good , is the greatest perversenesse , and will end in desperation . Qu. Why are voluntary sinnes so great , and so much grieve the Spirit of God ? Answ . When there is passion , there is some colour for sinne ; as profit , pleasure , feare to displease , &c. When there is ignorance , there is a want of that that might helpe the understanding ; but when there are none of these , and a man willingly sinnes , he is more directly carried against the command and will of God : there is nothing puts him on : yet hee accounts it so small a matter ; that hee will do it without any provocation , out of a slight esteeme of the good pleasure and will of God. As common ●wearers , can they plead ignorance ? they know the Commandement , God will not hold them guiltlesse , that take his name in vaine : can they plead perturbation ? They doe it oft in a bravery , when they are not urged : there is no ingagement in that sin of profit or pleasure , but a voluntary superfluity of pride . They would have you to know , that they are men that care not for God himselfe , let God and his Ministers take it as they will , though I have no pleasure or profit by it , yet I will have my liberty . The heart that hath been thus wicked , will hardly admit of comfort , when it stands in need of it . We are not said to be ill , because we know ill , but because we will and consent to ill ; it is the will that makes up the bargain , sin were not sinne else . God hath given us the custody of our owne soules , and as long as wee keepe the keyes faithfully , and betray not our soules to Sathan , so long we possesse , our owne soules , and our comfort : but when hee fuggests ; doe this , or speake this , and wee consent ; hee takes full and free possession of us , as much as in us lies ; and God in judgement saith Amen to it . God saith take him Sathan : since hee will not have my Spirit to rule him , it is fit he should have a worse . The more willingnesse , the more sinfulnesse , and the lesse defence ; and Gods justice cannot better be satisfied , than by punishing them most against their wils , who sinned most with their will. The clearer the light is , and the more advantages it hath , the more we sinne . In this respect it is , that sinnes against the second Table grieve more then sinnes against the first ; because here the conscience is more awaked . These be sins against a multiplied light , against the light of nature , light of the Word and Spirit : and such sinnes are contrary to humane society , they dissolve those bonds that nature , even by the common reliques it hath left , studies to maintaine . Though corrupt nature hath no good in it , for we deserved to be like divels ; yet God intending to have civill society , out of which he usually gathers his Church : preserveth in mans nature , an hatred of sinnes that overthrow society : such sins therefore being committed against more light , wound more : as in case of murther , notorious perjury , theft , &c. Therefore God oft gives up men , upon breach of the first Table , to breaches of the second , that so they may come to more griefe , and shame , as being the breakers of both Tables : Men never fall into the breach of the second Table , but upon breach of the first : No man despiseth mans Law , but he despiseth Gods law first ; No man breakes the law of nature , but he despiseth the God of nature Prophane Atheisticall persons that glory in the breach of the third Commandement by swearing ; GOD meets with them by giving them over to grosse abhominable sinnes of the second Table ; which vexeth them more ( though they should not ) than sins against the first Table , exposing them , besides inward griefe , to open shame ; then God opens Conscience to tell them , not onely that they are too blame for their grosse sinnes , but for the root of them ; Atheisme , prophanenesse , loosenesse , which are sinnes against the first Table . This is an aggravation of sinnes against knowledge , when our knowledge hath beene holpen and strengthened by education , by example of others running into our eyes , which is a more familiar ●eaching than that of Rule , ●nd strengthened also by observation and experience ●f our selves ; and the for●er strength we have had , ● against the sinne we now commit : and sweetnesse we have found in the resisting of it . None are worse than ●hose that have been good , and are naught , and might be good , and will be naught . When there is more deliberation and fore-knowledge of the dangerous issue , and this also joyned with the warning of others . As Reuben said unto the rest of his brethren , Spake I not vnto you , & c ? So may Gods Spirit , and conscience , say to men , Did not I acquaint you with the danger of sin ? You are now in misery , and terrours of conscience , but did you not sleight former admonitions , and helps , and meanes ? Conscience is an inferior light of the Spirit : to do things against conscience , is to do them against the Spirit . God spake to me , and I heeded him not , how doth God speake ? When conscience speakes , and saith this is good , this is bad : then God speakes , conscience hath somewhat divine in it : it is a petty god , it speakes from God ; especially when the Spirit joynes with conscience , then God speakes indeed , then there is light upon light . Vpon divers respects some sin may grieve more or lesse than another . As the ●oly Ghost is a Spirit , so ●pirituall sinnes grieve most ; ●s pride , envy ; imprinting ●pon the soule as it were , a ●haracter of the contrary ill ●●irit . Carnell sinnes , whereby the soule is drowned in ●elight of the body , may ●●ore grieve the spirit in a●other respect ; as defiling ●●is Temple , and as taking away so much of the soule ; ●ove and delight , carry the soule with them , and the more deeply such sinnes enter into the creature , besides the defilement , the lesse strength it hath to spirituall duties : grace is sca●ed in the powers of nature , now carnall sinnes disable nature● and so sets us in a greate● distance from grace , as taking away the heart , Hos . 4. Hereupon the Apostle sets being filled with wine , contrary to being filled with the Spirit . And hence it is the Apostle forbids , in the former words , uncleane communication : the holy Spirit is a Spirit of truth , hates hypocrites ; being painted sepulchers ; but as a spirit● of purity , hates foule ●ivers , and foule-mouth'd speakers , as open sepulchers . They cannot therefore but much grieve the spirit , that feed corrupt lusts , and studie to give contentment , and pay tribute , to the flesh ; to which they owe no ●ervice and are no debters : ●nd by sowing to the flesh from which we can reape nothing but corruption . When our thoughts are exercised to content the out●ard man , to contrive for ●●e things of the world one●● ; this is to pay tribute of ●●e strength and vigor of our affections to the utter enemy of Gods Spirit , and our owne soules : when our thoughts runne deeply into ●arthly things , we become ●ne with them . Who will thinke himselfe well entertained into an house , when there shall be entertainement given to his greatest enemy with him ? ●nd shall see more regard had , and better countenance shewed to his enemy , than to him ? when the motions of corrupt nature are mor● regarded , then the motions of the Spirit . The wisedome of the Spirit which is from above , is first pure , and maketh us so , and rayseth the soule upward to things above . Christians indeed , have their failings ; but if a true Christian examine himselfe , his heart will say , that every day he intends the glory of God , and the good of the state he lives in : he hath a larger heart than a base worldling , that keeps within the sphere of himselfe ; spending all his thoughts there , and consults onely with flesh and bloud , with profit and pleasure , to heare what they say . Such basenesse cannot but grieve the Spirit , as cōtrary to our hopes , and heavenly calling , which are glorious . It is a dangerous grieving of the Spirit , when instead of drawing our selves to the spirit , we will labour to ●raw the spirit to us , and ●●udy the Scriptures , to countenance us in some corrupt course ; and labour to make God of our mind , that wee may go on with the greater libertie . When men get to themselves teachers after their owne lusts , as many do ( especially if they be in place ) Ahab shall not want his 400 false Prophets . When men cut the rule and standard to fit themselves , and not fit themselves to it . You have some that are resolved what to do , and yet will bee asking counsell , and if they have an answer to their minds , then they rest ; if not , then their answer is : This is your judgment , but others are of a contrary opinion : and thus they labour to make the Spirit of God in his Ministers to serve their turne , so did the Iewes in Ieremies time . Some will father those sinfull affections that arise from the flesh , and are strengthened by Sathan , upon the holy Spirit , counting wrath that is kindled from hell to be fire of holy zeale comming from heaven . Thus the enemies of Religion thinke they doe God service in their massacres ; such are those that wickedly oppose the wayes of God , and yet are ready to say , Glory be to the Lord ; such men study holinesse in the shew , that they may overthrow it in the power ; and will countenance an ill course , by Religion . Such also are faulty who lay the blame of an uncomfortable life upon Religion , when men are therefore uncomfortable , because they are not religious enough . The wayes of wisedome are the wayes of pleasure . In these times , being the second spring of the Gospell , we must take heed of sinnes against the Gospell . Benefits , the greater they are , being neglected , or abused , bring the greater judgement . The office of the holy Spirit is , by the Ministery , to lay open the riches of Christ , and the glory of Gods grace in him : by neglecting so great salvation , and by thinking this favour of God to be a common favour ; we sinne against , both Father , Sonne , and holy Ghost , and in that they desire most to be glorified . Such therefore as say to the clouds , Drop not , and to the winds , blow not ; and to the Prophets , prophesie not ; that study to keepe out the light and sin against it , as discovering them , and awakening them , and hindering them from taking that solace in carnall courses of the world : as pe●ing the eyes of others to know them further than they would be known , and so to lose that respect they would have in the hearts of men . This cannot but grieve ●he Spirit of God ; and move ●im to take away that truth ●hat we are so far from ●hinking a blessing , that we 〈◊〉 weary of it , and fret against it . The office of the Spirit is to set out Christ , and the favour , and mercy of God in Christ : when we slight Christ in the Gospell , the ordinance , & organ of working good in us , the holy Ghost is slighted , and grieved . Bad is our condition by nature , and what a deale of misery doe we adde to this bad condition ? Are we not all the children of wrath ? And have we not since we were borne added sinne unto sinne ? Do we not grow in sinne as we do in yeares ? Is not God just ? and hell terrible ? Now God out of infinite mercy having proviced a way to free us from the danger of sinne ; and not onely so , but to advance us to life everlasting ; and that we should not be ignorant of that he hath done for us , he hath set up an ordinance wherin the holy Ghost discovers his love . When we sleight this , and account it but an ordinary favour , nay , rather a burthen , and thinke 〈…〉 divine my●●●● 〈…〉 may be 〈…〉 is too 〈…〉 what 〈…〉 needs all this adoe ? This grieves the Spirit , whose office is to lay open the unsearchable riches of Christ , the infinite and glorious mercy , and goodnesse of God in Christ , wherein God hath set himselfe , in all his attributes , to triumph , and be glorified . We grieve all the sacred Trinity : God the Father is grieved , to see his mercy slighted : God the Sonne , to see his bloud accounted common ; and God the holy Ghost , whose office it is to discover these things . This is the common sinne of the times , and kingdome , which threatneth judgement more than any thing else . When the Gospell , the blessed truth of salvation is published , The axe is layd to the root of the tree , the instrument of de●●ruction : if men slight the mercies of God , entertaine not Christ , walke not worthy of the Gospell , they shall feele the stroke of his sharpe anger . The bloud-red horse followeth the white horse , Revel . 6. 4. The white horse is , the publishing of the Gospell : when God sets himselfe to glorifie himselfe , in mercy , in the greatest benefits , and we account them nothing , or but common favours , God removes the Candlesticke ; the red horse of bloud , and destruction , followes . And indeed what man will endure his greatest favours and kindnesses to be sleighted ? Now a degree in grieving the Spirit this way , is , when men will not be thorowly convinced of their owne sinfull condition , and of the infinite love and mercy of God in Christ , in the pardoning of them . If God by his Spirit in the Ministery , or in a particular reproofe come to men , and discover their naturall condition , and tell them they are worse than they take themselves to be : they will oppose it , and study revenge , as Saint Paul saith , Am I become your enemie , because I tell you the truth ? this must needs grieve the Spirit . Againe , the holy Spirit is grieved , when ye have a corrupt judgement of things , not weighing them in the right ballance , nor value them according to their worth . When wee esteeme any knowledge rather than divine knowledge , any truths but truths that concerne Christ , when men look upon grace as contemptible , and prefer other things above it , make a tush at holinesse , give us ( say they ) gifts and parts . Alas , what are all gifts and parts without a gracious heart ? Have not the divels greater parts than any man ? Are t●ey not called Daemones , from the largenesse of their understanding ? If parts and gifts were best , the divels were better than wee . What an indignity is this to the holy Spirit , to thinke it better to be accounted witty , and politicke , then to be holy , and gracious ? Again , those sins wherein there is plotting , and contriving , exceedingly grieve the Spirit : because they are done in cold bloud . David deeply wounded his conscience , & grieved the Spirit , in plotting the death of Vriah , which was the diminution of the credit of David : that the Scripture saith , he was good in all things , except in the matter of Vriah : why ? because therein he grieved the Spirit most , in plotting , and contriving the cruell murther of so good a man. How can they thinke they have the Spirit of God , that plot , and undermine mens estates , to have their wils in unjust courses ; or if they have the spirit , can this be without grieving it ; for the Spirit will perpetually suggest the contrary . Againe , we grieve the holy Spirit , when we commit such sinnes , as we might avoid , such sinnes as we have some helps against , and least provocation unto . It is a generall rule , Quanto major facilitas , &c. The more the facility of not sinning , the greater the sinne . Therefore when we are tempted to sin , consider what conscience saith : I have been an hearer of the word , what hath the Spirit of God revealed and discovered unto me ? He hath shewed that this is a sinne : whom do I grieve , by the commission of it ? The Spirit of God , and wound my owne conscience : and then consider , will that , that I sinne for , countervaile this ? Doe I not buy my sin too deare ? Sinnes are dearly bought , with the grieving of the Spirit of God : therefore wisely thinke before hand what sinne will cost . Men grieve the Spirit , by cavilling against the truth . The heathen mā could say , It is an ill custome to be cavilling against Religion , whether in good earnest , or in jest : yet wee have a sect , a generation of men , that are of all religions , of no religion , men of a contradictory spirit , that alwayes take the opposite part ; that cavill at the truth to shew their parts : this is too ordinary among the wits of the world . This grieves the holy Spirit also , when men take the office of the Spirit from him , that is , when we will doe things in our owne strength , and by our owne light , as if we were gods to our selves . Man naturally aff●cts a kinde of divinity ( it was the fault of Adam ) and ●ill God drive him out of himselfe by his Spirit , and by afflictions , he sets much by his owne parts , and wit , and thereupon neglects prayer , and dependance on God , as if the Spirit had nothing to doe with his regiment . When men set upon actions in the strength of naturall parts , perhaps they may goe on in their course as civill men , but never as Christians , to have comfort of their actions , because they will be guides , and gods to themselves . If a man belong to God , God will crosse him in such wayes , wherein he refuseth to honour God , and to give him his due place : he shall miscarry , when , perhaps , other men shall have successe , though it be to harden them to destruction . This is a subtle way , by which Sathan abuseth men . The life of a Christian is dependant on an higher principle than himselfe , to rule and guide him . Another way whereby we commonly grieve the Spirit of God is , when the minde is troubled with a multitude of busines ; when the soule is like a mill , where one cannot heare another : the noise is such as takes away all entercourse : It diminisheth of our respect to the holy Spirit , when wee give way to a multitude of businesse : for multitude of businesse , begets multitudes of pasfions and distractions ; that when Gods Spirit dictates the best things , that tend to our comfort , and peace , we have no time to heed what the Spirit adviseth . Therefore we should so moderate our occasions , and affaires , that we may be alwaies ready for good suggestions . If a man will be lost , let him lose himselfe in Christ , and in the things of heaven : for if we be drowned in the world , it will breed discomfort . Lastly , omission , or slight performance of duties , grieve the Spirit : the Spirit as he comes from the Father , and the Sonne , from God , so he is great in himselfe being God ; Offer this to thy King , saith Malachy , when hee saw them come negligently and carelesly to the worship of God ; when people heare drowsily , and receive the Sacrament unpreparedly : this grieves the Spirit , because it comes from irreverence and disrespect . And the reason why so many are dead hearted , is because they make no conscience of omissions , of drowsinesse , of negligent cold performances . Such Christians what doe they differ from carnall men in duties , for they will heare , pray , receive Sacraments . He is the best Christian that is the most reverend Christian , the most carefull Christian , most jealous over his owne heart . Vsually those are the richest in grace . Even amongst good men , those that are most carefull , and watchfull over themselves : they goe away inriched with the greatest blessing . Therefore let us heare , and so heare , let us receive , and receive Thus , So let us eate of this bread , &c. The Scripture fixeth a reverend respect before duty , sutable to the Majestie of the great God , whose businesse we are about . Besides grieving Gods Spirit in our selves , there is an heavy guilt lyes upon us for grieving the Spirit in others , which is done many wayes . First , by neglecting the grace of God in them , or despising them for some infirmities , which love should cover . Contempt is a thing which the nature of man is more impatient of , then of any injury ; those that are given this way to wrong others , are punished with the common hatred of all . We likewise grieve the spirit of others , by sharpe censures : and the greater our authority is , the deeper is the griefe , a censure inflicteth : many weake spirits cannot enjoy quiet , while they are exercised with such sharpenesse . They thinke themselves excommunicated out of the hearts of those , in whose good liking they desire to dwell . Againe , those that are above others , grieve the spirits of those under them by unjust commands : as when Masters presse their Servants to that which their conscience cannot digest , and so make them sinne , and offer violence to that tender part . Againe , we grieve the Spirit of others when those that are inferiour , shew themselves untractable to those above them in magistracie or ministerie . When they make them spend their strength in vaine : thus the Spirit of God in Noah strove with the old world : our duty is therefore , to walke wisely in regard of others : and if it bee a dutie to please men in all things lawfull in the way of humanity , much more ought we to please Christians in those things wherein wee doe not displease God ; as being joyned in communion with them in the same spirit . Yet here we must remember that it is one thing to crosse the humour , and offend the pride of another ; and another to grieve the Spirit in him : no cures can bee wrought without griefe in that kinde , and if we grieve not their spirits , when such humours prevaile in them , we shall grieve our owne for neglect of duty . And in the last place this causeth another griefe , when those that are good watch not over their waies : the Spirit is grieved for the reproches of religion that come from the wicked : for what say they ? doth religion and the Spirit teach you this ? thus Christians make the name of God to be ill spoken of ; and this grieves the Spirit , and will grieve them if they belong to God. Oh wretch that I am , that I should open the mouthes of others and grieve the spirit of God , not only in my selfe , but in others , because he is grieved by mee ! Scandalous courses : either by unreasonable use of our liberty ; without respect to the weakenesse of others ; or by actions that are in themselves evill , or of ill report ; by such actions wee grieve the spirits of others . An ill example alwaies either grieveth or infecteth . The spirit of Lot was grieved for the uncleane conversation of the Sodomites , which no question hastened their ruine . How shall we know when we grieve the Spirit ? wee may know that by the sins before mentioned , as the cause of griefe . Againe , the Spirit will bring report of its owne griefe : wee may know we have offended a friend when he leaves our company ; so we may know we have discontented the Spirit by spirituall desertions , both in respect of assistance in the performance of duties , & resisting temptations , and bearing afflictions ; as also in respect of comfort , as when we finde a strangenesse and dulnesse of disposition ; unlesse it be from some naturall distemper of body , we may feare all is not well . When we finde a pronenesse to divert to other comforts , and to hold correspondency with carnall persons : and delight not as formerly in the communion of Saints , but finde an indifferency for any acquaintance . When we drive hardly , and our wheeles fall off ; when conscience will not let us omit good duties , and yet we want the oyle of the Spirit to make us strong and nimble in the performance of them : whereupon they come not off with that acceptance to God or our owne spirits . These indispositions shew we have not used the Spirit well , whom otherwise we should finde a Spirit of strength , a Spirit of comfort , a quickening Spirit . The issues of grieving the Spirit , will prove very dangerous : for the Spirit may justly leave us to our owne spirits and deceitfull hearts ; which as they are arch-Flatterers , so will prove arch-Traitors to us , and so let in a worse guest into our soules . The ill Spirit is alwayes ready , presently to take possession ; who by joyning with the streame of our corruptions , may please us for a time , but will destroy us for ever . When we grieve the good Spirit of God , and cause him to leave us ; our soule is left as a hell : for what is hell but the absence of God , in his favour and mercy ? Againe , we cannot grieve the Spirit of God in doing any thing against it , but it will grieve vs againe , and being a spirit , may sill our spirits with that griefe that may make our conditions a kinde of hell upon earth . Few reprobates feele those terrours here , that the godly oft doe by their bold adventures : for besides the terrours of the naturall conscience , they have the Spirit to set them on ; and that spirit , that had so well deserved of them before : which cannot but increase the horrour and shame . In hell it selfe , this will be the bitterest torment , to thinke of refusing mercy , mercy pressed , and offered with all love . A carelesse spirit oft proves a wounded spirit , and that , who can beare ? untill hee that woundeth , healeth againe by giving grace to afflict our selves , and wait his good time to take pitty of us : that which wee say of conscience , is true ; it is our best friend , and our worst enemy . If a mans conscience bee his friend , it will make all friendly to him : it will make God his friend , affliction his friend , nothing can sit at the heart to grieve him . But if a mans conscience turne his enemy , there need no other enemies be sought out , he hath enow in his owne heart , his owne tormenting conscience tearing it selfe . This may be as truely said of the Spirit of God , who is above Conscience : if wee make him not our best friend , we are sure to have him our worst enemy , that sets all other enemies upon us . Displeasure is as the person is : it is a fearefull thing to fall into the hands of the living God , who knowes the power of his wrath ? it is a powerfull wrath , no creature hath power over the Spirit immediately , but this Spirit of spirits , who can fill the soule , the whole soule , and every corner of it , being adaequate to the soule , as large as the soule , and larger , he can fill it with wrath , that shall burne to hell , and who shall take off the wrath of God , when the Spirit of God sets it on once ? Qu. Whence is it that we grieve the Spirit ? Answ . Because there is a cursed principle in us , alwaies active , which is not perfectly subdued in this life . Death is the accomplishment of mortification : but while we are here , this corruption in us will alway be working . The flesh lusteth against the Spirit : the flesh is an active busie thing , it bestirs it self : now when cōtraries are so neare , as the flesh and Spirit , in the same soule : they must needs thwart and grieve one another continually . It may be demanded how farre forth a childe of God may grieve the Spirit , and yet remaine the childe of God ? In Answer to this , know , that we must not judge of sinne by the matter in which , but by the Spirit , from which sinne is committed . There is no sinne so grosse , but the Saints of God may fall into it , but yet the childe of God is h●ndered by a contrary law of the Spirit , from yeelding full consent before , or taking full delight in a sinne , or allowing or persisting after . And though in regard of ingratitude , the sinne of a godly man admits of a greater aggravation , than the sinne of others : yet setting that aside , the sinne it selfe of a godly man is lesse , for his temptations be stronger , and Sathans malice more eager against him , and his resistance of sinne greater ; all which doth abate the hainousnesse of the guilt . The more resistance from within , argues a stronger party from within , in the godly , the force of sinne is broken from within : take a godly man at the worst , there is some worke of the Spirit in him , that in some measure is answerable to the counsels and motions of the Spirit without him : the holy Spirit hath some hold in him , by which he doth recover him . A wicked man proceeds from grieving to quenching , and from quenching to resisting . The Spirit hath no party , no side in him , and therefore when the Spirit is gone , farewell he glad they are , that then they can follow their pleasures and sinnes without checke . Sometimes God leades his children to heaven through some foule way , by which he lets them see what need they have of washing by the bloud and Spirit of Christ ; which otherwise perhaps they would not so much value , when they grieve the Spirit , and the Spirit thereupon grieves them , and that griefe proves medicinall ; the griefe which sinne breeds , consumes the sinne that bred it . We are in covenant with so wise and powerfull a God , that over-rules even sinne it selfe , to serve his purpose in bringing his to heaven . They have that in them whereby they hate the sinne they doe , and love the goodnesse they doe not : whereas others hate the good in some respects they doe , and love the ill which they dare not commit . Howsoever they are drawn into sinne , yet they will never breake their conjugall bond betwixt Christ and their soules , so farre as that sinne should raigne in them as a commanding Lord : they will not forsake their oath of allegeance to serve willingly a contrary King. They may presume sometimes upon Christ , thinking they have a Balme ready to cure the wound againe , ( as some to shew the vertue of their oyles , doe make wounds in themselves ) the deceitfulnesse of sinne seducing them : but God ever chastiseth this boldnesse , and taketh such a course with them , that it ends in taking the greater shame to themselves ; and by so much , as they have beene more presumptuous . The losse of comfort , and the sence of sorrow they feele , makes them say from experience : that there is nothing gotten by sinne , and that it proves bitternesse in the end . Againe , though they are not kept from sinnes ( in some sence ) presumptuous , yet they are alwaies kept from that great offence . Though they may commit a sin against the holy Ghost , yet they can never commit the sinne against the holy Spirit , because this is a sinne of malice after strong conviction : expressed in words dipt in malice by a tongue set on fire by hell , and in actions comming from an opposite spirit , and tending to opposition , and to bitter persecution , if their malice bee not greater then their power . And it ends alwaies in impenitencie , by reason they despise that grace , and cast away that potion whereby they should recover : their pride will not stoope to Gods way . Thirdly , after such fearfull relapses , darkenesse in the understanding , and rebellion in the will increaseth , sinne growes stronger , and they weaker & weaker to resist . Fourthly , Sathan being once cast out by some degree of illumination and reformation , brings seven divels after , worse than himselfe : when they see their former courses stand not with their lusts and hopes , they take a contrary course , and so fall to bitternesse in the end . There is a double miscarriage about this sinne : some are too head-long in their censures of others , whereas the greater the sin is , the greater caution should bee in fastening it upon any , especially whose spirits we are not thorowly acquainted withall ; considering so many things must meet in this sinne . The second miscarriage is , in an ungrounded censure of our selves : there be three things that feare frees us from the danger of . First , feare lest the time of our conversion be past , because we have so often grieved the Spirit : whereas if their time were past , they would be given up to a carelesse security . A second is feare of some judgement 〈◊〉 which God stirres up in the heart to 〈…〉 we feare , because feare stirs up care , and care stirres up diligence to avoid what we feare : a third is feare , lest we have committed the sinne against the holy Ghost , which shewes we have not committed that sinne ; it is never committed but without feare , and with delight . In these cases we need feare them least , that feare themselves most . The fourth point is , what course wee should take to prevent this grieving of the Spirit ? Let us give up the government of our soules to the Spirit of God ; it is for our safety so to doe , as being wiser then our selves , who are unable to direct our owne way : it is our libertie to bee under a wisedome and goodnesse larger then our owne . Let the Spirit thinke in us , desire in us , pray in us , live in us , doe all in us : labour ever to be in such a frame as we may be fit for the Spirit to worke upon ; as Nazianzen saith of himselfe , Lord I am an instrument for thee to touch . A musicall instrument though in tune soundeth nothing , unlesse it be touched ; let us lay our selves open to the Spirits touch . Thus Saint Paul liued not , but Christ lived in him : this requires a great deale of selfe-deniall , to put our selves thus upon the guidance of the Spirit : but if we knew what enemies wee are to our selves , it would be no such hard matter . Secondly , study to walke perfectly in obeying the Spirit in all things , which requires much circumspection in knowing and regarding our wayes : and then we shall finde the Spirit ready to close with us , and tell us , This is the way , walke in it : and upon obedience wee shall finde the Spirit incouraging us by a secret intimation , that this or that is well done . Thus Paul was said to be bound in Spirit , the Spirit so put him on , that he could not withstand the motions untill the execution of it . We must take especiall heed of slighting any motion , as being the Spirits messenger : they are Gods Ambassadour 〈…〉 for God into our hearts , therefore give them entertainement . Many men rather then they will be troubled with holy motions , stifle them in the birth , as harlots , that to avoid the paine of childe-birth , kill their fruit in the wombe : let us take heed of murthering these births of the Spirit . But seeing Sathan will oft interrupt good motions by good motions , that he may hinder both : How shall we know from whence the motions come ? When two good motions arise , seeming divers , the Spirit of God carries strong to one , ( and that is from God ) more then to the other . Good motions are either raised up in us , or sent unto us , by the Spirit , both these if they bee raised by the Spirit , will carry us to God : they will rise as high as the Spring is whence they come : what ariseth from our selves , endeth in our selves . Those motions that the Spirit stirs up from within , come from sanctified judgement and estimation of what they are moved to , other motions , are hasty , and gone before they have their errand : holy motions are constant , ( as strengthened from constant grace within ) till they see the issue of what they are moved to : other motions are like lightening , and sudden flashes , that leave the soule more darke and amazed then before . Holy motions are answerable to the duties of our calling : other motions oft leade us out of the compasse of our calling . The Spirit moveth in the godly , first by a dwelling in them , and working in them gracious abilities , and then drawes forth those abilities to good actions . But the Spirit dwelleth not in others , nor produceth any sanctified abilities in them , but onely moveth them sometimes to good actions , without changing of them . The holy Spirits motions are seasonable : other motions oft presse upon us , to disturbe an holy duty . The breath of the Spirit in us is suteable to the Spirits breathing in the Scriptures : the same Spirit doth not breath contrary motions . Motions of the Spirit when they come in favour , carry their owne evidence with thē , as light doth . The motions of the Spirit are sweet and milde , and leade us gently on ; they are not ordinarily violent raptures . Removing the soule from it self , but leave in the soule a judgement of them , and of other things . Againe , the Spirit moveth us so to duties of Religion , as agree with civill honesty , and charity to our neighbours . Those therefore know not what spirit they are of , who under a pretence of zeale , will be uncivill , and cruell , shewing they are not led by that spirit that appeared in the shape of a dove . Both Tables in this are one , that they come from one spirit : and the second is like the first , and require love . And because all graces and duties come from the same spirit , therefore one duty never crosses another ; but the wisedome of the Spirit moves to all holy duties in their severall and suteable places . Motions for the matter good , yet may be carnall , in regard of selfe-confidence from whence they come . That which Peter resolved upon was good , but confidence in himselfe marred it : those motions which the Spirit stirres up , are carryed along in relying upon assisting grace . So much for that question . Againe , if we would not grieve the Spirit , let us take heed of being wanting to the Spirits direction . The flesh here will make a froward objection , We can doe no more then we can ? Answ . The Spirit is alwayes before hand with us , preventing us with some knowledge , and some ability , which if we joyne with the spirit in putting forth , the spirit is ready to concurre with us , and leade us further . And our conscience will tell us so much , that if we doe otherwise ; it is not for want of present assistance , or privitie , that the Spirit will deny us strength if we put our selves upon it : our own hearts , though deceitfull , will tell us , that we doe what we doe out of willingnesse ; preferring some seeming good before the motion of the Spirit . Herein wee carry in our conscience , that which will quit God , and condemne our selves . There is not the worst man , whose heart runnes away from God , but God followes him a great while with sweet motions , though such be the invincible stubbornesse of the heart , that it will not yeeld : this will take away all excuse , as Saint Austin argues well . If I had knowne ( saith a wicked man ) I would not have done thus : saith hee , the pride of thy heart suggests that , hadst thou not motions and admonitions that told thee the danger of it ? if the Spirit even in the worst actions , concurre so farre as they are actions and motions ; may we not thinke that he is much more ready to concurre with holy motions , stir'd up first by himselfe ? if the Spirit be willing to concurre in naturall actions , much more in spirituall , whereunto it selfe is the first mover ; the Spirit leaves not us , till wee leave the Spirit . When the Spirit suggests good motions , turne them presently into holy resolutions . Is this my duty , and that which tends to my comfort ? certainely I will doe it . Let not these motions dye in us . How many holy motions are kindled in hearing the Word , and receiving the Sacraments , &c. which dye as soone as they are kindled , for want of resolution ? therefore let us not give over till these motions be turned into purposes ; and those good purposes ripened to holy actions , that they be not nipped in the blossome , but may bring forth perfect fruit . Let us labour to improve these talents , to the end for which they are sent : are they motions of comfort ? let us use them for comfort : are they motions tending to duty ? let us make conscience to doe our duty : let not our despairing hearts crosse the Spirit in his comforts , nor stand out stubbornely as enemies against our duty , for that is to crosse God , and to nip his motions in the bud . Let the Spirit have full scope both in the ordinances and in the motions stirred up by the ordinances , this is the way to make the ordinances and the times glorious ; but the liberties of the Gospell are contrary to the liberties of the flesh : it turneth all things upside downe , and men out of themselves . Hence is it that there is nothing so much opposed by the spirit of the world , as the purity and power of the Gospel , which is a sufficient prejudice of an ill condition that all such men are in . But there is another spirit in gracious men , they are the children of light , and love it . If wee would not grieve the Spirit , we must be willing to bring our selves under all advantages of the Spirits working : as conversing with those that are spirituall , and especially attending on those ordinances wherein the Spirit breatheth : wherein we may meet the Spirit . The walkes of Gods Spirit are , in the meanes of salvation , hearing the Word preached , and holy communion one with another : the Word & Spirit go together , therefore if we will have the comforts of the Spirit , we must attend upon the Word . Men grieve the Spirit by neglecting the Word , and holy conference , &c. It is with the Word and Spirit , as with the veynes and arteries : the veynes have arteries , that as the veyns carry the bloud , the arteries carry the spirits to quicken the bloud . The Word is dead without the Spirit , and therefore attend on the Word ; and then wait on the Spirit to quicken the Word ; that both Word and Spirit may guide us to life everlasting . Motions of this kinde come from the Spirit : as it is said of old Simeon , that he came by the motion of the Spirit into the Temple . Iohn was in the Spirit on the Lords day : our Manna fals most then , Christs Spirit and Word dwell together in the heart : therefore the Apostle useth the dwelling of Christ in us , and the Word , indefinitely . Faith wrought by the Word , layes hold upon Christ , and brings him into the soule , and keepes him there . It is a blessed thing , when the Spi●it in the ordinance , and the Spirit in our hearts meet together : this is the way to feed and cherish the Spirit in us , and to put oyle as it were into the Lampe ; because the Spirit as it is in us , is thus nourished , even as the fire , though in its own element , feedeth upon nothing , yet with us here below , it is maintained with fuell , otherwise dyeth and goeth out . Take heed of slighting any helpe of faith , that God affords us , as wicked Achaz : GOD offered him for the strengthening of his faith , a signe from heaven , or from earth , or any other creature : oh no , he would not tempt God : hee seemed a pious man , hee would not tempt God ; but what saith the Prophet ? Is it little for you to despise mee , but you will grieve God ? insinuating , that when we despise those helpes God hath given , we grieve the Spirit of God. Those that neglect the Word and Sacrament , what doe they despise , a poore Minister ? and neglect bread and wine ? no , they despise God himselfe , who knowes better then our selves what need wee have of these helpes . Againe , when we finde the Spirit , not assisting and comforting as in former 〈◊〉 it is fit to search the cause , which we shall finde ; some slighting of holy motions , or the meanes of breeding of them , or yeelding to some corruption which we are more especially addicted unto , or some sinne unrepented of , which we take no notice of . It is good therefore to search our soules to the bottome : there may be some hidden corruption lying in the soule , which may undermine our grace & comfort : there may be a privy thiefe that robs us of all . And besides beloved and secret sinnes : it is good to bethinke our selves of old sinnes , which perhaps hitherto wee have but outwardly thought of : and God is willing by some deadnesse and trouble of spirit , to minde us of renewing of sorrow for them : for want of strict accounting with our selves , God cals us to these arrerages and backe reckonings as we see in Iosephs Brethren . If we finde not that sweetnesse of communion with the Spirit , that formerly we enjoyed , bethink our selves when and wherein we lost it , that we may meet the Spirit againe in these waies wherein we found him before we lost him , and take heed of those courses , in the entrance of which we found the Spirit leaving us . Againe , take heed of little sinnes , which we count lesser sinnes perhaps than God doth . We weigh sinne in our owne ballance , and not in his , whereas no sinne is to be accounted little : for if it were once set upon the conscience , and the wrath opened due unto it ; It would take all comfort from us . And therefore we must judge of sinne , as the Spirit doth if we would not grieve the Spirit ; as the communion of the Spirit , is of all the sweetest , so the preserving of it , requires most exact watchfulnesse , and through understanding of our selves . Take heed of the beginning of sin , when any lust ariseth , pray it downe presently , say nay to it , let it have no consent , be presently humbled , otherwise we are indangered by yeelding to grieve , by grieving to resist , by resisting to quench , by quenching , maliciously to oppose the Spirit : sin hath no bounds , but those which the Spirit puts , whom therfore we should not grieve . And let us look to the head and spring of sinnes , whereby we grieve the Spirit of God , not to the sinne so much , as to the root . Wee are angry with our selves for being passionate , but what is the cause of passion ? It comes from pride . Ionas was a passionate man , in that measure that he was passionate , he was proud : he was loth to be shamed when he had said , Niniveh shall bee destroyed , he thought upon the sparing of them , he should be discredited ; and he preferred his credit before the destruction of a populous Citie . So there is much depraving , and detraction in the world , and therupon brawles , and breaches . What is the cause ? a spirit of envy , and oft times a spirit of pride . So men runne into the danger of others , by wronging them , what is the cause ? worldlinesse , base earthly-mindednesse . Men thinke not of the root of sinne , but dwell upon the act done , we should be led from the remote streames , to the Spring , and sourse of all , and bewayle that especially . This care will be helped by spirituall wisedome , whereby we may discerne both wherein we have grieved the Spirit , and wherein for the time to come we may . We cannot maintaine friendship in perfect and sweet termes with any , whose disposition we know not , what will please or displease them ; therefore we should study the nature and delight of the Spirit , and wherein we are prone both to forget our selves and the Spirit . We esteeme not much the friendship of those who are so much friends to themselves , as they passe not much whether friends be contented or discontented . The Spirit dwels most largely in that heart that hath emptied it selfe of it selfe : the Israelites felt not the sweetnesse of Manna , till they had spent their flesh pots and other provision of Egypt . The nature of Gods Spirit is holy ; as it is holy , so delighteth onely in holy Temples : those therefore that set up any Idoll of jealousie in their soules against God , that do not preserve their vessels in holinesse , cannot thinke of any communion with the Spirit . The Spirit is jealous of our affections , and will have nothing set up in the heart above God ; though the Spirit stoopes to dwell in us , yet we must not forget the respect due to so great a Superiour , but reverently entertaine what ever comes from him . Reverence and obedience is the carriage due to a superiour , and where this distance is not kept , a breach will follow . We should reverence our selves for the spirits sake , and thinke our selves too good for any base lust to lodge in ; that heart that the Spirit hath taken for it selfe , should turne off all contrary motions with abhomination : what should pride , and envy , and passion doe in an heart consecrated to the spirit of meeknesse and holinesse ? Vpon any breach , wee must first looke by renewing repentance , and faith in Christ , to renew our peace with God , before wee can expect the grace and comfort of the Spirit . For as the Spirit commeth from the Father and the Sonne , and is procured by the death and satisfaction of the Son to the Father , without which , we could never have expected the gift of the Spirit : so still we must have an eye to this satisfaction by Christ , and reconciliation through it , before we can recover communion with the Spirit , as being the best fruit of the love of God reconciled through Christ . We see David in the 51. Psalme , first importunes God for mercy againe and againe , and then for the Spirit , and for the joy of salvation . And take heed that nothing come in , nor goe out of our soules that may grieve the Spirit of God : some things come in to us that grieve the Spirit ; the corruptions wee receive from others : some things come out of our hearts that grieves Gods Spirit , as corrupt thoughts , & speeches , that indeed is the scope of this place , Let no corrupt communication come out of your mouthes , &c. and then follows , And grieve not the holy Spirit of God. And after againe he saith , Let all bitternesse , and wrath , and clamour be laid aside ; insinuating that one way of grieving the Spirit , is by ill and corrupt language . We can never talke with company that is not spirituall , but they will either vexe , and grieve us , or taint , and defile us ; unlesse it be in such exigences of our calling as requires our converse with them . But I speake of a voluntary choyce of such as savour not good things . Many men to please their owne carnall spirits , and the carnall spirits of others , they vent that that is against conscience , and against that that is higher then conscience , a more divine principle , the holy Spirit of God : loose carnall speakers , are people voyd of the power of Religion . Let no man say , Here is ado indeed , duty upon duty , this will make our life troublesome . The life of a Christian is an honourable , a comfortable , sweet life : indeed it requires the most care , and watchfulnesse of any life in the world , being the best life , it is begun here , and accomplished in an everlasting life in heaven . Nothing in this world , neither our estates , nor our favour with great persons , can be preserved without watchfulnesse : and shall we thinke to preserve the chiefe happinesse of our soules without it , having so many enemies without and within , that labour to draw us into a cursed condition ? Therefore to stirre us up to the practise of these duties , that we may give contentment to so sweet a guest , consider what reason we have , to regard the Spirit , and his motions , from the good we have by them . The holy Spirit of God is our guide : who will displease his guide ? A sweet comfortable guide that leades us through the wildernesse of this world ; as the cloud before the Israelites , by day , and the pillar of fire by night : so he conducts us to the heavenly Canaan ; if we grieve our guide , we cause him to leave us to our selves . The Israelites would not goe a steppe further then God by his Angell went before them . It is in vaine for us to make toward heaven without our blessed guide ; we cannot doe , nor speake , nor thinke any thing that is holy and good , without him : whatsoever is holy , and pious , it growes not in our garden , in our nature , but it is planted by the Spirit . There is nothing in the world so great and sweet a friend that will doe us so much good as the Spirit , if we give him entertainment . Indeed he must rule , he will have the keyes delivered to him , we must submit to his government . And when he is in the heart , he will subdue by little and little all high thoughts , rebellious risings , and despairing fears . This shall be our happinesse in heaven , when we shall be wholly spirituall , that God shall be all in all ; wee shall be perfectly obedient to the Spirit in our understandings , wils , and affections . The Spirit will then dwell largely in us , and will make the roome where he dwelleth , sweet , and lightsome , and free , subduing whatsoever is contrary ; and bring fulnesse of peace , and joy , and comfort . And in the meane time in what condition soever we are , we shall have suteable helpe from the Spirit . We are partly flesh , and partly spirit , God is not all in all , the flesh hath a part in us , we are often in afflictions , and under clouds . Let us therefore prize our fellowship with the Spirit . For are we in darkenesse ? he is a Spirit of light : Are we in deadnesse of spirit ? he is a Spirit of life : Are we in a disconsolate estate ? he is a Spirit of consolation : Are we in perplexity , and know not what to do ? he is a Spirit of wisedome : Are wee troubled with corruptions ? He is a sanctifying , a subduing , a mortifying Spirit : in what condition soever we are , he will never leave us , till he hath raised us from the grave , and taken full possession of body and soule in heaven ; he will prove a comforter , when neither friends , nor riches , nor any thing in the world can comfort us . How carefull should we be to give contentment to this sweet Spirit of God ? No Christian is so happy as the watchfull Christian that is carefull of his duty , and to preserve his communion with the holy Spirit of God : for by entertaining him , he is sure to have communion with the Father and the Sonne . It is the happiest condition in the world , when the soule is the Temple of the holy Spirit ; when the heart is as the holy of holies , where there be prayers , and prayses offered to GOD. The soule is as it were an holy Arke , the memory like the pot of Mannah preserving heavenly truths . It is an heavenly condition , a man prospers to heavenward , when the Spirit of God is with him . You know Obed-Edom , when the Arke was in his house , all thrived with him : so while the Spirit and his motions are entertained by us , we shall be happy in life , happy in death , happy to eternity . For it is he By which you are sealed to the day of redemption . The Apostle sealeth this grave admonition by an argument taken from the Spirits sealing of them to the day of redemption . We are all by nature in bondage to sinne and corruption : we all are redeemed from sinne by the first comming of Christ , and are to be redeemed from corruption by the second . There is a day appointed for this glorious worke . In the meane time GOD would have us assured of it aforehand . This assurance is by sealing . And this sealing is by the Spirit , none else need do it , no meaner person can doe it . And what respect is due to the Spirit , for doing so gracious a worke , that wee grieve him not ; and not onely so , but that we indevour so to please him , as he may with delight goe on with this blessed work that it hath pleased him to take upon him . As the dutie is spirituall , so the arguments that inforce it are spirituall ; and the argument here is fetched from that which hath a most constraining force , love expressed in the sweetest fruit of it , and the stability of it sealing , and sealing to the day of redemption , as if the Apostle should reason thus ; God the Father hath ordained you to salvation by the redemption of Christ his Sonne , and that you might have the comfort of it in the way to it against all discouragements you may meet with ; the holy Ghost hath assured you of it , and set his seale upon you , as those that are set apart for so great salvation : that the sence of this love might breed love in you againe , and love breed a care out of ingenuity , not to offend so gracious a Spirit . The holy Spirit by which you are sealed . THe holy Ghost delighteth to speake in our owne language : we cannot rise to him , therefore he stoopeth to us . This sealing is either sealing of persons , or of good things intended to the persons . Sealing is not onely a witnessing to us , but a work upon us , and in us , carrying the Image of him that sealeth us , whereby we are not onely assured of the good promised to us , but fitted for the receiving of it . God prepareth no good for any but whom he prepares and fits for that good . There is not only an outward authorising of the great grants we have by promise , oath , and Sacrament ; but an inward , by the spirit : perswading of our interest in them , and working that which doth authorise us to lay claime unto them after the use of a seale , both in confirmation and representation , and resemblance of him that sealed . The persons sealed are first Christ , and then those that are given to Christ . Christ is sealed , 1 By the Father , Christ was ordained by him to be a Saviour in our nature , predestinate to be the head of the Church . Wherefore he often saith he came to do his Fathers will. Him hath the Father sealed . Ioh. 6. 27. anointing him , calling him , setting him forth , sanctifying him by the spirit , and every way fitting him with all grace to be a Saviour . 2 He was sealed , by the fulnesse of the Godhead dwelling in flesh , abased , and exalted for us , so as his flesh is the flesh of the Son of God , and his bloud the bloud of God. 3 Sealed by a testimony from heaven of all three Persons : by the Father , This is my welbeloved Son : by the Holy Spirit descending like a dove , by himselfe , to his humane nature dwelling in all fulnesse in it . Christ is sealed by miracles done upon him , and by him , by his baptizing and installing into his office , and by giving himself up to shed his bloud for sinne , by which bloud the Covenant is established and sealed . 4 In being justified in the spirit , being raised from the dead , and declared thereby to be the Sonne of God mightily with power , and then advanced him to the right hand of God , that through him our faith and trust might be in God , 1 Pet. 1. 14. and appearing there for ever for us , sheweth not onely his habilitie and willingnesse to save us , but that it is done already : Wee may see all what ever wee can looke for to our selves performed in our head , to our comfort . As Christ was sealed and fitted for us , so we are sealed and fitted for Christ . There is a privy seale in predestination , this is knowne onely to God himselfe : The Lord knoweth who are his . And this knowledge of God of us , is carried secret , as a River under ground , untill his calling of , and separating us from the rest of men . When first by his Spirit hee convinceth us of what wee are in our selves , and of our cursed condition ; and thereby layeth us low by sorrow and humiliation for sinne , as the greatest evill . And then a pardon is more to us then a Crowne ; then we will wait for mercy , and continue so , and begge for mercy , and that upon Christs own condition , by denying and renouncing any thing of our owne , then Christ is Christ unto us . Indeed after this , it pleaseth Christ by his Spirit to open a doore of hope , and give some hints of mercy , and to let in some beames of love ; and withall , to raise up the soule by a spirit of faith , to close with particular mercy opened and offered by the Spirit , whereby the soule sealeth to the truth of the promise , Ioh. 3. Hee that beleeveth hath set to his seale that God is true . It is strange , that GOD should stoop so low as to receive ( as it were ) confirmation by our beleefe : but thus GOD condescends in the phrase of Scripture ; As we are said to helpe God , curse ye Meroz , because they came not to helpe the Lord , &c. God stoopes to be helped by us , and to have his truth , and power , and goodnesse ratified , and confirmed by us , when we beleeve the promise of God in Christ ( though it be by the helpe of the Spirit ) we seale Gods truth . And then God honoureth that sealing of ours , by the sealing of his Spirit ; After you beleeved , you were sealed , saith the Apostle ; that is , the gracious love of Christ was further confirmed to them . GOD honours no grace so much as faith ; Why ? because it honours God most of all others ; it gives GOD the honour of his mercie , and goodnesse , and wisedome , and power , and of his truth ; especially he that beleeves in God , by beleeving seales that God is true , and God honours that soule againe by sealing it to the day of redemption : God hath promised , Those that honour me , I will honour . Therefore , Hee that beleeveth hath the witnesse in himselfe , that grace promised , belongeth to him , for he carries in his heart the counterpaine of the promises ; he that confesseth and beleeveth shall have mercie . I beleeve , saith the soule , therefore the promise belongs to me , my faith answering Gods love in the promise , witneseth so much to me . The Spirit not onely revealeth Christ , and the promises in generall , but in attending upon the ordinances by an heavenly light : the spirit discovers to us our interest in particular , and saith to the soule , God is thy salvation ; and inableth the soule to say , I am Gods : I am my beloveds , and my beloved is mine . Christ loved me , and gave himselfe for me . Whence came this voyce of Saint Paul ? It was the still voyce of the Spirit of God ; that , together with the generall truth in the Gospell , discovered in particular Christs love to him . It is not a generall faith that will bring to heaven , but there is a speciall worke of the Spirit ( in the use of meanes ) discovering and sealing the good will of God to us , that he intends good unto us ; and thereupon our hearts are perswaded to beleeve in ●od , and to love God as our God , and Christ as our Christ . This is excellently set downe in the sweet communion of marriage , the Spirit is the paranymph●s , the procurer of the marriage , betweene Christ and the foule . Now it is not sufficient to know that God and Christ beare good will to all beleevers ( though that be the ground , and generall foundation of all , and a great preparative to the speciall sealing of the Spirit ) but then the Spirit comes , and saith , Christ hath a speciall good will to me , and stirres up in mee a liking to him againe , to take him upon his owne conditions , with conflict of corruptions , with the scornes of the world , &c. Whereupon the mutuall marriage is made up betweene Christ and us : this worke is the sealing of the Spirit . Many are the privileges of a Christian from this his sealing , as the use of a seale in mans affaires is manifold . 1 Seales serve for confirmation and allowance , to that purpose measurss are sealed : God is said to seale instruction . Iob 33. 16. Confirmation is either by giving strength , or by the authority of such as are able to make good what they promise ; and also willing , which they shew by putting to their seale , which hath as much strength to confirme him to whom the promise is made , as he hath will and power to make it good that hath ingaged himselfe . Amongst men , there is the writing , and the seale to the writing ; when the seale is , added to the writing , there is a perfect ratification : So there are abundance of gracious promises in the Scriptures ; now when the Spirit comes and seales them to the soule , then they are sure to us ; the Spirit puts the seale to the promises . 2 The use of it likewise is for distinction , from others that carry not that mark . So the sealing of the Spirit distinguisheth a Christian from all other men . There is a distinction betweene men , in Gods eternall purpose , but that concerns not us to meddle with , further then to know it in generall . God knoweth who are his , and who are not his : but in time the holy Spirit distinguisheth , and rankes men , as they were distinguished before all worlds , and as they shall be at the day of judgement : the beginning of that distinction that shall bee afterward is in this life . A seale maketh the impression of an Image ; the Princes Image useth to be in his seale : so is Gods Image in his , which destroyeth the old Image and print that was in us before . Holy and good men by this worke of the Spirit are distinguished , 1 From civill men by the worke of holinesse , which meere civill men have not at all , but despise . And secondly , from seeming good men , by the depth of that worke , the Spirit of God workes a new nature in them , whereby they are distinguished . Now nature in every creature is carried to one thing more then to another . There is a distinct propension in a good man , to God , to grace and goodnesse , his aymes , and bent are distinct : and thereupon he hath a greater inlargement of heart sutable to his great aymes ; hee looks above the world and worldly men ; they are narrow , low , base spirited men , the best of them . Againe , things by nature worke from within : Herein painted hypocrites are distinguished from a true substantial Christian : he workes from a principle within , another man is moved as the Automata , things of motion , Clockes , and the like , engines of wit , that move from a weight without that poyseth them : if they doe any good , it is from somewhat without that swayeth their aymes and ends , and not from an inward principle : nature workes from an inward principle ; light things goe upward , and heavie things downeward , naturally : artificiall things are forced . Thus good men are distinguished from those that are seemingly holy ; there is a new nature wrought in them . Againe , nature is constant , what is done naturally , is done constantly : heavie bodies goe alwayes downward , and light bodies upward : every creature works according to his nature ; an holy man is exercised in holinesse constantly , because he doth it from an inward principle , from a worke and stampe within . Different things may seeme the same ; as wilde hearbs may have the colour and forme of those that are planted in the garden ; but there is difference in the vertue of them : the seeming graces and actions of an hypocrite , they have no vertue in them : as there are some drugges without vertue , dead things . But there is a distinguishing vertue in the faith of a Christian , wherby he overcomes the world and his lusts , whereby he doth all duties , prayes , and heares , and is fruitfull in his conversation , in all his graces , there is a cōforting strengthening vertue . True gold hath the vertue to comfort and strengthen the heatt , that Alchymy gold hath not . True grace hath a working comforting vertue . Another mans formall artificiall actions have no vertue in them , neither is it intended , they being only put on to serve a turne . Two men may doe the same things , and yet there bee a grand difference ; the one doing them from the seale of the Spirit , from a deeper dye and stamp of the Spirit : the other if from the Spirit , yet it is but from a common work at the best . Some dyes cannot beare the weather , but alter colour presently ; but there are others that having something that give a deeper tincture will hold . The graces of a true Christian , hold out in all kinde of weathers , in winter and summer , prosperity and adversity ; when superficiall counterfeit holinesse , will give out : thus we see the seale of the Spirit , serves for distinction . The use of a seale is likewise for appropriation . Merchants use to seale their wares they would not have others have any right unto . A Christian is Gods in a more peculiar manner than others ; there is not onely a witnesse of the Spirit that God is his , but the Spirit workes in him an assent to take God againe : there is a mutuall appropriation , I am my beloveds , and my beloved is mine ; when the soule can say , thou art my God , it is not frustrate ; because God saith before , I am thy salvation : where the Spirit seales , God appropriates : GOD chooseth the righteous man to himselfe . And wee may know this appropriation by appropriating God againe ; Whom have I in heaven but thee , and what have I in earth in comparison of thee ? There is no action that God works upon the soule , but there is a reflect action by the Spirit to God againe . If God chuse and love us , we chuse and love him againe . God appropriates us first : we are his , and wee are Christs ; we are Gods , because hee hath given Christ for us ; we are Christs , because hee hath given himselfe for us ; we are , as the Apostle saith , a people of acquisition , A people purchased , purchased at a deare rate by the bloud of CHRIST ; those that are Christs , the Spirit appropriates them : this appropriation is by sealing . Againe , we use to set our seale onely upon that wee have some estimation of ; set mee as a seale , saith the Church in the Canticles , upon thy right hand , have mee in thy eye and minde , as a speciall thing thou valuest . The witnesse and worke of the Spirit , shews Gods estimation of us : the Scripture is abundant in setting forth the great price that God sets on his children ; they are his Children , his Spouse , his Friends , his Portion , his Treasure , his Coyne , he sets his marke , his likenesse on them ; they are things hallowed and consecrated , they are first-fruits . Israel is a holy thing ; their titles shew the esteeme that God hath of them ; he values them more than all the world besides , which are as chaffe and drosse . The righteous man is more excellent than his neighbour . As there is a difference of excellency betweene pretious stones , and other common stores , betweene fruitfull , and barren trees ; so there is amongst men : and in this regard , God sets a high●● esteeme upon some , and thence it is that they have those honourable and glorious titles in Scripture , of Sonnes , Heires , Kings , and co-heyres with Christ : when others are termed drosse and dung , and thornes , and have all the base termes that may be . Now this estimation , by sealing is knowne to us by the grace God workes in us : common gifts and priviledges , and favours of the world , are no seale of Gods estimation . If God should give a man kingdomes , and great Monarchies , it seales not Gods love to him , at all ; but when God makes a man a spirituall King to rule over his base lusts , this is a seal● of Gods valuing him above other men . Therefore we should learne how to value others , and our selves ; not by common things that cast-awayes may have , but by the stampe of God set on us by the Spirit , which is an argument that God intends to lay us up as coyne for another treasury , for heaven . It is the common grand errour of the times , to be led with false evidences . Many thinke God loves them , because hee spares them , and followes them with long patience , and makes them thrive in the world . Alas , are these fruits of Gods speciall love ? What grace hath hee wrought in thy heart by his Spirit ? he gives his Spirit to them that pray ; insinuating , that next the gift of his Sonne , the greatest gift is the Spirit , to fashion and fit us to bee members of his Sonne : this is an argument of Gods love and esteeme . Seales likewise are used for secresie , as in Letters , &c. so this seale of the Spirit is a secret worke , GOD knoweth who are his , they are onely knowne to him , and to their owne hearts ; The white stone is onely known to him that hath it , and the hidden Mannah : none so infallibly can know the state in grace , as those that have the gracious worke themselves . Holy men in some degree are knowne one to another , to make the communion of Saints the sweeter : there is a great deale of spirituall likenesse in Christians , face answereth to face ; that one hath strong confidence of the salvation of another : but the undoubted certainty of a mans estate is knowne onely to God , and his owne soule : nay , sometimes it is hidden from a mans selfe ; there are so many infirmities , and abasements , and troubles in the world , that this life is called a hidden life in Scripture : our life is hidde with Christ in God : it is unknowne to the Saints themselves sometimes , and the world alway ; they neither know him that begets , nor them that are begotten . Hence likewise the use of a seale , is to shew that things should be kept inviolable : hereupon the Church is as a sealed fountain ; sealing shewes a care of preservation from common annoyance : hereupon likewise it is , that sealing is the securing of persons or things sealed from hurt . No man will violate a Letter , because it is sealed : the Tombe where Christ was buried , was sealed , and the Prison doores upon Daniel , that none might meddle with them : so the Spirit of God by this worke of sealing , secures Gods children , as the bloud sprinckled upon the posts of the doores of the Israelites , secured them from the destroying Angell . In Ezek. 9. there was a marke set upon those that were to be preserved , that secured them ; and in Revel . 7. the sealed ones must not be hurt . So where this seale of the Spirit is , it is an argument that God meanes to preserve such a one from eternall destruction , and from prevailing dangers in this world . They are Gods sealed ones , no man can hurt them without wrong to God himselfe , Touch not mine anointed , and doe my Prophets no harme : And likewise from devouring sinnes , and dangerous apostasie : a man that is truely sealed by the Spirit of GOD , hee never becomes a member of Antichrist , a stigmatized Papist ( for Antichrist hath his seale too ) hee is kept from soule-murthering errors , he hath this security upon him by the work and witnesse of Gods Spirit . Whatsoever the use is , or can be , of a seale in mans affaires , that God will have us make use of in his heavenly intercourse betwixt him and us . Whereby you are sealed . Now there are divers degrees of the Spirits sealing . 1 Faith : Hee that beleeves hath the witnesse in himselfe . 1 Ioh. 5. 10. he carries in his heart the counterpane of all the promises . This grace is first planted in the heart , and answereth to Gods love and purpose towards us of giving eternall life : the seale and first discovery of election is manifested to us in our beleeving , Act. 13. 48. As many as were ordained to eternall life beleeved . This beleeving is also a seale to us , in that it is of those gifts that accompany salvation , of which God never repents him by calling back againe , it is a seed that abideth for ever . 2 The worke of sanctifying grace upon the heart , is a seale , whom the spirit sanctifieth , hee saveth . The Lord knoweth who are his : but how shall we know it ? By this seale , Let every one that nameth the name of the Lord , depart from iniquitie : not onely in heart and affection , but in conversation , and that shall bee a seale of his Sonneship to him : none are children of God by adoption , but those that are children also by regeneration : none are heires of heaven , but they are new-borne to it . Blessed be God the Father of our Lord Iesus Christ , who hath begotten us a new to an inheritance immortall , &c. This seale of sanctification leaves upon the soule the likenesse of Iesus Christ , even grace for grace . But because in time of desertion and temptation we are in a mist , and cannot reade our owne faith , and our owne graces , it pleaseth Christ after some triall and exercise to shine upon his owne graces in the heart , whereby we may know we beleeve , and know we love : untill which time the heart sees nothing that is good , and seemes to be nothing but all objections , and doubtings . Wee may be sometimes in such a state as Paul and his company was in the ship , Act. 27. 20. when they saw neither Sunne nor starres many dayes together , almost past all hope . So a Christian may for many dayes together , see neither Sunne nor starre , neither light in GODS countenance , nor light in his owne heart , no grace issuing from God , no grace carrying the soule to God , though even at that time GOD darts some beame through those clouds upon the soule : the soule againe by a Spirit of faith , sees some light through those thickest clouds , enough to keepe the soule from utter despaire , though not to settle it in peace . In this darke condition , if they doe as Saint Paul and his companie did , cast Anchor even in the dark night of temptation , and pray still for day ; God will appeare , and all shall cleere up , we shall see light without , and light within : the day-starre will arise in their hearts . Though by reflecting upon our soules we are able to discerne a spirit of faith , GOD may hide himselfe from the soule in regard of comfort : Nay , a Christian may know himselfe to bee in the state of grace , and yet bee in an afflicted condition . As in Iobs case , hee knew his Redeemer lived , and he resolved to trust in him even though he killed him : hee knew he was no hypocrite , he knew his graces were true : and for all the imputations of his friends , they could not dispute him out of his sincerity ; you shall not take my uprightnesse from me . Yet for the present hee saw no light from heaven , till it pleased GOD to reveale himselfe in speciall favour to him . There is alwayes peace and joy in beleeving , yet not in that degree which gives the soule content , untill by honouring God in beleeving and waiting still his good time , hee honoureth us with further sence of his favour , and powreth forth his Spirit to us , manifesting his speciall love towards us : and this is a further degree of sealing of us , confirming us more strongly then before . The reason why we can neither have grace to beleeve , nor know wee beleeve ; nor when we know we beleeve , enjoy comfort without a fresh new act of the Spirit , is because the whole carriage of a soule to heaven is above nature , where the Spirit makes a stand , we stand and can goe no further ; we cannot conclude from right grounds without some helpe of the Spirit , some doubts , some feares will hinder the application to our selves , even as those that live in some damnable sinne cannot but grant that those that live in such a sinne shall never inherit heaven : and their conscience tels them they live in such a sinne , yet selfe-love blindes them so , that they will not conclude against themselves that they shall be damned ; so true beleevers cannot conclude for themselves without divine light and helpe . It pleaseth God thus to keepe every degree and act of sealing in his owne hand , to keepe us in a perpetuall dependance upon him , and to awe us , that wee should not grieve the Spirit of grace , and cause him to suspend either act of grace or comfort . Ioy and strong comfort come from a superadded seale of the Spirit . The works of the Spirit are of a double kinde : either in us by imprinting sanctifying grace ; or upon us , by shining upon our soules in sweet feelings of joy : what the Spirit worketh in us is more constant , as a new nature which is alwayes like it selfe , and worketh uniformely : but comfort and joy are of the nature of such priviledges as God vouchsafe that one time , and not another , to some , and not to others . This degree of sealing in regard of joy hath its degrees likewise : sometimes it is so cleare and strong , that the soule questioneth not its state in grace ever after , but passeth on in a triumphant manner to that glory it lookes for . Sometimes after this sealing , there may be interrupting of comfortable communion so farre as to question our condition : yet this calling into question comes not from the Spirit , which where it once witnesseth for us , never witnesseth against us , but it is a fruit of the flesh not fully subdued , it is a sinne it selfe , and usually a fruit of some former sinne . For howsoever wee should not doubt after a former witnesse of the Spirit , yet there will bee so much weakening the sence of our assurance , at there is yeelding to any lust . The knowledge of our estate in grace and comfort thereupon , though it may bee weakened by neglect of our watchfulnesse , yet still it hath the force of an argument to assure us when the Spirit pleaseth to direct us to make use of it , because Gods love varies not as our feeling doth , and a fit doth not alter a state . The childe in the wombe stirres not alwayes , yet it lives , and that may be gathered from the former stirrings . This degree of sealing by way of witnesse and comfort , is appropriated to the holy Spirit : every person in the blessed Trinitie hath their severall worke ; the Father chuseth us , and passeth a decree upon the whole ground-work of our salvation . The Sonne executeth it to the full . The Spirit applyeth it , and witnesseth our interest in it by leading our soules to lay hold upon him , and by raising up our soules in the assurance of it , and by breeding and cherishing sweet communion with Father and Son , who both of them seale us likewise by the Spirit . This joy & comfort is so appropriated to the Spirit , as it carrieth the very name of the Spirit , and is one of the three Witnesses on earth , that witnesseth not onely Christ to bee a Saviour , but our Saviour . The three witnesses on earth are the Spirit , water , and bloud : for the better conceiving of which place , wee must know that the great worke of Christ of redemption and justification was typified in the old Testament by bloud ; and the great worke of our sanctification typified by their washing : To answer which types , when Christs side was pierced , there came forth both bloud and water , shewing that Christ came not onely by bloud to justifie us , but by water to sanctifie us . Hereupon bloud and watar have the power to bee witnesses . The bloud of Christ being sprinkled on the heart by the Spirit doth pacifie the conscience in assuring it that God is pacified by bloud , as being offered by the eternall Spirit : this quieting power sheweth that it was the bloud of God , and shed for me in particular . The witnesse of water is from the power the Spirit hath to cleanse our nature ; which no creature can doe but the Spirit of GOD ; change of nature is peculiar to the Author of nature . If wee feele therefore our natures altered , and of uncleane become holy , in some measure wee may know we are the children of God , as being begotten by the Spirit of Christ , conforming us to his owne holinesse : our spirit as sanctified can witnesse to us that we are Christs . But oft it fals out , that our owne spirits , though sanctified , cannot stand against a subtill temptation strongly inforced , God super-addes his owne Spirit : guilt often prevailes over the testimony of bloud , that of water by reason of stirring corruptions runneth troubled . Therefore the third the immediate testimony of the Spirit is necessary to witnesse the Fathers love to us , to us in particular , saying , I am thy salvation , thy sinnes are pardoned . And this testimony the Word ecchoeth unto , and the heart is stirred up , and comforted with joy unexpresseable . So that both our spirits and consciences , and the Spirit of Christ joyning in one strongly , witnesse our condition in grace , that wee are the sonnes of God. In this threefold testimony the order is this ; bloud begets water : satisfaction by bloud procures the Spirit from God , as a witnesse of Gods love ; and by feeling the power of bloud and water , we come to have the Spirit witnessing , and sealing our adoption unto us to establish us in the state of grace against stormes of temptation to the contrary . The Spirit perswadeth to looke unto bloud , convinceth the heart of the efficacie of it , and then quieteth the soule , which giveth it selfe up to Christ wholly , and to whole Christ : and thence feeles his heart established against carnall reason , so as he can and doth oppose Christs bloud to all the guilt that doth arise . And this witnesse of the Spirit comforting the soule is the most familiar , and affects most . If we feele it not ( as oft we do not ) then rise upward from want of this joy of spirit to water , and see what worke we finde of the spirit in clensing our soules , and if wee finde these waters not to runne so clearely as to discerne our condition in them ; then goe to the witnesse of bloud , and let us bathe our soules in it , and then we shall finde peace in free grace procured by bloud : for oft times a Christian is driven to that passe , that nothing can comfort him , within , or without him , in heaven or earth , but the free and infinite mercy of GOD , in the bloud of Christ , whereon the soule relyeth when it feeles no comfort , nor joy , of the Spirit , nor sees no worke of sanctification : then it must rest on the satisfaction wrought by the bloud of Christ , when the soule can go to God , and say , If we confesse our sinnes , thou art just to forgive them , and the bloud of Christ shall cleanse us from all sinne . Therefore though I feele not inward peace , nor the worke of the Spirit , yet I will cast my selfe upon thy mercy in Christ . Hereupon we shall in Gods time come to have the witnesse of water and the Spirit more evidently made cleare unto us . The Spirit it is that witnesses with bloud , and witnesses with water , and by water , whatsoever of Christs is applyed unto us , by the Spirit , but besides witnessing with these witnesses , the Spirit hath a distinct witnesse by way of inlarging the soule : which joy in the apprehension of Gods fatherly love : and Christs setting the soule at libertie . The Spirit doth not alwayes witnesse unto us our condition by force of argument from sanctification , but sometimes immediately by way of presence ; as the sight of a friend comforts without helpe of discourse : the very joy from sight prevents the use of discourse . This testimony of the Spirit containeth in it the force of all , word , promise , oath , seale , &c. this is greater then the promise , as a seale is more then our hand ; & as an oath is more then a mans bare word . The same that is said of Gods oath in comparison with his bare promise , may bee said of this sealing in comparison of other testimonies . That as God was willing more abundantly to cleare to the heires of promise their salvation , hee added on oath , Hebr. 6. 18. So for the same end he added this his Spirit as a seale to the promise , and to the other testimonies . Our owne graces indeed if we were watchfull enough , would satisfie us : The fountaine is open as to Hagar , but shee seeth it not , &c. howsoever the Spirit , if that commeth , it subdueth all doubts . As God in his oath and swearing joyneth none to himselfe , but sweareth by himselfe : so in this witn●sse he taketh in no other testimony to confirme it , but witnesseth by himselfe . And hence ariseth joy unspeakeable , and glorious , and peace which passeth all understanding ; for it is an extract of heaven when we see our being in the state of grace , not in the effect onely , but as in the breast and bosome of God. But how shall wee know this witnesse from an enthusiasticall fancie and illusion ? This witnesse of the Spirit is knowne from the strong conviction it bringeth with it , which wayeth and over-powers the soule to give credit unto it . But there be , you will say , strong illusions ? True , bring them therefore to some rules of discerning . Bring all your joy , and peace , and confidence to the Word , they goe both together , as a paire of Indentures , one answers another . In Christs transfiguration upon the Mount , Moses and Elias appeared together with Christ . In whatsoever transfiguration and ravishment wee cannot finde Moses , and Elias , and Ch●ist to meet , that is , if what we finde in us be not agreeable to the Scriptures , we may well suspect it as an illusion . That you may know the voyce of the Spirit of God from the carnall confidence of our owne spirits , inquire , 1 What went before . 2 What accompanieth it . 3 What followeth after this ravishing joy . 1 The Word must goe before it , in being assented unto by faith , and submitted unto by answ●rable obedience . In whom after you beleeved the word of promise , you were sealed . So that if there be not first a beleeving of the word of promise , there is no sealing , The God of peace give you joy i● beleeving . There must be a beleeving , a walking according to Rule , or else no joy nor peace will bee unto us . If we cannot bring the Word and our hearts together , it is not Gods , but Sathans sealing , a groundlesse presumption , and it will end in despaire : as Christ came by water and bloud , so doth this testimony , it commeth after the other two . First the heart is carried to bloud , and from thence hath quiet : then followeth water , and our nature is washed , and changed , and then commeth this of the Spirit ; though it be not grounded on their testimonie , but is above theirs , yet they goe before . Where we thus finde the worke , wee may know it to be right by the order of it . It commeth after deepe humiliation , and abasement : though we know our selves to be the children of God in some such measure , as wee would not change our condition for all the world ; yet wee would have more evidence , we would have further manifestation of Gods countenance towards us , we are not satisfied , but waite : After wee have long fasted , and our hearts melted , and softened , then God powreth water upon the dry wildernesse , and then it comes to passe , through his goodnesse and mercy , that hee comforts , and satisfies the desires of the hungry soule ; GOD will not suffer the spirit of his children to faile . 3 Likewise after selfe-denyall in that which is pleasing to us , it is made up with inward comfort : 〈◊〉 this selfe-denyall bee from a desire of nearer communion with God , God will not faile them in what they desire . There are wretches in the world that will deny their sinfull nature nothing , if they have a disposition to pride , they will bee proud ; if they have a lust to be rich , to live in pleasures , to follow the vanities of the times , they will doe so , they will not say nay to corrupt nature in any thing : will God vouchsafe to give any true joy or comfort of spirit to such ones ? No : those that se● loose their natures without a checke , shall never taste of this hidden Manna . But when we deny our selves , deny to beare or see that which may feed corruption . When we deny●● take delight in that , that wee might if we would 〈…〉 course of the world , there is a proportionable measure of joy , and peace 〈◊〉 co●fort in a higher 〈◊〉 made good to the 〈◊〉 God is so good , wee 〈◊〉 lose nothing for par●ing with any thing for 〈◊〉 sake . 4 It is usually found after conflict and victory , as a reward . To him that overcommeth , will I give to eate of the hidden Manna . Gods children after strong confl●ct with some temptation or inward corruption , especially , that which accompanieth their disposition and temper , when they have so conflicted as that at last they get the better , they finde by experience sweet inlargement of spirit : to strive against them , is a signe of grace ; but to get victory over them , even to subdue our enemies under us that rise up against us , this bringeth true peace and joy . 5 After wee have put forth our spirituall strength in holy duties , God crownes our indeavours with increase of comfort . A Christian that takes paines with his heart , and will not serve God with that which cost him nothing , enjoys that which the spi●ituall sluggard wishes for , and goes without . God is so just that those men which have striven to live according to principles of nature , have found a contentment proportionable to their indeavours ; some degree of pleasure attends every good action , as a reward before a reward . Besides these things that goe before this joy and testimony , there are secondly some things that doe accompany it , if it bee right : as , 1 This spirituall comfort inlargeth our hearts to a desire after an high prising the ordinances , so farre is it from taking us off from a dependance upon them . In the Word and other meanes it found comfort from GOD , therefore delights to be meeting GOD still in his owne wayes . The eye of the soule is strengthened to see further into truths , and is inabled more spiritually to understand the things it knew before : as in many of the same truths that wise men understand , they understood them when they were yong , as when they were old , but then more clearly . So all truths are more clearely knowne by this ; the Spirit by which we are sealed , is the Spirit of illumination , not that it reveales any thing different from the Word , but giveth a more large understanding , and inward knowledge of the same truths as were knowne before . 2 A libertie and boldnesse with GOD : for where the Spirit is , there is a gratious libertie , that is , further inlargements from the law , guilt of sinne , and the feare of the wrath of GOD , that wee can come with some boldnes to his throne , and to him as our Father , a freedome to open our soules in prayer before him . This stands not so much in multitude of words , or formes of expressions , but a sonne-like boldnesse in our approaches in prayer . The Hypocrite especially in extremity , cannot pray , his Conscience stoppes his mouth : but where the Spirit sealeth , it giveth this liberty , freely to open and spread our case before him , and call upon him , yea under the evidence of some displeasure . 3 There doth likewise ordinarily accompany this sealing of the Spirit , Sathans malice and opposition ; who being cast from heaven himselfe , envies this Heaven upon earth in a creature of meaner ranke by creation then himselfe : wee must not thinke to enjoy pure joy here without molestation . If there bee danger of exalting above measure , we must looke for some messenger of Sathan . After this witnesse it leaves the soule more humble : none more abased in themselves , then those that have neerest communion with God ; as we see in the Angels that stand before God , and cover their faces : so Isa . 6. Iob after God had manifested himselfe unto him , abhorred himselfe in dust and ashes . It brings with it a greater desire of sanctification and heavenly-mindednesse . As Elias ascended up into heaven , his cloake fell by degrees from him : the higher our spirits are raised , the more we put off affections to earthly things . 2 Againe , the end of this further manifestation of the Spirit being incouragement to dutie , or suffering in a good cause , the soule by this witnesse of the Spirit findes increase of spirituall mettle , it finces it selfe steel'd against opposition . 〈…〉 this winde filleth 〈…〉 , they are carried on a maine , and are frighted with nothing that stands in their way . See how the beleevers triumph upon the Spirits witnessing to their spirits , that they are the sonnes of God. Rom. 8. God usually reserveth such comforts for the worst times , Give wine to those that bee of heavy hearts : Pro. 31. The sence of this love of Christ is better then wine . This refreshing Paul had in the dungeon , and hee sung at mid-night . After this witnessing therefore looke for some piece of service to doe , or tryall to undergoe . Much must bee left to Gods fatherly wisedome in this , who knowes whom to cheare up , and when , and in what degree , and to what purpose and service , and remember alwayes , that these inlargements of spirit are as occasionall refreshings in the way , not daily food to live upon : we maintaine our life by faith , not by sight or feeling . Feasting is not for every day , except that Feast of a good conscience which is continuall , but I speake of grand dayes , and high feasts : these are disposed , as God seeth cause . 3 Where this sealing of the Spirit is , there followeth also upon it a lifting up of the head , in thinking of our latter end ; it makes one thinke of the times to come with joy , as the holy Ghost here mentioneth the day of redemption , as a motive to them to take heed that they did not grieve the Spirit : intimating , they should thinke of the day of redemption with a great deale of joy and comfort . The Saints are described in Scripture to be those that looke for the appearing of Christ : they are Christs , and in him their reckonings and accounts are even . And therefore with delight they can often think and meditate upon the blessed times that are to come . There be divers degrees of sealing , arising from divers degrees of revelation . God first reveales his good will in his promises to all beleevers ; this is the privilege of the Church , especially in these latter times : then by his Spirit reveales those saving truths to those that are his by a divine light . So that by argument drawne from the power , they feele from truths in searching secrets , in casting downe , in raising up , in staying the soule , they can seale to them that they are divine . The same Spirit that reveales the power of the Word to mee , reveales in particular mine owne interest in all those truths upon hearing them . Whereupon they are written in my heart , as if they had beene made in particular to me : the comfortable truths in the Word are transcribed into my heart answerable to the Word ; as that God in Christ is mine , forgivenesse mine , grace mine : whereupon adoption in Christ is sealed ; which God still sealeth further to my soule by increase of comfort , as hee seeth cause for incouragement . The same Spirit that manifeste● in me the word , I he●●e and reade to be the truth of God , from the 〈…〉 efficacie of it : the same Spirit teacheth to a●ply it , and in applying of it , sealeth me . Therefore wee ought to desire to bee sealed by the Spirit , in regard of an holy impression ; and then that the holy Spirit would shine upon his owne graces , so as we may clearly see what is wrought in us above nature , and because this is furthered by revealing his love in Christ in adoption to us , wee must desire of G●D to vouchsafe the Spirit of Revelation , to reveale the mysteries of his truth unto us ; and our portion in them in parti●ular ; and so our adoption : and in the meane ti●e to wait and attend his good pleasure in the use of all good meanes . Thus wee waiting , God will so farre reveale himselfe in love to us , as shall assure us of his love , and stirre up love againe : and the same Spirit that is a Spirit of Revelation , will be a Spirit of sanctification , and so adoption . Dignitie , and fitting qualities suteable to dignity , go both together . In that grand inquirie about our condition , there is a great miscarriage , when men will begin with the first worke of the Father in election , then passe to redemption by Christ : I am Gods , and Christ hath redeemed mee ; and never thinke of the action of the third person in sanctification , which is the neerest action upon the foule , as the third person himselfe is nearest unto us . And so fetch their first rise where they should set up their last rest . Whereas wee should begin our inquirie in the worke of the third person , which is next unto us : and then upon good grounds we may know our redemption and election . The holy Spirit is both a Spirit of Revelation , and of Sanctification together , as hath beene said : for together with opening the love of the Father , and the Son , hee fitteth us by grace for communication with them . People out of selfe-love will have conceits of the Fathers and Sonnes love severed from the worke of the Spirit upon their hearts which will prove a dangerous illusion . Although the whole worke of grace by the Spirit arise from the Fathers and Sonnes love , witnessed by the Spirit , yet the proofe of the Fathers love to us in particular , ariseth from some knowledge of the worke of the Spirit : the errour is not in thinking of the Fathers and Sonnes love , but in a strengthening themselves by a pleasing powerlesse thought of it against the worke of grace by the Spirit , which their corruption withstands . So they will carve out of the worke of the Trinitie what they thinke agreeable to their lusts , whereas otherwise if their heart were upright , they would for this very end thinke of Gods love , and Christs , to quicken them to duty , and to arme them against corruption . To the day of Redemption . There is a double redemption : redemption of the soul by the first cōming of Christ , to shed his bloud for us ; redemption of our bodies from corruption , by his second comming . Wee have not the perfect consummation and accomplishment of that which Christ wrought in his first comming , till his second comming , then there shall be a totall redemption of our soules and bodies , and conditions . There is a double redemption , as there is a double cōming of Christ ; the first , and the second ; the one to redeeme our soules from sinne and Sathan , and to give us title to heaven ; the other to redeeme our bodies from corruption , when Christ shall come to be glorious in his Saints . As likewise there is a double resurrection , the first and the second , and a double regeneration of soule and body . In sicknesse & weaknes of body , or when age hath overtaken us , that we cannot live long here , and the horrour of the grave , the house of darkenesse , is presented to us . Oh let us thinke , there , will bee a redemption of our bodies , as well as of our soules ! Christ will redeem our bodies from corruption , as he came to work the redemption of our soules from sinne and death ; and he that will redeeme our bodies out of the grave , he will redeem his Church out of misery , he will call the Iewes ; he that will doe the greater , will doe the inferiour . When we heare of this , let us thinke with comfort of all the promises that are yet unperformed . Secondly , full redemption is not yet . What need I bring Scripture to prove it ? It is a point that every mans experience teacheth . Alas , let our bodies speake , we are not free from sicknesse and diseases : nay , what is our life but a going to corruption ? the sentence is passed upon us , earth returneth to earth ; till death we are going to death , so besides sicknesse and weakenesse here , we must dye , and after death bee subject to corruption . The Apostle in this respect calleth our body , a vile body . As for our soules , though they bee freed from the guilt and damnation of sinne , yet there are remainders of corruption that breed feare and terrour ; and though they be freed from the rule of Sathan , yet not from his molestation and vexations by temptations . In a word , our whole state and condition in this world , is a state and condition of misery ; we are followed with many afflictions , so that there is not yet perfect redemption ; whether we look to body , soule , or state ; the body being subject to diseases , the soule to infirmities , the state to misery . But there is a day appointed for it . By a day wee are not to understand the time measured by the course of the Sunne in 24. houres , but in the Scriptures meaning , a day is a set time of mercy or judgement . As there was a solemne day , the fulnesse of time , for the working of the first redemption , so there is a solemn time set for the second redemption , when all the children of God shall bee gathered ; those that lye in the dust shall be raised ; and for ever glorified . It is the day of all dayes : that day that by way of excellency , is called THAT day in the Scriptures , and the day of the Lord. The day that we should thinke of every day ; especially in sicknesse and trouble , and crosses , and molestations , from the wicked world , and in sense of the remainders of corruption . There is a day of redemption to come , that will make amends for all . The frequent thoughts of that day would comfort us , and keepe us from shrinking in any affliction and trouble , it would move us to a carriage and conversation answerable to our hopes , and also it would helpe to fit us ; it would infuse a desire of qualification to be prepared for that great day . But how little of our time is spent in thoughts this way ? If we could oft thinke of the day of redemption , our lives would be otherwise , both in regard of gracious , as also of cōfortable carriage ; should we be disconsolate at every losse and crosse , at sicknesses , and the thought of death , when wee shall be turned into our first principle , the earth ? if wee did thinke of the day of redemption , when all shall be restored againe , all the decayes of nature and the Image of God be perfectly stamped : the thought of this would make us goe willingly to our graves , knowing that all this is but a preparation for the great day of redemption . The first day of redemption , when Christ came to redeeme our soules , and to give us title to heaven ; It was in the expectation of all good people before Christ ; they are said to wait for the consolation of Israel ; that was the character to know those blessed people by . And what should be the distinguishing character of gracious soules now , but to bee such as wait for the comming of Christ ? how oft in the Epistles of Saint Paul is it ? There is a Crowne of righteousnesse for mee , and for all that wait for the appearing of Christ . There was a yeare of Iubile among the Iewes every fifty yeares ; then all that were in bondage were set at liberty . So at this blessed Iubile , this glorious day of redemption , all that are in bondage of death , and under corruption , shall be set at everlasting liberty . No question but the poore servants that were vexed with hard masters , they thought of the Iubile , and those that had their possessions tooke away , they thought of the Iubile , the day of recovering all . So let us oft thinke of this everlasting Iubile , when we shall recover all that we lost , for ever to keepe it , and never to lose it againe as we did in the first creation . Let us oft thinke of this day , it will infuse vigour and strength into all our conversa●ion . Indeed to the ungodly , it is not a day of redemption , but a day of judgement , and the revelation of the just wrath of God , when their sins shall be laid open , and receive a sentence answerable . Alas , there is such a deale of Atheisme in the world , ( and the seeds of it in the best , unlesse it be wrought out daily ) that we forget the God of vengeance , and the day of vengeance . Would men goe on in sinnes against conscience , if they thought of this last day ? It is impossible such cou●ses come frō this abhominable root o● Atheisme , and unbeliefe ; fo● had they but a slight faith it would be effectuall to alter their course in some measure : therefore the Scripture gives them the name of fooles ( though they would be thought to be the onely wise men . ) The foole hath said in his heart , there is no God : and what followes ? Corrupt are they , and abhominable . The cause of all is , the foole hath said in his heart , he will needs force it upon his heart ; that there is no God , hell nor heaven , nor judgement ; thence come abhominable courses . Grieve not the holy Spirit of God whereby ye are sealed unto the day of Redemption . FRom the consideration of all that hath beene formerly spoken of , the sealing of the spirit to the day of Redemption , there ariseth these foure conclusions . First , that we may attaine unto a knowledge that we are in that state of grace . Secondly , that upon knowledge of our state in grace for the present , we may be assured of our future full Redemption . Thirdly , that this assured knowledge is wrought by the Spirit . Fourthly , that the consideration of this assurance wrought by the Spirit , is an effectuall argument to disswade from grieving the Spirit . For the first , wee may know wee are in the state of grace : first , because the Apostle would not have used an argument moving , not to grieve the Spirit , from a thing unknowne or guessed at ; it is an ill manner of reasoning to argue from a thing unknowne . 2 Again , sealing of us by the Spirit , is not in regard of God , but our selves . God knoweth who are his , but we know not that we are his , but by sealing . 3 The scope of the Scriptures indited by the Spirit , is for comfort , the Apostle saith so directly , and what comfort in an uncertaine condition , wherein a man knowes not but he may be a reprobate ? Wherefore came our Saviour into the world , and tooke our nature upon him ; why became he a curse for us , why hath he carried our nature into heaven , and there appeares for us till he hath brought us home to himselfe , but that he would have us out of all doubt of his love after o●ce by faith we have received him whence proc●●ded those Commandements to beleeve , those checks of unbeleevers , the commendation of them that did beleeve , those upbraidings of doubting , as springing from unbeliefe : to what use are the Sacraments , but to seale unto us the benefits of Christ ? if upon all this we should still doubt of GODS love , especially when besides the seali●g of the promises to us , we are sealed our selves by the Spirit of promise . Object . This is true if wee know we doe beleeve : Answer . It is the office of the Spirit , as to worke faith and other graces , so to reveale them to us : every grace of GOD is a light of it selfe , comming from the Father of lights : and it is the property of light , not onely to discover ot●er things , but it sel●e too ; and it is the office of the Spirit to give further light to this light by shining upon his owne grace in us : an excellent place for this is the 1 Cor. 2. 12. Wee have received the Spirit that is of God , that wee might know the things that are freely given to us of God , in the mouth of two or three witnesses shall every thing bee confirmed : one witnesse is the Spirit of man which knowes the things that are in man ; the other witnesse is the Spirit of God , witnessing to our spirits that we are the children of God. Here is light added to light , witnesse added to witnesse , the greater witnesse of the Spirit to the lesse of our Spirits : the Apostle joynes them both together , My conscience bears me witnesse through the holy Ghost . Obje . Mans heart is deceitfull . Answ . But the spirit of God in mans heart is not deceitfull , it is too holy to deceive , and too wise to be deceived in this point of assurance : wee plow with the Spirits Heifer , or else we could not finde out this Riddle : where there is an object to be seene , and an eye to see , and light to discover the object to the eye , sight must needs follow . In a true beleever , after he is inlightened , as there is grace to be seene , and an eye of faith to see , so there is a light of the Spirit discovering that grace to that inward sight : in the bottome of a cleare River , a cleare eye sight may see any thing ; where nothing is , nothing can be seene ; it is an evidence that the Patrons of doubtings have little grace in them , and much boldnesse in making themselves a measure for others . Those that are b●se borne , know their mothers better than their fathers the Church of Rome is all for the mother , but the babes of Christ know their father ; the remainder of corruption will indeed be still breeding doubts , but it is the office of the Spirit of faith to quell them as they arise . We are too ready in time of temptation to doubt , we need not helpe the tempter , by holding it a duty to doubt ; this is to light a candle before the divell as we use to speake . Question . May not there be doubtings where there is true faith , may not a true beleever be without assurance ? Answ . There be three rankes of Christians : first , some that are yet under the spirit of bondage , that like little children doe all for feare . Secondly , those that are under the spirit of adoption , and doe many things well , but yet are not altogether free from feare ; these are like those children that are moved with reverence to obey their Parents , and yet finde their commands somewhat irkesome unto them . The third are such as by the love of God shed into their hearts by the Spirit of adoption , are carried with large Spirits to obey their father , and herein like unto those children , that not onely obey , but take a delight in it upon a judgement that both obedience and the thing wherein they obey is good ; this we ought to labour for , but we finde many Christians in the second ranke , many truely beleeve in Christ by some light let into their hearts by the Spirit of adoption , who are not yet fully assured of the love of Christ . There is the act of faith , and the fruit of faith ; the act of faith is to cast our selves upon Gods mercy in Christ , the fruit of faith is in beleeving to be assured of this : we must know that faith is one thing , assurance another , they may have faith , and yet want a double assurance : first , assurance of their faith , being not able to judge at all times of their owne act , likewise , secondly , assurance of their state in grace , as in time of desertion and temptation : a soule at such a time casts it selfe upon Christ , as knowing comfort is there to be had , though hee be not sure of it for himselfe : and this the soule doth out of obedience , though not out of feeling , as the poore man in the Gospell , Lord I beleeve , helpe my unbeliefe : the soule often times out of the deepe , cryes , and in the darke trusts in GOD and this is the bold adventure of faith , the first object whereof is Christ held out in a promise ; and not assurance ; which springeth from the first act when it pleaseth God to shine upon the soule , and is a reward of glorifying Gods mercy in Christ by casting the soule upon his truth and goodnesse . Assurance is GODS seale , faith is our seale , when we set to our seale by beleeving , he sets to his seale , assuring us of our condition : we yeeld first the consent and the assent of faith and then God puts his seale to the contract : there must be a good title before a confirmation , a planting before a rooting and establishing , the bargaine before the earnest . Some would have faith to be an over-powring light of the soule , wherby undoubtedly they beleeve themselves to be Christ , and Christ to be theirs : which stumbleth many a weake , yet true Christian , for this is rather the fruit of a strong faith , then the act of a weake , which struggleth with doubting , untill it hath gotten the upper hand . True it is , there must be so much light let in to the soule , as the soule may relye upon Christ , and this light must be discovered by the Spirit , and such a light as shewes a speciall love of Christ to the soule . And againe , it is true that we are not to take up our rest in the light , untill the heart be further subdued : as many are too hasty to conclude of a good condition upon uncertaine signes , before they have attained unto fuller assurance , but yet we must not deny faith where this strong assurance is wanting , so farre as to conclude against our selves ; if there be desires , putting on , to endeavour with conflict against the rising of unbeliefe , with a high prising of the favour of God in Christ , so as to value it above all things . Degrees doe not varie the kinde , weakenesse may stand with truth ; but where truth is , there will be an uncessant desire of future sealing . The second conclusion : We may upon the knowledge of our present estate in grace bee assured for the time to come : for this sealing is to the day of Redemption ; that is , till we be put into full possession of what we now beleeve , and besides , sealing is for securing for the time to come , and our Saviours promise is , that though He departed from them , yet the Comforter should abide with them for ever , Iohn 14. And why are we certaine of the favour of God to our comfort for the present , but that wee doubt not of it for the time to come ? Faith and love , and these graces , they never faile finally , therefore when the Scripture speakes of Faith , it speakes of salvation by it for the present : as if a man should be in heaven presently so soone as hee beleeves . Wee are saved by faith , say the Scriptures . we are not yet saved ; but the meaning is , we are set by faith into a state of salvation . Being put into Christ by faith , we are risen with Christ , and sit in hea●venly places with him . Faith makes the things to come , present : and faith beleeves , that , neither things present , nor things to come , shall bee able to separate us from the love of God in Christ So that our assurance is not onely for the present , but for the time to come . We are sealed to the day of Redemption , and who can reverse Gods seale , or Gods act and deed ? Grace is the earnest penny of glory : God hath made a covenant , and given earnest , he will not lose it , the earnest is never taken away , but filled up ; if wee be assured of grace for the present , we may be sure it shall be made up full in glory hereafter . If the spirit of Christ be in us , the same spirit that raised Christ from the dead , will raise us up likewise , and not leave us untill we be in full redemption , we shall awake , filled with his image . No opposition shall prevaile , God hath set us as a seale on his right hand to keep us , I and on his breast ( as the high Priest had the twelve Tribes ) to love us , and on his shoulder to support us . The marked and sealed ones in Ezech. 9. and Rev. 7. were secured from all destruction . If we be in Christ our Rocke , temptations and oppositions are but as waves , they may dash upon us , but they breake themselves . Quest . Why then do we pray for the forgivenesse of sinnes ? Answer . We pray for a clearer evidence of what we have : secondly , as the end is ordained , so the meanes must be used : God doth and will pardon sinne , and therefore we must pray for pardon , as a meanes ordained . Thirdly , prayer doth not prejudice the certainty of a thing : Christ prayeth for that hee was most sure of , Ioh. 17. I pray for them which thou hast given me , for they are thine . Pregnant for the proofe of this point , is that of Peter , Wee are begotten againe to a lively hope , a hope of that life which maketh lively . Oh but we are weake ! true , but wee are kept by the power of GOD : an inheritance is not onely kept for us , but we are kept for it . Ob. But Sathan is strong , and his malice is more than his strength ? Answ . True , but we are kept as by a Garison , wee have a guard about us . Ob. All this is true , while faith holdeth out ; but that may faile ? Answ . No , we are kept by the power of GOD through faith ; God keepeth our faith , and us by faith . Ob. But the time is long betweene us and salvation , and many dangers may fall out ? Answ . Be it so that the time is long , yet wee are kept unto salvation , even untill the day of redemption : for the Spirit by vertue of the Covenant , puts the feare of GOD into our hearts , that we shall never 〈◊〉 from 〈◊〉 : GOD doth no● pr●mise what we shall doe of our selves , but what he will doe in us , and by us . Thus the Holy Ghost putteth a shield into our hands to ward off all objections ; and helpes us to subdue the reasonings that are apt to rise within us against this blessed hope . So that this happy condition is not onely sure to us , but God hath assured us of it . Gods gracious indulgence is such , he sees here wee goe through a wildernesse , and are molested every way , therefore hee would have us assured of a blessed condition to come . So good is God , hee doth not onely finde out a glorious way of Redemption by the bloud of his Sonne God-Man , but hee acquaints us with it in the dayes of our pilgrimage . Partly , that we may glorifie him , that he may have the praise before hand of what good hee intends us : for assurance of that blessed condition will stirre up our spirits to blesse God. What the thing it selfe would worke , faith workes the same in some measure . Therefore Saint Peter , 1 Pet. 1. Blessed be God ( saith he ) who hath begotten us againe to a lively hope of an inheritance immortall , undefiled , that fadeth not away , reserved in the heavens . Why doth he blesse God before we have it ? because we are as sure of it as if we had it : what is revealed before hand , is praised for before hand . GOD would have us assured , that he may have glory . Partly to comfort us : for faith is effectuall to worke that comfort that the thing present would doe in some measure . What comfort would the soule have , if it should see heaven open , and it selfe entring into it , if redemption were at hand ? The same faith workes in some measure . What is more sure then the thing it selfe ? What more comfortable then faith in it ? When the Israelites were in the wildernesse going to Canaan , they had many promises that they should come to Canaan , and many extraordinary helpes to leade them thither ; the pillar , and cloud , and Angell : and God out of indulgence condescending to their weaknesse , gave them some grapes of Canaan : hee put it into the minde of the spies to bring of the fruits . So God gives us some work of his blessed Spirit , whereby he would have us assured , and sealed to the day of redemption . The third conclusion is this , that the spirit doth seale us . This cannot be otherwise , for who can establish us in the love of God , but he that knowes the minde of God towards us ; and who knowes the minde of God , but the spirit of God ? Then am I sealed , when I doe not onely beleeve , but by a reflecting act of the soule , know I doe beleeve : and this reflection though it be by Reason , yet it is by Reason inabled by the spirit ; our spirits by the Spirit onely can discerne of spirituall acts : it is not for us to know things above nature , without a cause above nature . None can know the meaning of our broken desires , so as to helpe us in our infirmities , but that Spirit that stirred up those desires . Againe , none knowes the grievances of our spirits , but our owne spirits , and the Spirit of God , who knowes all the turnings and corners of the soule . Who can mortifie those strong corruptions , that would hinder us in the way to heaven , but the Spirit cloathing our spirit with power from above ? who purifieth the cōscience , but he that is above cōscience ? Who can raise our spirits above all temptations and troubles , but that Spirit of power that is above all ? The strength and vigour of any creature is from the spirits and the strength of the spirits of all flesh is from this Spirit , whose office is to put spirit into our spirit . As GOD redeemed us with his bloud , so GOD must apply this bloud , that conscience may bee quieted . He onely can subdue the rebellion of our spirits , and soften our hearts , and make them fit for sealing . The Spirit onely can so repo●t the mercy of God to our soules , as to perswade and worke our hearts to this assurance , otherwise we would never yeeld . For partly the greatnesse of the state is such , that none but God can assure : and partly the misgiving and unbeliefe of our heart is such , that none but God can subdue it . The thing being so great , and our deservings so little , being unworthy of the things of this life , much more of that eternall happinesse ; this cannot be done without the high and glorious Spirit of God. How earnest and desirous then is both the Father and the Sonne to save us , that pleased to send such an Orator and Embassador as is equall with themselves to perswade us , to assure us , to fit us for salvation ? and how gracious is the Spirit that will vouchsafe to have such communion with such poore sinfull spirits as ours ? And should not this worke upon our hearts a care not to grieve the holy Spirit ? and so we come to the fourth conclusion . The fourth conclusion is , that the sealing of the spirit unto salvation , should be a strong prevailing argument not to grieve the Spirit , that is , not to sinne : for sinne onely grieves the Spirit . The grace of God ( saith Paul to Titus ) that bringeth salvation , Christ appeared : and what is Christ but grace ? Christ appeared , and the free favour of GOD in Christ , whereby wee are assured of salvation : which teacheth us , what to doe ? to deny all ungodlinesse and worldly lusts , and to live soberly , righteously , and godly in this present world . Even the consideration of the benefits of Christ , that are past ; such as came with Christs first comming : but that is not all , Verse 13. Looking for that blessed hope , and the glorious appearing of the great God and our Saviour Iesus Christ . The second comming of Christ enforceth likewise the same care of holinesse . Our conversation is in heaven , and not as theirs ( spoken of in the former Verse ) whose end is damnation , whose belly is their GOD , who minde earthly things : no , we minde heavenly things , and these heavenly desires from whence sprung they , but from the certaine expectation of our Saviour the Lord Iesus Christ , who shall change our vile bodies , &c. that is , shall redeeme us fully even our bodies as well as our soules . It is an argument of force , whether we be not yet sealed , or be sealed : if not sealed , then grieve not him whose onely office it is to seale , entertaine his motions , give way to him , that he may have scope and liberty of working . Set no reasons against his reasons , hearken to no counsell against his counsell , stand not out his perswasions any longer , but yeeld up your spirits to him , lest he put a period to his patience : he is long suffering , but not alwayes suffering : if he give us up to our own spirits , we shall only be witty to worke out our owne damnation : wee are not given up to our owne spirits , but after many repulses of this holy Spirit : and at length , what now will not serve for an argument to perswade us , shall bee used hereafter as an argument to torment us . The Spirit will helpe our spirits to repeate and recall all the motions to our owne good , that wee formerly put backe . We should thinke when conscience speakes in us , God speakes , and when the Spirit moves us , it is God that moves us , and that all excuse will be cut off : answere will be , did not I tell you of this by conscience , my deputy ? did not I move you to this good by mine owne Spirit ? Take heed of keeping out any light , for light , where it doth not come in and soften , hardens : none so hard hearted , as those upon whom the light hath shined : there is more to be hoped from a man , that hath onely a naturall conscience , then from him , whose heart and spirit hath beene long beaten on : there is more to be hoped from a heathen Pilate , than a proud Pharisee . Those that will not be sealed to their salvation , it is just with God that they should be sealed up to their destruction ; the soule without the spirit is darkenesse and confusion , full of selfe accusing and selfe tormenting thoughts : if we let the Spirit come in , it will scatter all , and settle the soule in a sweet quiet . For those that have been sealed by the Spirit , and yet not so fully , as to silence all doubts , about their estate : those should out of that beginning of comfort which they feele , studie to be pliable to the Spirit , for further increase . The Spirit scaleth by degrees : as our care of pleasing the Spirit increaseth , so our comfort increaseth ; our light will increase as the morning light unto the perfect day . Yeelding to the Spirit in one holy motion , will cause him to leade us to another , and so on forwards untill wee be more deepely acquainted with the whole counsell of God concerning our salvation : otherwise if we give way to any contrary lust , darkenesse will grow upon our Spirits unawares , and we shall be left in an unsetled condition , as those that travaile in the twilight , that cannot perfectly finde out their way . Wee shall be on and off , not daring to yeeld wholly to our lusts , because of a worke of grace begun : nor yeeld wholly to the Spirit , because we have let some unruly affection get too much strength in us ; and so our spirits are without comfort , and our profession without glory . We shall lye open to Sathan , if he be let loose to winnow our faith : for if our state come to be questioned , wee have nothing to alledge but the truth of our graces : and if we have not used the Spirit well , we shall not have power to alledge them , nor to looke upon any grace wrought in us , but upon those lusts and sinnes whereby wee have grieved the Spirit ; they will bee set in order before us , and so stare us in the face , that wee cannot but fixe our thoughts upon them . And Sathan will not lose such an advantage , but will tempt us to call the worke of grace in question : which though it bee a true worke , yet for want of light of the Spirit to discerne it , wee cannot see it to our comfort . Whereas if the Spirit would witnesse unto us the truth of our state , and the sincerity of our graces ; we shall bee able to hold our owne , and those temptations will vanish . For those that the holy Spirit hath set a clearer and stronger stampe upon , that doe not question their condition , they of all others should not grieve the Spirit . A Spirit of ingenuity will hinder them , and stirre up a shame in them to requite so ill , such a friend . Nothing so ingenuous as grace : what is commendable in nature , is in greater perfection in grace . How doth the conscience of unkindenesse to a friend that hath deserved well of us , trouble our spirits , that we know not with what face to looke upon him ? And will not unkindenesse to the Spirit make us ashamed to lift up our face to heaven ? Benefits are bonds , and the greater favour , the stronger obligation ; now what greater favour is there , then for the Spirit to renew us according to the Image of God our glorious Saviour : who carried the Image of Sathan before ? And by this to appropriate us unto GOD , to be laid up in his treasure , as carrying his stampe , and by this to bee separated from the vile condition of the world , although we carry in us the seeds of the same corruption that the worst doth , differing nothing from them but in GODS free grace and the fruits of it . For God to esteeme so of us , that have no worthinesse of our owne , but altogether persons not worthy to bee beloved : as to make our unworthinesse a foile , to set out the freenesse of his love ; in making us worthy , whom he found not so . For the Spirit by sealing of us to secure us in the midst of all spirituall dangers : and to hide us as his secret ones , that that evill one should not touch us to hurt us . These , as they are favours of an high nature , the more eare they require to walke worthy of them . We cannot but forget our selves , before wee yeeld to any thing against that dignity the Spirit hath sealed us to . Nature helped with ordinary education , moveth every man to carry himselfe answerable to his condition : a Magistrate as a Magistrate , a Subject as a Subject , a Childe as a Childe ; and we thinke it disgracefull to doe otherwise : and shall that which is disgracefull to nature , not be much more disgracefull to nature renewed , and advanced by the Spirit ? And indeed as wee should not , so wee cannot grieve the Spirit so farre forth as wee are renewed . Our new nature will not suffer us to dissemble , to be worldly , to bee carnall , as the world is , wee cannot but study holinesse , we cannot but be for GOD and his truth , wee cannot but expresse what we are , and whose we are . It is impossible a man should care for heaven , that doth not care for the beginnings of heaven : hee cannot bee said to care for full redemption and glory , that doth not care for the spirit of grace : fulnesse of grace is the best thing in glory ; other things , as peace and joy , and the like , they are but the shinings forth of this fulnesse of grace in glory . Againe , when the Spirit assureth us of Gods love in the greatest fruits of it , as it doth when it assureth this redemption : That love kindles love againe , and love constraines us , by a sweet necessitie to yeeld cheerefull and willing obedience in all things : there is nothing more active and fuller of invention , than love , and there is nothing that love studies more than how to please , there is nothing that it feares more than to discontent . It is a neate affection , and will indure nothing offensive , either to it selfe , or the spirit of such as we love : and this love the Spirit teaches the heart , and love teaches us not onely our duty , but to doe it in a loving and acceptable manner . It carries out the whole streame of the soule with it , and rules all , whilest it rules , and will not suffer the soule to divert to by-things , much lesse to contrary . Againe , these graces that are conversant about that condition which the Spirit assureth us of , as faith and hope , are purging and purifying graces , working a suteablenesse in the soule , to the things beleeved , and hoped for : and the excellency of the things beleeved and hoped for , have such a working upon the soule , that it will not suffer the soule to defile it selfe . Our hopes on high , will leade us to wayes on high , therefore whilest these graces are exercised about these objects , the soule cannot but be in a pleasing frame . It hath beene an old cavill , that certainty of salvation breeds security and loosenesse of life . And what is there that an ill disposed soule cannot sucke poyson out of ? A man may as truely say , the Sea burnes , or the Fire cooles : there is nothing quickens a soule more to cheerefull obedience , than assurance of Gods love , and that our labour should not be in vaine in the Lord ; this is the Scriptures Logicke and Retoricke to inforce and perswade a holy life from knowledge of our present estate in grace . I beseech you by the mercies of God , saith Saint Paul : what mercies ? such as he had spoken of before . Iustification , Sanctification , Assurance that all shall worke together for good , that nothing shall bee able to separate us from the love of God in Christ : all duties tend to assurance , or spring from assurance . Gods intendment is to bring us to heaven by a way of love , and cheerefulnesse ; as all his wayes towards us in our salvation , are in love . And this is the scope of the covenant of grace ; and for this end he sends the Spirit of adoption into our hearts , that we may have a childe-like liberty with God in all our addresses to him . When he offers himselfe to us as a father , it is fit we should offer our selves to him as children ; nature teaches a child , the more he desires his fathers love , the more hee feares to displease him . And hee is judged to be gracelesse , that will therefore venture to offend his father , because he knowes he neither can , or will disinherit him . Certaine it is , the more surely we know God h●th begotten us to so glorious an inherit●nce , the more it will worke upon our bowels , to take all to heart that may any way touch him : this wrought upon David , when the Prophet told him , God hath done this & this for thee , and would have done more , if that had beene too little , it melted him presently into an humble confession . Those that have felt the power of the Spirit of adoption on their hearts , will both by a divine instinct , as also by strength of reason , be carried to all those courses wherein they shall approve themselves to their father . Instinct of nature strengthened with grounds , will move strongly . To conclude this discourse , let Christians therefore he carefull to preserve and ch●●ish the worke of assurance and sealing in them . 2 What God doth for us , he doth by grace in us , he wil preserve us that we shall not fall from him by putting the grace of feare into us , Ier. Hee will keepe us , but by what meanes ? The peace of God which passeth all understanding , shall guard our hearts . God maketh our Calling and Election sure in us , by stirring our hearts up to be diligently exercised in adding one grace unto another , and in growing in every grace , as 2 Pet. 1. Therefore wee must attend upon all spirituall meanes of growth and quickening : so shall you have a further entrance into the kingdome of Iesus Christ : that is , you shall have more evident knowledge of your entrance into the kingdome of grace here , and likewise into the kingdome of glory hereafter . Those that doe not so , shall have no comfort either from the time past , for they shall forget they were purged from their sinnes , or from thoughts of the time to come , for they shall not be able to see things farre off . 2 If assurance be in a lesser degree , yet yeeld not to temptations and carnall reasonings : if our evidences be not so faire , yet wee will not part with our inheritance . Coynes , as old groates , that have little of the stampe left , yet are currant . We lose our comfort many times , because wee yeeld so easily , because we have not such a strong and cleare seale of salvation as we would , to be born down that we have none at all , is a great weakenesse : exercise therefore the little faith thou hast in striving against such objections , and it will be a meanes to preserve the seale of the Spirit . 3 Because this sealing is graduall , we should pray as Paul , Ephes . 1. for a spirit of revelation , that wee may be more sealed : ( the Ephesians were sealed , for whom Paul prayes , and so the Colossians ; yet ) that GOD would reveale to their spirits , more their excellent condition . There are riches of assurance ; the Apostle would have them to labour not onely for assurance , but for the riches of it ; that will bring rich comfort , and joy and peace . Times of temptations and tryall may come , and such as , if wee have not strong assurance , we may be sorely troubled , and call all into question . This may be the sad condition of Gods own children , and from this , that in times of peace , they contented themselves with a lesser degree of this assurance and sealing . 4 Lastly , bee watchfull over your owne hearts and wayes , that according to what you have now learned , you grieve not the spirit , for by it you are sealed ; intimating , that if in any thing wee withstand and grieve the spirit , we shall in so doing , prejudice our selves , and suffer in the comfort and evidence of our sealing . FINIS . Notes, typically marginal, from the original text Notes for div A68733-e3600 Scope of the words . Holy Ghost called Spirit , why . Holy Spirirt Holinesse not onely an attribute in God , but the excellency of all h●s attributes . He is holy in mercy , in iustice , in goodnesse , &c. Two desires in man by nature . Foure things presupposed . The spirit in us . Differēce of the Spirits being in Christ , and in us . How the Spirit was in Adam in innocency . How in carnall men . The holy Ghost dwels not in us as in ordinary houses , but as Temples . The holy spirit makes all holy , where ever he comes . The spirit a Counsellor and Comforter . We are prone to grieve the Spirit . We should be carefull of grieving it . Foure points observed . What it is to grieve the Spirit . Spirit grieved how . Spirit considered as in himselfe , as in us . How the Spirit worketh in us . Ob. We intend not in sin , to grieve the Spirit . An. We doe it in the cause . Wherein we grieve the Spirit . We grieve the Spiri● by unkindnesse . Ier. Aggravation of sinnes of Professors . Sins against knowledg are such either , 1 Directly . 2 Indirectly . Why voluntary sins grieve the Spirit so much . Exod. 20. Sinnes against the second Table in what respect they grieve most . Gods method in dealing with sinners . Some sins grieve more than other . Eph. 5. 18. Gal. 6. Jer. 42. The Spirit is grieved by sinnes against the Gospell . Slighting ordinances . The sinne of these times . By false judgment of things . When wee plot and contrive sinne , the Spirit is grieved . And sinne having helpes to 〈◊〉 ●he 〈◊〉 . By caveling against the truth . Neglect of prayer and dependance . Overmuch worldly businesse . Omission of duties . The Spirit grieved in others , is grieved by Neglects . Contempt Censures . By superiours . By inferiours . By ill example the Spirit is grieved . How it may be knowne when the Spirtt is grieved . Issues of grieving the Spirit . Leaving us to our selves . Grieving our spirits . Quest . How far a childe of God may grieve the Spirit . Answ . Gods children commit not the sin against the holy Ghost . Sinne against the holy Ghost , what ? Miscariage concerning the sin against the holy Ghost . Concerning others . Concerning themselves . Feare frees from three things . How to prevent grieving the Spirit . Give up our selves to the guidance of the Spirit . Gal. 2. To obey him perfectly . Quest . Answ . How to know the motions of the Spirit . They raise higher . Are constant . They change the heart . Are seasonable . Evidence themselves . Orderly . Dependant on God. To concurre with the spirits motions . Cherish holy motions . Give the Spirit scope in his ordinances . Isay 7. If the Spirit 〈…〉 . Take heed of lesser sinnes . Looke to the first rise of sins . Renew repentance . Avoyd corrupt communication . Object . Answ . Motives not to grieve the Spirit . Notes for div A68733-e6840 The sealing of Christ . Act. 20. 28 Rom. 1. 4. Christians are sealed . Similie . For confirmation . Distinction . 1 Tim. 2. Simile . Similie . Similie . Appropriation . Can. 6. Psal . 4. Psal . 73. Estimation . Ier. 2. 3. Secresie . Revel . 3. Security . Degrees of sealing . Faith. Sanctification . Quest . Answ . What goeth before this witnesse of the Spirit . Gal. 6. Revel . 2. What accompanieth , &c. What followeth after this witnessing of the Spirit . Rom. 8. 16 33 &c. Pro. 31. 6. Redemption double . Full redemption not yet . A day of Redemption . The day of Redemption ought to be thought on . Day of vengeance to wicked . The first conclusion . Rom. 9. Ioh. 1. The second conclusion . Col. 1. Rom. 8. Rom. 8. 11 Psal . Why we pray for forgivenesse of sinnes . 1 Pet. 1. 3 , 4 , 5. Why God assureth us of our salvation . For his glory . For our comfort . The third conclusion The fou●th conclusion T●t . 2. 11. 12. Phil. 3. ●● It is an argument to them that are 1 Not sealed . 2 Those that are sealed either in a 1 Lesser degree . Those that are sealed in a higher degree . 1 Ioh. 3. Rom. 12. 2 Sam. ●1 . 1. Meanes . Phil. 3. 2 Pet. 1. 2 Meanes . 3 Meanes . Col. 2. 2. 4 Meanes . 
A86947	----	The mystery of Christ in us, with the mystery of the Father, Word, and holy Ghost or Spirit, opened also, the parable of the rich man's flocks and herds, and the poor man's ewe-lamb, explicated. Likewise, the way that Christ takes to undo a man, and take away his life. Together with a discovery of the neerness of Christs coming, and of those glorious things which are to be fulfilled in these later days. Set forth and published by Ed. Hide jun. Hyde, Edward, 1607-1659. This text is an enriched version of the TCP digital transcription A86947 of text R209351 in the English Short Title Catalog (Thomason E1372_4). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 239 KB of XML-encoded text transcribed from 103 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86947 Wing H3866 Thomason E1372_4 ESTC R209351 99868234 99868234 169869 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86947) Transcribed from: (Early English Books Online ; image set 169869) Images scanned from microfilm: (Thomason Tracts ; 179:E1372[4]) The mystery of Christ in us, with the mystery of the Father, Word, and holy Ghost or Spirit, opened also, the parable of the rich man's flocks and herds, and the poor man's ewe-lamb, explicated. Likewise, the way that Christ takes to undo a man, and take away his life. Together with a discovery of the neerness of Christs coming, and of those glorious things which are to be fulfilled in these later days. Set forth and published by Ed. Hide jun. Hyde, Edward, 1607-1659. [14], 190 p. Printed by Ja. Cottrel, for Giles Calvert, at the black Spread-Eagle at the West-end of Pauls, London : 1651. Ed. Hide jun. = Edward Hyde. Annotation on Thomason copy: "may. 28". Reproduction of the original in the British Library. eng Jesus Christ -- Meditations -- Early works to 1800. Christian life -- Early works to 1800. Trinity -- Early works to 1800. Holy Spirit -- Symbolism -- Early works to 1800. God -- Knowableness -- Early works to 1800. A86947 R209351 (Thomason E1372_4). civilwar no The mystery of Christ in us, with the mystery of the Father, Word, and holy Ghost or Spirit, opened: also, the parable of the rich man's fl Hyde, Edward 1651 47998 116 0 0 0 0 0 24 C The rate of 24 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-07 Robyn Anspach Sampled and proofread 2007-07 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE MYSTERY OF CHRIST in Us , With the Mystery of the Father , Word , and holy Ghost or Spirit , OPENED . Also , the Parable of the rich man's flocks and herds , and the poor man's ewe-lamb , Explicated . Likewise , the way that Christ takes to undo a man , and take away his life . Together with a discovery of the neerness of Christs coming , and of those glorious things which are to be fulfilled in these later days . Set forth and published by Ed. Hide jun. Rom. 10. 6 , 7 , 8 , 9. 2 Sam. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7. 1 Joh. 5. 7 , 8. Psal. 87. 1 , 2 , 3 , 4 , 5 , 6 , 7. Isa. 6. 6 , 7. Zech. 14. 20 , 21. Zech. 5. 6 , 7 , 8 , 9. London , Printed by Ja. Cottrel , for Giles Calvert , at the black Spread-Eagle at the West-end of Pauls . 1651. To the Reader . Christian Reader , BEfore I was stirred up to set pen to paper in this following Treatise , I found in my spirit such a contrariety to it , that I resolved within my self I would write no more . But within a little while after , I found the Spirit of God to have such violent , strong , and powerful influence upon me , that I could not withstand it , but write . And besides , I had no peace and quietness in my spirit , till I had unloadened my spirit , and finished this Work : for I had this dashed into my spirit , Write . But no sooner was it dashed in , but I went and consulted with flesh and blood , and so questioned it , whether it was from the Lord , or no . And after some further clearings of it up by the Lord to my spirit , I was forced to lie down under the truth , power , and authority of it . Within a while after , there were divers places of Scripture given in unto me , with the minde , interpretation , and meaning thereof ; which I was to write , and which I have in this Discourse inserted . Two things therefore I do desire of you in the reading of this Discourse : First , That you would not pass censure upon it , till you have thorowly examined and tried what is written , lest you pass sentence upon the Truth , and so be found an opposer of it . The second is this : That you would not judge nor take that for Error , that doth not sute with your judgements or apprehensions : this is the weakness of many Professors in our age ; if their judgments and lights cannot comprehend a thing , they look upon that thing to be erroneous : they measure Truth according to their capacity ; it is not Truth no further then they can reach it : this very thing hath made many to withstand Truth ; As for example , our Priests and others , how often have they withstood Truth , meerly upon this ground ! Weigh what is written , ponder it in your heart and spirit : if you cannot comprehend what is written , be silent , do not resist it ; it may be , you may have a discoverie of that you never had before ; haply what is written , may meet with some of your hearts and spirits ▪ Here are waters to the Ancles , to the Knees , to the Loyns ; a River that cannot be passed over , a Fountain that will never be dry ; waters to wade in , to swim in ; living waters , waters of life ; healing waters , pure waters ; waters to drown man in , to bury man in : do not despise these waters , wait on them ; you know not but that an Angel from heaven may come down and put you into them , and involve you in them : there is one in this Discourse , it may be , may meet with you ; if he doth , he will rob you of all your goods , wit , parts , gifts , understanding , knowledge , wisdom , power ; he will quite undo you , yea , take away your life . If you meet with one that doth this , do not forget to return praises to him ; wait , it may be you may have that great doubt resolved , Christ in you , whom you have so much expected from heaven & from the deep : if you have , exalt the Lord , not me . It may be , you may meet with some discoveries of the Father , Word and Spirit , or Water , Blood and Holy Ghost , and of their several testimonies ; if you do , praise him that lives for ever and ever , not me . It may be , God may meet with you in a parabolical way and manner , as he did David , and make you pass sentence upon your self , in passing sentence upon another , and condemn you out of your own mouth that you have sinned ; if he doth , magnifie the Lord , not me . It may be , Jesus Christ may steal like a theef into your hearts by this Discourse , with greater power and glory then ever he hath done heretofore : if he doth , be sure to return praises unto him , not to me . It may be , God may make mention of Rahab and Babylon to you , in this Discourse ; it may be he may call you to behold Philistia and Tyre , with Ethiopia , & tell you that this man was born there : if he doth , admire the Lord , not me . It may be , you may have a discoverie of that glory that is to be revealed in these latter days , and is in this Discourse set down : Who would resist and withstand therefore ? who would not wait , seeing there is no safety in resisting , but in patiently waiting ? Then resist rather say , Ah Lord , there may be Truth in this Discourse , though I cannot comprehend it ; and it is madness in men , to withstand and speak evil of that they know not , nor are able to comprehend : reveal it , discover it , that I may praise thee ; then he will discover it to thee . Here is no need of the Sun , Moon , Stars , Candle , and Temple ; for the Lord God Almighty , and the Lamb , are the Temple thereof , and the glory of God did lighten them , and the Lamb is the light thereof : and there shall be no night there , and they need no Candle , neither light of the Sun ; for the Lord God giveth them light . I look for some to scoff , laugh , and jeer at me , and that which I have written ; to slight and scorn me , and what is written , As I am sure the Priests and others will . Do , slight , scorn , laugh and jeer at me and what I have written ; see what you will get by it in the end ; see what will be the issue of it . And I look for others to finde fault with me , and speak evil and reproach me , and be angry with me for what I have written . Others I look should say that I go backward and forward in what I write , and contradict my self . I look that others haply should say , that I write scatteringly , meanly , and not learnedly , but poorly . I care not what they say , I weigh it not ; I desire to speak not in the eloquence of mans wisdom , but in the plainness of the Spirit : and as for their scoffs , jeers , laughters , evil speakings , and reproaches , I weigh them not likewise ; they are my portion , I rejoyce in them all , if there were as many more of them : I shall and do count them my Crown , and shall and do not think my self worthy of them . I know whom I have believed , whose I am ; not Mens , not Sins , not Satans , but the Lords , In the Truth that is after godliness , EDVV. HIDE Junior ▪ CHAP. I. Some sweet Discoveries of CHRIST in us , out of Rom. 10. 6 , 7 , 8 , 9 , 10 ▪ Vers . 6. But the righteousness which is of faith , speaketh on this wise : Say not in thine heart , Who shall ascend into heaven ? That is , to bring Christ down from above . 7. Or , who shall descend into the deep ? That is , to bring up Christ again from the dead . 8. But what saith it ? The word is nigh thee , even in thy mouth , and in thy heart ; that is the word of faith which we preach , 9. That if thou shalt confess with thy mouth the Lord Jesus , and shalt believe in thine heart that God hath raised him from the dead , thou shalt be saved . IN the Thirtieth and One and thirtieth Verses of the Ninth Chapter to the Romanes , there are two Nations spoken of ; that is to say , the Gentiles and the Jews . The Gentiles were those which followed not after righteousness , yet had attained to righteousness , even the righteousness which is of faith : and the Jews , otherwise Israel , were those which followed after the Law of righteousness , but had not attained to the Law of righteousness . The first reason of it , is set down in verse 32. Wherefore ? because they sought it not by faith , as the Gentiles did , but as it were by the works of the Law . The second reason of it , is , Because they stumbled at that stumbling stone , v. 33. As it is written , Behold , I lay in Sion a stumbling stone , and rock of offence ; and whosoever believeth on him , shall not be ashamed . Jesus Christ is a great stumbling block , and rock of offence , to those professors that do not openly nor professedly , but , as it were , seek righteousness by the Law . Quest . But what is it to seek righteousness , as it were , by the Law ? Answ. It is to seek righteousness partly by believing , and partly by doing . Those that do so , stumble at Christ , and know not what to make of him , and are offended at him ; and , in the end , they split themselves against him , just as those glorious professors the Scribes and Pharisees did , by reason of their not knowing him . Now in the first Verse of the tenth Chapter to the Romanes , Paul tells his brethren the Jews what a hearty desire he had , and how he prayed that they might be saved : Brethren , my hearts desire and prayer to God for Israel is , that they might be saved . And the reason of this prayer , he tells them ▪ vers. 2. For I bear them record , that they have a zeal of God , but not according to knowledge . They were mighty zealous for God , but it did not proceed from true knowledge : as the Scribes and Pharisees were mighty zealous and strict in keeping the Sabbath , praying , giving of alms , and the like ; but it proceeded not from a right knowledge , it did not proceed from a true principle . And there are many Zealots in our days , Oh how full of zeal they are for God , in praying , speaking , preaching , and the like ! but yet not agreeable to true knowledge . And the reason of this is in the third verse : For they being ignorant of Gods righteousness , and going about to establish their own righteousness , have not submitted themselves unto the righteousness of God . As the not seeking righteousness by faith , keeps those from attaining to the Law of righteousness , that follow after the Law of righteousness : so ignorance of Gods righteousness makes many go about to establish their own , and so by that means do not subject to God's righteousness . In the fourth verse , Paul sheweth , that Christ is the end of the Law , for righteousness , to every one that believeth : which the glorious Israelites , Scribes and Pharisees , follow after , thinking to be justified thereby . The righteousness of which Law , Moses describes in the fifth verse , that the man which doth those things shall live in them . Which saying , Satan , many times , makes use of against poor souls , thereby to stir them up to follow after the righteousness of the Law : And he makes use of it thus : Saith Satan , If you do the things that the Law commands you , you shall live by them : this is Scripture saith the devil , If you perform the Law , you shall live ; for there is life wrapped up , in keeping of the Law : And poor souls set upon the keeping of it , and trouble , and perplex , and wear out themselves ; and the more they strive to keep it , the further off are they from keeping of it ; And the devils design in it , is , to keep poor souls from submitting to the righteousness of God ; the devil knowing well , that as many as are of the works of the Law , are under the curse ; for it is written , Cursed is every one that continueth not in all things that are written in the Book of the Law , to do them , Gal. 4. 10 , 11. And that no man is justified by the Law , in the sight of God , is evident : for the just shall live by Faith , Now in the 6. ver. which is that I intend to speak to , Paul describes the righteousness of Faith : But the righteousness which is of Faith , speaketh on this wise , Say not in thine heart , Who shall ascend into heaven ? that is , to bring Christ down from above , &c. The words are the voice of the righteousness which is of Faith ; they are what the righteousness of Faith speaketh : and there are in the words , these things to be considered : First , What Faith is . Secondly , What the voice of the righteousness of Faith is . Thirdly , What it speaks . Fourthly , To whom it speaks . The first thing to be considered , is , What Faith is ; that is , what the Faith of Christ is , as it is in the original . It is a supernatural divine work of God , upon the Spirit , which enables the soul to believe above all that natural Faith and Hope that is in the soul , and above all fear and questionings , and against all grounds that are in the soul to the contrary : it is that which letteth us into God , into the righteosness of God ; it is the key that unloks the Cabinet where righteousness is , and lets us in into the mysteries of the kingdom : Gal. 3. 7 , 9. Know ye therefore , that they which are of Faith , the same are the children of Abraham , and are blessed with faithful Abraham . Or , faith in this place may be taken for Christ ; Gal. 3. 23. But before Faith came , we were kept under the Law , shut up unto the Faith which should afterwards be revealed . The second thing to be considered , is , what the righteousness which is of Faith is . It is the righteousness which is by believing . But what is the righteousness which is by believing ? It is the righteousness of God . But you will ask me , What is that ? See in Rom. 3. 25 , 26. Whom God hath set forth to be a propitiation , through Faith in his blood , to declare his righteousness , for the remission of sins that are past , through the forbearance of God ; to declare , I say , at this time his righteousness , that he might be just , and the justifier of him which believeth in Jesus . His righteousness consisteth in this , in that he can remit sin , and yet be faithful ; in that he can justifie the ungodly , and yet be just : or the righteousness of Faith is the righteousness of Christ ; for Faith is called Christ , as I said before ; He is made of God unto us , Wisdom , Sanctification , Justification , Redemption , Righteousness , and the like . But what is the righteousness of Christ ? or in what doth the matter of it consist ? In the Active and Passive obedience of Christ ; That is , in what he hath done and suffered for us . The third thing to be considered , is , What the voice of the righteousness of Faith is , or what it speaketh . It speaketh these following things ; that is to say , Say not in thine heart . That is , Do not speak secretly . It speaks this to us , our readiness to speak that secretly , which haply we would not speak openly , that others may take notice of what we say . Quest . But what should I not say in my heart ? Answ. These two things following : First , Who shall ascend into heaven ? What is that ? That is , to bring down Christ from above . We are ready to speak it in our hearts , though not in our mouthes , Who shall ascend into heaven ? We want Christ ; he is not in our hearts ; surely he is in heaven ; and our souls are troubled with care for one to go up into heaven , to fetch him down into our hearts : O how we have endeavoured to fetch him down , by prayer and striving ! As I my self have done : O how I have gaped for him to come down from heaven into my mouth and heart , when I was many times praying ! And when I could do no good this way , I have been much inquisitive in my spirit for one to fetch him down from out of the skies , and out of the deep , into my heart . Answ. 2. Say not in thine heart , Who shall descend into the deep ? What is that ? That is , to bring up Christ again from the dead . For want of a feeling of Christ within us , we are ready to say in our hearts , though not with our mouthes , Who shall descend into the deep ? We conclude many times in our spirits , that either he is in the heavens , or in the deep . But first , we are carried out , with much care , for one to fetch him from above : And if Jesus Christ come not down from thence into our hearts , then we conclude he is not there , but in the deep ; and we are very inquisitive who shall fetch him from the dead . We think that either he is above us , or beneath us , among the dead in the grave , in hell . Sometimes we think he is risen , and ascended above ; and sometimes we think that he is not . Thus much for that which the righteousness of faith would have us not say . Now we are to speak of that which the righteousness of faith saith . What is that ? First , The righteousness of faith saith , The Word is nigh thee . But what word ? The word of faith , which we preach ▪ What word is that ? Christ . Why is he called the word of faith ? Because he it is that begets faith in souls . The righteousness of faith saith , That word is nigh thee . Oh that God would give us ears to hear : it is good news that the righteousness of faith speaks . We will hear thee what thou sayst , therefore speak , Lord . The Word is nigh , Whom ? Thee , us , them , him , her , all . Friends , Christ is nigh us ; he is on our right hand , and on our left hand ▪ though we see him not , Job 23. 9. The Word of God is nigh us . But why is Christ called the Word of God in Scripture ? Because , as the word of a man is that whereby a man expresseth himself , his minde : so Christ is called the Word of God in this respect ; he is the minde of the Father expressed . That by which we know the minde of a man , is his words ; that by which we know the minde of God , is by his Word . So that Christ is the minde of God discovered ; the Word is God made known , revealed : This Word was God , and was with God , Joh. 1. 1. Christ is called the Word of Truth likewise in Scripture : Who hath begotten us to himself by the Word of Truth . But why is he called the Word of Truth ? Because he begets Truth in the soul . This Word is nigh thee . How nigh me ? Very nigh thee : Deut. 30. 14. For the Word is very nigh unto thee . Where is it ? In thy mouth . I do not finde him there . Though you do not , yet he is there . Secondly , He is in thine heart . I do not feel him there , and therefore he is not there . That will not follow : he is there , though you feel him not : that Jesus which you look for from above and beneath , is exceeding nigh to thee , even in thy mouth , and in thine heart ; he is as nigh as possible can be : he is not far from every one of us , Acts 17. 27. We many times disquiet our selves for one to fetch him from above , and from the deep ; whenas , poor souls , our Christ is within us . We are carried out after more Sense then Faith ; and that is the reason that we no longer then we feel Christ to be in us , do conclude him to be in our hearts . The next thing to be enquired into , is , To whom the voice of the righteousness of faith speaketh . That is , to those , who , by reason of the want of feeling Jesus Christ within them , are carried out to enquire who shall ascend into the heavens , and who shall descend into the deep , to fetch Christ from thence into their hearts : which were the Jews , Israel , and , in them , the Saints : And the words indeed are spoken , to prevent all Objections in them , and others , against this truth , Christ in them . And there is not an Objection that they can make , or that we and others can make , but it is there answered . The voice of the righteousness of faith speaks so fully to all Objections , that I cannot but subscribe to the truth of what it saith , That Christ is in me : I am forced to do it , by reason I have nothing to say against the truth ; though my base heart , together with the devil , is ready to question every truth of God , though it be never so plain . The words being explicated , there will arise naturally this Corollary ; that is to say , That there is an aptitude in the spirits of those who feel not the Lord Jesus within them , to enquire who shall ascend into heaven , or who shall descend into the deep , to fetch Christ from thence into their spirits , whenas Christ is within them . This is clear from the words . The grounds of this Doctrine are two : 1. Ignorance . 2. Unbelief . First , Ignorance . We are ignorant of the Omnipresencie of Christ , that he is present in every place , and in our hearts , as in every place . I have heard many professors subscribe to this truth , but yet have denied it a truth in their particular souls . Secondly , Unbelief . We cannot believe that he is in our hearts : we will give Christ a being in every place , but not in our hearts . The cause of Unbelief , is Ignorance : we are ignorant of this truth , Christ in us , and therefore cannot believe it . If it be so , that there is a readiness in those who feel not the Lord Jesus in them , to enquire who shall ascend into heaven , and who shall descend into the deep , to fetch Christ from thence into their hearts ; Then say not in your hearts , Who shall ascend , and who shall descend , to fetch Christ from heaven and the deep , into your hearts : it is the voice of the righteousness of Faith . Why do you say so ? what is the reason of it ? Because , saith the soul , I do not injoy him , nor possess him within me . How do you know that you do not injoy him ? Because I feel him not : I should feel him within me , if he were there . Poor soul , he may be within thee , though thou feelest him not ; and it is thy being carryed out after more Feeling then Faith , that blindes thine eyes . 2. If it be so , This may serve to discover what manner of spirit we are of ; it discovers the baseness of our spirits , that though the righteousness of faith saith , Say not in your hearts , Who shall go up into heaven , and who shall go down into the deep , to fetch Christ from thence into our hearts ; yet we will say so , and do say so often in our hearts , though we have no ground to say so , seeing Christ is within us . A second Corollary from the words , is this : That that Christ which we take care for , who shall ascend into the heavens , and who shall descend into the deep , to bring him into our hearts , is within us , even in our hearts . This is cleer from the words : They enquired , who shall ascend , and who shall descend , to bring Christ into their hearts ; whenas he was within them . To prove this truth further , we shall bring divers places of Scripture : See that in Joh. 15. 4. Abide in me , and I in you : he speaks to his Disciples that were offended at his fleshly departure from them : and that in Joh. 17. 23. I in them , and thou in me : and then that in 2 Cor. 13. 5. Examine your selves , whether ye be in the Faith : prove your own selves : know ye not your own selves , how that Jesus Christ is in you , except ye be reprobates ? That is , unapproved , or rejected . As if the Apostle should say , You are reprobates , if Christ be not in you : and therefore he puts them upon trying & proving whether he be in them or no . And that in Eph. 4. 6. One God and Father of all who is above all , and through all , and in you all . And that in 1 Joh. 4. Ye are of God , little children , and have overcome them ; because greater is he that is in you , then he that is in the world ; speaking of Christ , that he is in us , and is stronger then he that is in the world , which is the devil . It is very sweet to consider this well ; and the right consideration of it , will take away the fear that is many times in our spirits of the devil , and of Christ not being in us . And that in Gal. 2. 20. I am crucified with Christ , nevertheless I live ; yet not I , but Christ lives in me . I am crucified , and yet I live . This is a paradox , a strange thing : how can a man be crucified , and yet live ? The meaning of it is , he was crucified to the world , and lived to God . And in Psal. 46. 5. God is in the midst of her ; she shall not be moved . Friends , God will not suffer us to be moved away from the hope of the Gospel , but will help , and that early , when a temptation seizeth upon us , because he is in the midst of us . And that in Jerem. 14. 9. Why shouldst thou seem to be as a man amazed with us , and as a mighty man that cannot save us ? They ask God this question ; Yet , that is , Though it be so , thou art in the midst of us , thou art neer to us , we are called by thy Name : that is , We are thine , and therefore leave us not . Just so , poor souls many times say to God , when he seems to their souls as a man amazed , and as one that cannot save them ; Why art thou so , Lord ? tell us the reason of it : notwithstanding this , thou art in the midst of us ; thou art ours , and we are thine ; we are called by thy Name ; do not forsake us . And that in Zeph. 3. 5. The just Lord is in the midst thereof , ( speaking of his Sanctuary : ) he will not do iniquity , that is , sin . Friends , the holy Lord is within us : see the fifteenth verse : The Lord is in the midst of thee ; thou shalt not see evil any more . Therefore , in the fourteenth verse , he calls upon his people to sing : Sing , O daughter of Zion ; shout , O Israel ; be glad and rejoyce with all the heart , O daughter of Jerusalem . Is not this good news ? Friends , why do ye not sing and shout for joy , seeing the Lord is within you ? And in the seventeenth verse he speaks of the same thing : The Lord thy God in the midst of thee ; or , he that is thy God , is in the midst of thee : he is mighty ; that is , he is strong ; he will save thee ; nothing shall hinder him , neither sin nor devils : he will rejoyce over thee with joy ; that is , he will spend his joy upon thee ; thou shalt have his joy ; he will love thee , and he will rest in that love ; he will lie down and take his ease in that love wherewith he hath loved thee : He will not onely rejoyce over thee with joy , but he will joy over thee with singing : he will sing and joy over thee ; thou shalt be the subject of his joy and rejoycing . Now in the sixteenth verse it is said , In that day it shall be said to Jerusalem , Fear thou not , I am in the midst of thee ; and to Zion , Let not thy hands be slack ; that is , be not unbelieving . The reason why I mentioned all these places of Scripture , was , that so the Objections might be fully satisfied concerning this truth , Christ in them . If it be so , that that Christ which we take care for , who shall ascend into the heavens , and who shall descend into the deep , to bring him into our hearts , is within us , that is , in our hearts : Then , Friends , be peswaded of this truth , that Christ is within you . But who is it that saith , that Christ is within us ? The righteousness of faith and the Scriptures say so , that he is in us , in the midst of us , nigh to us , even in our hearts . O glorious truth ! O excellent truth ! This is sweet , sweet . But you seem to make no difference between Christ's being in all the world , and his being in the Saints . Yes but I do ; there is a great deal of difference . He is in all the world more generally ; he is in his Saints more particularly . If it be so , then this may serve to discover this truth to us : O how pitiful ignorant many professors are of this truth , Christ in them ! How ready are they to disclaim it , and put it away from them , and not to own it , by teason of their not knowing and ignorance of it ! Friends , do ye believe it ? is it a truth to your souls ? Then why do you not rejoyce and sing ? why are ye sad , seeing the Lord God , in the midst of you , is mighty . If it be so , wait upon God , till he reveal his Son in you . Paul did not know Christ to be in him , before God revealed him : When it pleased God to reveal his Son in Paul , then Paul knew him to be in him . No man knows the Son , but he to whom the Father will reveal him : Therefore desire the Father to reveal him in you . If it be so , awake him not , till he please . Cant. 3. 5. I charge you , O ye daughters of Jerusalem , by the roes and hindes of the field , that ye stir not up , nor awake my Love , till he please . And Cant. 2. 7. he speaks of the like thing , We are ready to awake the Lord , and stir him up , when he doth not please : we are not contented that he should awake when he pleaseth . If he doth not awake when we would awake him , and discover himself in us and to us , then we are discontented and troubled at it . The Spouse chargeth the daughters of Jerusalem not to do it , by the roes and hindes of the field : the meaning is , The Spouse doth call the very dumb creatures to witness against stirrers up of Christ ; and we are charged also not to do it . And therefore , Friends , take heed , be patient ; wait , wait , till he is pleased to make known himself in you . If it be so , then take heed of conferring with flesh and blood , ( which is men , or the fleshly part of the soul ) when he doth please to reveal himself . This we are ready to do , and then immediately we question whether it be true or no , that he is within us . Paul saith , Gal. 1. 16 , that he consulted not with flesh and blood , when he had adiscovery of Christ in him , whether it was true or no . If ye go to ask flesh and blood the truth of your discoveries , it will tell you , that all your discoveries of Christ are false . Have a care therefore of going to flesh and blood : so soon as ever you have a manifestation of Christ in you , flesh and blood will make you question all your discoveries of Christ ; and the reason is , because it is an enemy to the soul . If it be so , that Christ is within us , Then let us confess him with our mouthes ; this is our duty , to confess him : Whom ? Jesus Christ . How confess him ? To be within us . Where ? In our hearts . That which is required on our parts , is , I say , to confess him to be within us : That if thou shalt confess with thy mouth the Lord Jesus , He is in us ; it is so , it is no lye . Whether we confess it , or no , this is the true saying of the righteousness of faith ; and therefore let us confess him . Object . But , may some say , How shall I confess him , when I do not know whether or no he is in me ? Whether you know , or do not know it , he is there . But I cannot acknowledge it , saith the soul . Why cannot you acknowledge it ? Because I do not feel him to be within me : nay , surely he is not within me . Why do you say so ? What makes you say so ? What makes you think he is not within you ? I am such a vile wretch , saith the soul , so sinful , so ungodly ; my heart is so filthy , so vain , and that makes me conclude and think he is not within me : it doth not consist , saith the soul , with Christs holiness , to be in such a vile unclean heart . Answ. 1. To this I answer : What thou sayest , is a cleer Argument to me , that he is in thy heart : for else , if he were not there , how camest thou to have such a discovery of the baseness of thy heart ? Who gave it thee ? Where hadst thou it ? Deal seriously with me ; did not Christ within thee , discover it to thee ? Thou canst not have otherwise a discovery of thy heart , but by Christ within thee . He that hath an ear to hear , let him hear . Answ. 2. I answer to it thus : I can prove it to you , that he is in the worst of sinners : See in Hos. 11. 9. I will not execute the fierceness of my anger , I will not return to destroy Ephraim : for I am God , and not man , the holy One in the middest of thee . Ephraim was as vile as could be , yea , as thou canst be : we shall see this , if we look into Hos. 8. 11. Because Ephraim had made many Altars to sin , Altars shall be unto him for sin . Idolatry is a great sin , in the account of God ; it is worse then Witch-craft , and yet he committed it . And then that in Hos. 8. 9. For they are gone up to Assyria , a wild ass , alone by himself : Ephraim hath hired lovers . And that in Hos. 6. 10. I have seen a horrible thing in the house of Israel ; there is the whoredom of Ephraim . And so throughout all the chapters of Hosea , the Prophet discovers Ephraims wickedness . And he was in Paul the chiefest of sinners , before God revealed him in him ; Gal. 1. 16. So that now I think your objections are answered . ( Selah . ) Answ. 3. And by way of answer to that , you do not know him to be in you , I say thus : That though you do not know him to be in you , yet you shall know him to be within you . See Joh. 14. 20. At that day , you shall know that I am in my Father , and you in me , and I in him . That day is to be understood when Christ does send the Comforter . And that in Joel 2. 27 And ye shall know that I am in the middest of Israel , and that I am the Lord your God , and none else . The time is coming , yea , it is at hand , that you shall know Christ to be in the middest of you , and to be your Lord and God : you shall know him ; nothing shall hinder you from knowing of him , neither sin nor devils . O it is a good word of God , ( praised be God : ) you shall not onely know it , but God is willing to make it known , to reveal it . See that in Col. 1. 17. To whom God is willing to make known Christ in you the hope of glory : and all the promises in Christ are Yea and Amen . He is very willing to do it . See that in Zach. 2. 5. For I , saith the Lord , will be unto her a wall of fire round about , and will be the glory in the middest of her : Which is spoken of Jerusalem , ver. 2. See likewise , Gen. 45. 1 , 2 , 3 , 4. Then Joseph could not refrain himself before all them that stood by him , but he must discover himself to his brethren : for he had no power over himself . And he cryed , Cause every man to go out from me . And there stood no man with him , while Joseph made himself known to his brethren . And he wept aloud ; and the Egyptians and house of Pharoah heard . And Joseph said unto his brethren , I am Joseph : Doth my Father yet live ? And his brethren could not answer him : for they were troubled at his presence . And Joseph said to his brethren , Come neer me , I pray you . And they came neer . I am Joseph your brother , whom ye sold into Egypt . This Joseph is a Type of Christ ; and his discovering himself to his brethren , is the manner that Christ takes to reveal himself to his brethren . Christ cannot many times refrain himself ; he cannot forbear , but discover and reveal himself to his brethren , that have sold him into Egypt ; he must discover himself to his brethren , as Joseph did : as Joseph wept to see his brethren , so doth Jesus Christ to see his brethren ; he weeps aloud to see us ; yea , he weeps for joy to see his brethren , before he discovers himself to them ; and afterwards he saith , I am Ioseph , I am your Ioseph , one of your fellow-brethren ; Doth my Father yet live in you ? When Christ speaks thus to the soul , the Soul cannot answer him , because it is troubled at his presence . And as Ioseph said to his brethren , Come neer ; so Christ bids us come neer . We are ready , when we have a discovery of Christ , to stand afar off , and to be afraid of him ; and then Christ saith , Come neer ; as if he should say , Why stand you a loof off ? Come neer : and to encourage them to come neer , he speaks more plainly to them now , I am Joseph your brother , whom ye sold into Egypt ; but before he said , I am Joseph , onely : and then the soul comes neer to Christ . O how sweet this is ! Christ shall not , no , will not , onely reveal himself ; but he can do no otherwise ; he cannot refrain himself ; and therefore Christ saith unto them , Be not grieved nor angry with your selves , that ye sold me into Egypt : for God did send me before you , to preserve life . See how Christ endeavours to take away all grief and anger from his brethren , by telling them that God sent him into Egypt to preserve life . Selah . So that confess him to be in you , though you do not feel him within you : yet if you believe he is in you , you may confess him : But what is it to confess him ? To confess him , is to acknowledge him come in the flesh , and come within you : 1 Joh. 4. 2. Hereby know yee the Spirit of God : every spirit that confesseth that Jesus Christ is come in the flesh , is of God . 1 Joh. 4. 15. Whosoever shall confess that Jesus is the Son of God , God dwels in him , and he in God . Confessing there , is acknowledging . Phil. 2. 11. And that every tongue shall confess , that Jesus Christ is Lord , to the glory of God the Father . There is the same word . So that to confess him , is to acknowledge him . How ? Thus : thou art within me ; I do subscribe to the truth of it , that it is so even so . But yet I cannot confess him , saith the soul . The word of faith is in thy mouth , to make thee to confess that Christ is within thee , and to say , It is true , Lord , as I have believed , thou art within me . There is the acknowledgement of the soul . There is not onely a confession of the mouth required of the soul , but a belief of the heart likewise , that God raised Christ from the dead ; which I do intend a little to speak to . Dead here is to be understood grave , hell , that state that Jesus Christ was in , of whom it was said , Thou wilt not leave my soul in hell , neither wilt thou suffer thy holy One to see corruption , Psal. 16. 10. It is not enough to confess Christ to be within us , but to believe in our hearts that God raised him from the dead : if we would be saved , our Faith must reach further then Christ in us ; it must reach to the Father also . See 1 Pet. 1. 21. Who by him do believe in God , that raised him from the dead , and gave him glory , that our faith and hope might be in God . See further in Act. 13. 32 , 33 , 34. And we declare unto you glad tidings , how that the promise which was made to our Fathers , God hath fulfilled the same unto us their children , in that he hath raised up Iesus again , as it is also written in the second Psalm , Thou art my Son , this day have I begotten thee . And as concerning that he raised him up from the dead , now no more to return to corruption , he said , I will give him the sure mercies of David . A faith that saves , that is , a faith that is accompanyed with Salvation , is in God as one that raised Christ from the dead : for there is in Gods raising Christ Remission of sins , and justification from all things ( as sin , iniquity , and the like ) from which we could not be justified by the Law of Moses , Act. 13. 38 , 39. And besides , to us , there is an imputation of righteousness , which was imputed to Abraham , if we believe on him that raised up Iesus our Lord from the dead , who for this very end was raised from the dead , that is to say , for our justification , Rom. 4. 24 , 25. God would have us believe in him ; as one that raised Christ from the dead , because in Gods raising Christ , he raised us , through the faith of the operation of God , who hath raised him from the dead , and the uncircumcision of our flesh hath he quickened together with him , having forgiven us all trespasses ; blotting out the hand-writing of ordinances that was against us , which was contrary to us , and took it out of the way , nayling it to the cross ; and having spoyled principalities and powers , he made a shew of them openly , triumphing over them all . A glorious slaughter of all our enemies is to be seen , in Gods raising Christ from the dead . And then that in Eph. 2. 5 , 6. In Gods raising Christ , we , though we were dead in sins , yet were quickened together with him , and were raised up together with him , and made to sit together in heavenly places , in Christ Iesus ; which was Gods rich mercy and great love : and his end in it , was , That in the ages to come he might shew the exceeding riches of his grace , in his kindness towards us in Christ Iesus , Eph. 2. 4 , 7. Now God many times suffers us to have the sentence of death in our spirits , he suffers us to be pressed out of measure , beyond strength , insomuch that we despair of life , that we should not trust in our selves , but in God that raised the dead . Quest . But you will ask me , First , How God raised Christ from the dead . Secondly , What it is to be believe it . Answ. For the first , how God raised Christ ; It was , 1. By the glory of the Father , Rom. 6. 4 , 9 2. By the Spirit , Rom. 8. 11. 3. By his mighty power , Eph. 1. 20. The second thing to be enquired into , is , What it is to believe that God raised his Son from the dead . There are divers sorts of faith spoken of in Scripture : There is a believing from the relation of another , Ioh. 4. 42. As the Samaritans did , meerly upon the report of the woman , but afterwards they believed because they had seen Christ : and there is a believing , as I said before , that is not accompanied with salvation ; which Simon Magus had : and there is a believing that is accompanied with salvation , Heb. 10. 39. But we are not of them who draw back unto perdition , but of them that believe to the saving of the soul : This is the belief that is intended here . Now that faith that saves ▪ is the faith of Christ ; which consisteth in yeelding up hearty obedience and subjection to this truth , that God raised Christ from the dead : We have obeyed from the heart , that form of doctrine that hath been delivered unto us , Rom. 6. 17. This believing in God , that he raised Christ from the dead , is nothing but a souls lying down under the power and authority of it , and saying , It is so , It is so , Lord . Lie down therefore under the power of this truth , that God raised his Son ; say it is a truth , and thou shalt be saved : it is a truth , Lord , it is even so ; thou art saved . Quest . But you seem to make no difference between confession of the mouth , and belief with the heart . Answ. Yes but I do . Faith in the heart believes this is a glorious truth , that God raised Jesus Christ from the dead , and that Christ is within us ; Confession with the mouth declares and publisheth nothing but what saith in the heart believes is truth . CHAP. II. The Parable of the rich man's flocks and herds , and the poor man's ewe-lamb , unfolded , out of 2 Sam. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7. Vers . 1 And the Lord sent Nathan unto David : and he came unto him , and said unto him , There were two men in one city ; the one rich , and the other poor . 2 The rich man had exceeding many flocks and herds . 3 But the poor man had nothing save one little ewe-lamb which he had bought , and nourished up ; and it grew up together with him , and with his children : it did eat of his own meat , and drank of his own cup , and lay in his bosom , and was unto him as a daughter . 4 And there came a traveller unto the rich man ; and he spared to take of his own flock , and of his own herd , to dress for the wayfaring man that was come unto him , but took the poor mans lamb , and dressed it for the man that was come to him . 5 And Davids anger was greatly kindled against the man ; and he said to Nathan , As the Lord liveth , the man that hath done this thing , shall surely die . 6 And he shall restore the lamb fourfold because he did this thing , and because he had no pity . 7 And Nathan said unto David , Thou art the man . IN the first verse of this Chapter , there is the Lord sending Nathan unto David , with a Parable in his mouth : It was the Lord that sent him unto David , and that put the Parable into his mouth , to declare to David . From part of the first verse to the fifth verse , Nathan makes known the Parable . A Parable , you know , is to be taken otherwise then is set down in the letter of it , and is much like an Allegory . The first words of the Parable are these : There were two men in one city ; the one rich , and the other poor . The City are the Saints : see Heb. 12. 22. But ye are come unto mount Sion , and unto the city of the living God , the heavenly Jerusalem , and to an innumerable company of angels . And Eph. 2. 22. Matth. 27. 53. Rev. 21. 2 , The rich man is David , who had exceeding many flocks and herds . The poor man is Christ : see Eccles. 9. 15. There was a little citie , and few men in it ; and there came a great king against it , and besieged it , and built great bulwarks against it . Now there was found in it a poor man , and he by his wisdom delivered the city . See likewise 2 Cor. 8. 9. For ye know the grace of our Lord Jesus Christ , that though he was rich , yet for our sakes he became poor , that ye through his poverty might be made rich . See Psal. 34. 6. This poor man cried , and the Lord heard him , and saved him out of all his troubles . And in another place he is called , The man Christ Jesus . Now the rich man's and poor man's living in one city , was their enjoying each other , and having fellowship with each other , in the city of God . The rich man's flocks and herds , are those exceeding many spiritual blessings that God had blessed David with ; which are those blessings that God blesseth many of his people with : see Ephes. 1. 3. Blessed be the God and Father of our Lord Jesus Christ , who hath blessed us with all spiritual blessings in heavenly places in Christ . The poor man's ewe-lamb is the beloved disciple of Christ , as John was : see Luke 13. 23. Now there was leaning on Jesus bosome one of his disciples , which Jesus loved . This ewe-lamb the poor man bought with a price , even with that price he bought the rest of his people with : 1 Cor. 6. 12. Ye are bought with a price ; therefore glorifie God in your body , and in your spirits , which are Gods . And then that in 1 Cor. 7. 23. Ye are bought with a price : be not ye the servants of men . Jesus Christ did not onely buy this ewe-lamb , but nourished it up himself , with the milk of himself ; it grew up together with him : that is , Christ brought it up with himself , as he was brought up with the Father : see Prov. 8. 20. And it grew up with his children ; that is , with Christ's children : Who are those ? Such that are of faith , and so are blessed with faithful Abraham , and are Gal. 3 : 7 , 9. Those which are born of the free woman , that is , born after the Spirit , or by promise . It did not grow up with Christ alone , but with the rest of his children , who grew up with him . And it did eat of the poor man 's own meat , and of the poor man 's own drink ; which is Christ himself . That which nourished the lamb , and which the lamb fed upon , was the meat and drink of Christ , which is his flesh and blood . See in Joh. 6. 53 , 54 , 55 , 56. Then Jesus said unto them , Verily , verily , I say unto you , Except ye eat the flesh of the Son of man , and drink his blood , you have no life in you . Whosoever eateth my flesh , and drinketh my blood , hath eternal life . For my flesh is meat indeed , and my blood is drink indeed . He that eateth my flesh , and drinketh my blood , dwells in me , and I in him . That which Christ fed this Lamb with , was Life and Spirit , which is his flesh and blood . O glorious food ! Friends , it is the best food Christ hath , or that he can feed a soul with . Christ did not onely buy this Lamb , nourish it up with himself , and with his children , feed it with his own flesh , and with his own blood ; but it must lie in his own bosom : his beloved disciple is so dear to him , that he will not have it lie out of his own bosom : And therefore he is said toca●ry the lambs in his own bosom , Isai. 40. 11. He shall feed his flock like a shepherd : he shall gather the lambs with his arm , and carry them in his bosom , and shall gently lead those that are with young . And then he goes on with the Parable : And it was unto him as a daughter , that is , as one of the daughters of Jerusalem : See Cant. 3. 10. He made the pillars thereof of silver , the bottom thereof of gold , the covering of it of purple ; the midst thereof being paved with love , for the daughters of Jerusalem . Speaking of Solomon , who made himself a chariot of the wood of Lebanon , verse 9. See Luke 23. 28. But Jesus turning to them , said , Daughters of Hierusalem , weep not for me , but weep for your selves , and for your children . This was spoken when Jesus was a leading away to suffer . See that in Cant. 5. 16. This is my friend , O daughters of Jerusalem ; meaning Christ . But what is a daughter of Hierusalem ? It is a daughter of love and glory . Nathan goes on further with the Parable . And there came a traveller unto the rich man . This traveller is a wayfaring man ; and a wayfaring man is one that is here , and there , and everywhere ; an unstable and unsetled man . Wayfaring men are often spoken of in Scipture . See Jer. 9. 2. O that I had in the wilderness a lodging place of wayfaring men , that I might leave my people , and go from them ! for they be all adulterers , and an assembly of treacherous men . And that in Is . 35. 8. And an high-way shall be there , and a way ; and it shall be called the way of holiness : the unclean shall not pass over it , but it shall be for those : the wayfaring men , though fools , shall not erre therein . And that in Ier. 14. 8. O the hope of Israel , the Saviour thereof in the time of trouble , why shouldst thou be as a stranger in the land , and as a wayfaring man , that turneth aside to tarry for a night ? This rich man spared to take of his own flocks , and of his own herds , to dress or make ready for the wayfaring man that was come to him , but took the poor mans lamb , and dressed it for the man that was come unto him . The taking of the poor man's lamb , and dressing it for the wayfaring man , is the doing of any thing that is sinful before God ; as David's slayingVriah the Hittite , and taking the Hittite's wife to be his , vers. 9. Or a man offending his weak brother : see 1 Cor. 8. 11 , 12. And through thy knowledge shall thy weak brother perish for whom Christ died ? But when you sin so against the brethren , and wound their weak conscience , ye sin against Christ . Therefore he saith , vers. 9 , 10. Take heed lest by any means this liberty of yours become a stumbling block to them that are weak . For if any man see thee which hast knowledge , sit at meat in the idols temple , shall not the conscience of him that is weak be by you emboldened to eat those things which are offered to idols ? The committing of any sin , is the slaying of the poor mans lamb for the traveller . After this , David's anger was greatly kindled against the man : and he said to Nathan , As the Lord liveth , ( that is , As sure as the Lord liveth ) the man that hath done this thing shall surely die ; or , is worthy to die ; or , he is a son of death . This kinde of saying of David , is sutable to that , in a manner , in Gen. 38. 24. And it came to pass about three months after , that it was told Iudah , saying , Tamar thy daughter in law hath played the harlot ; and also behold , she is with childe by whoredom . And Iudah said , Bring her forth , and let her be burnt . In this 2 Sam. 6. 12. David sets forth what the rich man that had killed the poor mans lamb , shall restore : And he shall restore the Lamb fourfold , according to the Levitical Law : see Exod. 22. 18. Because he did this thing , and because he had no pity , of the poor man's lamb . Sutable to this , is that in Psal. 109. 16. Because he remembred not to shew mercy , but persecuted the poor and needy man , that he might even slay the broken in heart . Now in the seventh verse of 2 Sam. 12. Nathan describes the man that took the poor mans lamb , and slew it for the traveller : And Nathan said unto David , Thou art the man that did this thing . See how all this while David condemns himself out of his own mouth ; and passeth sentence upon himself , in passing sentence upon another ; just as Iudah did : See that fore-named place of Scripture , in Gen. 38. 25 , 26. When she was brought forth , she sent to her father in law , saying , By the man whose these are , am I with childe : and she said , Discern , I pray , whose these are , the signet , and bracelets , and staff . And Iudah acknowledged them , and said , She hath been more righteous then I , because I gave her not to Shelah my son . And he knew her again no more . Iudah condemned himself out of his own mouth , in condemning Tamar ; as well as David did , in passing sentence upon the rich man : And he knew , after that Tamar had shewed him the bracelets , signet , and staff , that he was the man that judged himself out of his own mouth . The Parable being explicated , there will arise naturally these Points of Doctrine . The first is this , That Nathan the Prophet never went about any thing , but he was sent of God to do it . The second is this , That Christ suffers that disciple whom he dearly loves , to be brought and nourished up with him , and to grow up together with Christ , and with his children ; to eat of his own meat , and drink of his own drink , and lie in his own bosom , and to be unto him as a daughter . The third is this , That committing of any sin whatsoever , is the killing of the poor man's lamb . The fourth is this , That God many times speaks in a Parabolical way and manner , to awaken poor souls out of the deep sleep of security and sin , by causing them unknowingly to pass an impartial sentence against themselves in the person of another ; that so they might be brought to unfeigned repentance . The fifth is this , That that which convinceth a soul of sin , is God's saying unto him , Thou art the man . For the first , That Nathan the Prophet never went about any thing , but he was sent of God to do it ; this is clear from the words . He was sent from God unto David , to declare this Parable unto him : he was sent from God to David , to tell him that the Lord had put away his iniquity : he was sent of God to David , to speak nothing but what God had put into his mouth ; according to all the vision , so did Nathan speak unto David , 1 Chron. 17. 1 , 2 , 3 , 15. If it be so , Then this may serve to discover those that go before they are sent , with this in their mouthes , The Lord hath sent them ; whereas the Lord hath not sent them : they tell the people so indeed , that the Lord sent them to this place , and to that place ; whenas they should finde , if they would deal seriously with their own hearts , that it was their great Livings that brought them thither . There are many that take upon them the Apostles Commission to preach , without power from above , meerly to get livings , to get a livelihood : What enquiring hath there been , and yet still is , among the Priests , for fat Benefices ! what asking ▪ each other is there amongst them , What is such a Living worth , and such a Living ; is it worth any thing ? is it a great one or not ? If it be a great one , then what laying of heads together amongst the Priests , is there ; to get it ! and if it be a small Living , rather then they will have none , they will have that . They make merchandise of the Word . O how Christ speaks of these Priests , in Matth. 23. 13 , 14 , 15 , 24 , 25 , 27 , 28. Wo unto you , hypocrites ; for ye shut up the kingdom of heaven against men : for ye neither go in your selves , neither suffer ye them that are entring to go in . Wo unto you hypocrites , who for a pretence make long prayers : you use vain repetitions , and think to be heard for your much speaking . Wo unto you , ye hypocrites ; ye compass sea and land to make one proselyte ; and when he is made , you make him twofold more the childe of hell then your selves . When ye fast , ye are like the hypocrites , that are of a sad countenance : for they disfigure their faces . Wo unto you , ye blinde guides , which strain at a gnat , and swallow a camel . Well did Isaiah prophesie of you , saying , This people draw nigh unto me with their mouth , and honoureth me with their lips , but their heart is far from me . But in vain do ye worship , teaching for doctrines the commandments of men . Ye blinde leaders of the blinde ; if the blinde lead the blind , both shall fall into the ditch . Ye can discern the face of the skie , but ye cannot discern the signes of the time . Ye are graves that appear not , and the men that walk over them are not aware of them . Wo unto you ; for ye lade men with burdens grievous to be born , and ye your selves touch not the burdens with one of your fingers . Ye love the uppermost seats in the Synagogues , and greetings . Beware therefore , Friends , of the leaven of the Pharisees . Wo unto you ; for ye make clean the outside of the cup and of the platter , but within ye are full of extortion and excess . Ye are like ( saith Christ ) whited sepulchres , which indeed appear beautiful outward , but are within full of dead mens bones , and of all uncleanness : ye outwardly appear righteous to men , but within ye are full of hypocrisie and iniquity : ye do what ye do , to be seen of men , and have glory of men . Ye serpents , ye generation of vipers , how can ye escape the damnation of hell ? And the old Prophets speak as much , if not more , against them ; That they prophesied in his name , whenas he sent them not : See Jer. 14. 15. I am against the prophets , saith the Lord , that steal my word every one from his neighbour , Jer. 23. 30. O what picking and stealing by whole-sale , is there among the Priests of our age , out of other mens Books and Writings , and from one another ! What patching up of Sermons is there amongst them , of other mens experiences , and so preach them ! I have not sent these prophets , yet they ran ; I have not spoken to them , yet they prophesied , Jer. 23. 21. They prophesie lyes , yea , they are prophets of the deceit of their own heart . Jerem. 23. 26. The heads thereof judge for reward , and the priests thereof teach for hire , and the prophets thereof divine for money ; yet they will lean upon the Lord , and say , Is not the Lord among us ? none evil can come upon us , Mic. 3. 11. Her prophets are light and treacherous persons , her priests have polluted the Sanctuary , Zeph. 3. 4. And it shall come to pass in that day , that the prophets shall be ashamed every one of his vision , when he hath prophesied ; neither shall they wear a rough garment to deceive , Zech. 13. 4. You Priests , and Prophets , hearken to the word of the Lord in Mic. 3. 5 , 6. Thus saith the Lord God concerning the prophets that make my people erre , that bite with their teeth , and cry Peace ; and he that putteth not into their mouthes , they even prepare war against them . Therefore night shall be unto you , that ye shall not have a vision ; and it shall be dark unto you , that ye shall not divine : and the sun shall go down over the prophets , and the day shall be dark over him . And then that in Jer. 24. 15. Thus saith the Lord concerning the prophets , Behold , I will feed them with wormwood , and make them drink the water of gall : for from the prophets of Jerusalem , is prophanes gone forth into all the land . They commit adultery , and walk in lies ; they strengthen also the hands of evil doers , that none doth return from his wickedness : they are all of them unto me as Sodom , and the inhabitants thereof as Gomorrah , ver. 14. See here what God threatens and speaks to you Priests and Prophets ; your judgement doth not linger , it is at the very door ; And God himself will exalt a poor despised people that shall do his work . Behold I am against the prophets , saith the Lord , that use their tongue , and say he saith . Behold , I am against them that cause my people to erre by their lies , and by their lightness , yet I sent them not , nor commanded them : therefore they shall not profit this people at all , saith the Lord , Jer. 23. 31 , 32. There is a voice of the howling of the shepherds ; for their glory is spoyled : a voice of the roaring of young lions , for the pride of Jordan is spoiled , Zach. 11. 3. Methinks I hear this voice , Howl , O ye Priests ; howl , O ye shepherds ; howl O ye Prophets , that slay the flock of the slaughter , and hold your selves not guilty : and they that sell them say , Blessed be the Lord , for I am rich ; and their own shepherds pitty them not . Three shepherds also I cut off in one month , and my soul loathed them , and their soul also abhorred me , Zech. 11. 3 ▪ 5 ▪ 8. Gird your selves and lament , ye Priests ; howl , ye Ministers of the altar : come , lie all night in sackcloth for the sinfulness of your doings , in changing your selves into angels of light , and ministers of righteousness . But they also have erred through wine , and through strong drinke are out of the way , the Priest and the Prophet have erred through strong drink , they are swallowed up of wine : they are out of the way through strong drink ; they erre in vision , they stumble in Judgement , Isa. 28. 7. From the Prophet even unto the Priest , every one dealeth falsly , Jer. 6. 13. For both prophet and priest are prophane , yea , in my house have I found their wickedness , saith the Lord , Jer. 23. 11. And there shall be like people like priest : and I will punish them for their ways , and reward them their doings , Hos. 4. 9. The priests said not , Where is the Lord ? and they that handle the Law , knew me not : the pastors also transgressed against me , and the prophets prophesied by Baal , and walked after things that do not profit . Wherefore I will yet plead with you , Jer. 2. 8 , 9. The prophets prophesie falsly , and the priests bear rule by their means , and my people love to have it so : and what will you do in the end thereof ? Jer. 5. 31. Hear ye this , O priests , and hearken , ye house of Israel , and give you ear , O house of the king : for judgement is toward you , because you have been a snare to the people of God , Hos. 5. 1. As troups of robbers wait for a man , so the company of priests murther in the way by consent : for they commit lewdness , Hos. 6. 9. Thus saith the Lord , O priests , that despise my name ; and ye say , Wherein have we despised thy Name ? Ye offer polluted bread upon mine altar , and ye say , Wherein have we polluted thee ? Mal. 1. 6 , 7. And now , O yee priests , this commandment is for you . If ye will not hear , and if ye will not lay it to heart , to give glory to my Name , I will even send a curse , upon you , saith the Lord , and I will curse your blessings , Mal. 2. 12. The pastors are become brutish , and have not sought the Lord : therefore they shall not prosper , and all their flocks shall be scattered , Jer. 10 , 21. Many pastors have destroyed my vineyard , they have troden my portion under foot , they have made my pleasant portion a desolate wilderness ; and being desolate , it mourneth unto me , Jer. 12. 10 , 11. We be unto the pastors that destroy and scatter the sheep of my pasture , saith the Lord . Therefore thus saith the Lord God of Israel against the pastors that feed his people , Ye have scattered my flock , and driven them away , and have not visited them : behold , I will visit upon you the evil of your doings , saith the Lord , Jer. 23. 1 , 2. And in another place he saith , I will require my flocks at your hands . Object . But you will say , that you are no Priests , and that I have no warrant to call you so . Answ. That you are Priests , will appear by comparing you with the Priests under the Law ; as , First , The Priests under the Law did wear holy garments , Exod. 31. 10. so did and do you ; as Copes , Surplices , and the like . Secondly , The Priests office under the Law , was to make atonement for sin by offering sacrifice , Levit. 4. 20. Levit. 14. 20. Numb. 15. 25 , 28. This hath been and is the work of you Priests , to offer sacrifice , to make atonement , peace , and reconciliation for sin . For this purpose you have prayed , and moved others to pray ; as I have heard some of you say to your hearers , Make your atonement , peace , and reconciliation with God , by prayer , fasting , humbling your selves , and the like . Thirdly , The Priests under the Law were to offer up sacrifice to take away sin , Levit. 15. 30. So do you Priests ; you pray , and fast , and humble your selves , and do this and that , to take away sin . Fourthly , None but the high-priests , under the Law , were to enter into the holy of holies , Heb. 9. 6 , 7 , 25. So you say and hold now , None but you are to enter into the holy of holies , whenas there is a free way and passage made by the veil of Christ , that is to say , his flesh , for all the saints to enter into the holy of holies . Fifthly , The Priests under the Law lived by Tythes , they had no other maintenance but Tythes : So do you Priests live upon that which was for the maintenance of the Priests under the Law , that served at the Altar , which was Tythes ; and so may fitly be called Priests . It was a Legal administration that they were under , therefore they were to live of the Law : but those who are under the dispensation of the Gospel , they live of the Gospel ; that is , free , and can trust God for their maintenance . Sixthly , The Priests under the Law were to interpret the Law , Neh. 7. 8. This hath been and is the work of you Priests , to open the Law , to press the people upon working for life , and to threaten judgement to drive to Christ . Son of man ▪ therefore prophesie against the shepherds of Israel , prophesie and say unto them , Thus saith the Lord God unto the shepherds , Wo be to the shepherds of Israel that feed themselves : should not the shepherds feed the flocks ? Ye eat the fat , and ye clothe you with the wooll : ye kill them that are fed : but ye feed not the slock . The diseased have ye not strengthened , neither have ye healed that which was sick , neither have ye bound up that which was broken , neither have ye brought again that which was driven away , neither have ye sought that which was lost , but with force and with cruelty have ye ruled them , Ezek. 34. 2 , 3 , 4. His watchmen are blinde : they are all ignorant , they are all dumb dogs , they cannot bark , sleeping , lying down , loving to slumber . Yea , they are greedy dogs , which can never have enough , and they are shepherds that cannot understand : they all look to their own way , every one for his gain from his quarter . Come ye , say they , I will fetch wine , and we will fill our selves with strong drink , and to morrow shall be as this day , and much more abundant , Isa. 56. 10 , 11 , 12. Howl , ye shepherds , priests and prophets cry , and wallow your selves in the ashes , ye principal of of the flock : for the days of your slaughter and of your dispersions are accomplished , and ye shall fall like a pleasant vessel . And the shepherds shall have no way to flee , nor the principal of the flock to escape . A voice of the cry of the shepherds , and an howling of the principal of the flock shall be heard : I hear it , I hear it ; and others shall hear it : for the Lord hath spoiled their pasture , Jer. 25. 34 , 35 , 36. Ye shepherds and priests , hear the word of the Lord again , Thus saith the Lord God , Behold , I am against the shepherds , and I will require my flock at their hand , and cause them to cease from feeding my flock , neither shall the shepherds feed themselves any more : for I will deliver my flock from their mouth , that they may not be meat for them . And as for his people , he saith , I will seek out my sheep , and will deliver them out of all places where they have been scattered in the cloudy and dark day , and will bring them to their own land , and feed them upon the mountains of Israel by the rivers , and in all the inhabited places of the Country . I will feed them in a good pasture , and upon the high mountains of Israel shall their fold be : there shall they lie in a good fold , and in a fat pasture shall they feed ; I will feed my flock , and cause them to lie down , saith the Lord . I will seek that which was lost , and bring again that which was driven away , and will binde up that which was broken , and will strengthen that which was sick . God will feed his flock himself , and cure them and heal them himself . Ezek. 34. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16. If it be so , that the Prophet Nathan never went about any thing without a Call from God ; Then take heed of those that venter upon any thing without a Call from God ; as there are many of our Priests do : they preach and prophesie without a Call from God : they have been at Cambridge , and have taken their Orders and Degrees , and have been chosen by men to the work ; and they think that is a sufficient Call from God . Paul had not his Ministery from man , nor by man , but as he was taught it by the revelation of Jesus Christ : and therefore these are false Priests and Prophets . There shall false Prophets arise , that shall deceive many ; if it were possible , the very Elect. If the Priests in our age , were put to prove their Call to the Ministry , there would be found very few of them that could prove their Call from God . Beware therefore of these Wolves ; take heed of the voice of strangers , lest they devour you : they will pretend that they are fearful of offending or troubling the consciences of Gods people ; but if any child of God makes a scruple in his conscience of paying Tythe , and that it is a trouble to his conscience to pay it , and he should , if he dist pay Tythe ▪ sin against his conscience ; yet the Priests will have it . What care they for offending the Conscience of Gods people ? How shall we live ▪ say they , else ? It is not Conscience , say they , it is rather humor ; and besides , Tythes is a Civil Right , and a soul need not scruple them , say they . This is a divelish cloak to cover the Priests baseness . But we hope you would have us have a livelihood ? Yes , ( God forbid else : ) work with your hands as the Apostle saith , and live no more upon the sweat of other mens brows ; else you must fast , and not eat : See 2 Thes. 3. 10. For even when we were with you this we commanded you , that if any would not work , neither should he eat . And if any man obey not our word by this Epistle , note that man , and have no company with him , that he may be ashamed , ver. 14. We do work , they will say ; we sweat and take pains day and night for the good of peoples souls . But do you work with your hands , and set upon some manual calling or other ? I know you take a great deal of pains for to study and get by heart this mans and that mans writings , and to preach them in publike Congregations , to get a living : but do you work as the Apostles did with their hands ? Obj. But it is said in Scripture that the Lord hath ordained that they which preach the Gospel should live on the Gospel ; and , Do ye not know that they which minister about holy things , live of the things of the Temple ; & they which wait at the Altar , are partakers with with the Altar ? Or I onely and Barnabas , have not we power to forbear working ? Who goeth a warfare at his own charges ? Who planteth a Vineyard , and eateth not of the fruit thereof ? Who feedeth a flock , and eateth not of the milk thereof ? Say I these things as a man ? Or saith not the Law the same also ? For it is written in the Law of Moses , Thou shalt not muzzle the mouth of the Ox that treadeth out the corn . Doth God take care for Oxen ? Or saith he it altogether for our sakes ? For our sakes , no doubt , this is written ; that he that ploweth , should plow in hope ; and he that thresheth in hope , should be partaker of his hope . If we have sown unto you all spiritual things , is it a great thing , if we shall reap your carnal things ? If others be partakers of this power over you , are not we rather ? 1 Cor. 9. 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. Answ. I answer thus : It is true , that those that preach the Gospel , should live by the Gospel ; but you preach other mens books and writings : You preachers of the Gospel ! What , you ambassadours of Christ , and have not matter to speak from Christ , but speak other mens experience ! Neither , as I said before , had you your Ministery from Christ , nor by Revelation , as Paul had . If you had your Ministery from Christ , you would trust Christ for a livelihood ; you would not first seek a Living , and then go and preach the Gospel . You cannot preach without other mens books , and therefore are not fit to preach the Gospel . Can you preach , all books being taken away from you save the Bible , at any time when you are desired to do it ? Can you preach twice every day of the week throughout the yeer , without other mens books ? If you cannot , you are not to live on the Gospel : for ye are no true Preachers of the Gospel . Secondly , I answer thus : Though those that preach the Gospel may live on the Gospel , as Paul and Barnabas might ; yet , saith Paul , We have not used this power , but suffer all things , lest we should hinder the Gospel of Christ , 1 Cor. 9. 12. But I have used none of these things , neither have I written these things ( saith Paul ) that it should be so done unto me : for it were better for me to die , then that any man should make my glorying void , 1 Cor. 9. 15. What is my reward then ? Verily , that when I preach the Gospel , I may make the Gospel of Christ without charge , that I abuse not my power in the Gospel , 1 Cor. 9. 18. For your selves know how ye ought to follow us : for we behaved not our selves disorderly among you , neither did we eat any mans bread for nought , but wrought with labour and travel night and day ▪ that we might not be chargeable to any of you , 2 Thess. 3. 7 , 8. Let me see you Priests do so : where is there such a spirit as Paul had , among you ? O how you make the Gospel of Christ chargeable ! Your reward is Tythes ; but this was Paul's reward , His preaching the Gospel for nothing : he abused not his power in the Gospel , as you do : he wrought with labour and travel night and day , that he might not be chargeable to any ; you are idle , and mad upon taking Tythes . Object . But you will say , We have done good , many of us , and converted souls , and are worthy of somewhat for our pains . Answ. This was Paul's reward , his preaching the Gospel for nothing ; and it is a bigger reward then taking Tythes . O that you would consider of it therefore ! If it be so , let us be sure to have a Call from God for what we do . We do many things that we have no Call for from God . O how sweet it is , when we do what we do from a Call from God! We cannot take pleasure in any thing we do , unless we have a Call from God to do it . We cannot warrant unto our selves safety and prosperity in going unto such a place , and such a place , and convert such a soul , without a Call from God . We must not look that God should go with us , and be with us , in any enterprise , without a Call from God . If we have a Call for what we do , we may do what we undertake with cheerfulness , and may expect God to go with us , and be with us , and in us , to help us to do what he calls us to . Quest . But , may some say , How shall we know whether we have a Call to this or to that ? Answ. You may know it by this , that is to say , by the power of God : If it be nakedly the power of God that carries you out to do this or that , and not any by-respect , or self-end , then you have a Call from God . Or you may know it by this : If you be called by God to do this or that , he enables you to do that which you are called to , sutable and according to his will . If it be so , Then if God hath called any of you to teach , instruct , pray , and the like , to go to such a place , and do such a thing ; whatsoever he hath called you to , that do ; be not disobedient to the heavenly vision : follow the Lamb whithersoever he calls you ; if it be to suffer , yet follow him ▪ if he bid thee go to such a one , and such a one , to tell him of his sinfulness , pride , baseness , hypocrisie , to convince him of his sin , though in a Parabolical way and manner ; go , and the Lord will be with thee . The next Point of Doctrine to be ▪ spoken to , is , That Christ suffers that disciple whom he dearly loves , to be brought up and nourished with him , and to grow up together with him and his children ; to eat of his own meat , and drink of his own cup , and lie in his own bosom , and to be unto him as a daughter . This is clear from the words . If it be so , Then this speaks the great love that Christ hath to his beloved disciple . Friends , what high love is here ! What , for his beloved disciple to be brought up and nourished with Christ , and to grow up together with him ; to eat of Christ's own meat which he eats of , and to drink of his own cup , that cup which he drinks in ! and moreover , to lie in his own bosome , and be unto him as a daughter ! Greater love then this , can no man shew . What heart would not this love ravish and melt ! It speaks the heighth , length , bredth , and depth of love . Lord , thou makest us amazed at it ; we cannot do any thing but wonder at it : we are not able to express it , and tell what it is , and how much it is : it is so vast , that when we look into it , we lose our selves in the apprehensions of it : we cannot declare it , but stand and admire , that he should suffer us to lie in the bosome of himself , who lay in the bosom of his Father , and there drink of those brests of consolation that are in him , and to sit at his own table , and eat his own meat , and drink his own drink . O admirable ! O excellent ! And I appoint unto you a kingdom , as my Father hath appointed unto me , that ye may eat and drink at my table in my kingdom , and sit on thrones , judging the twelve tribes of Israel , Luke 22. 29 , 30. If it be so , Friends , then beg of Christ to be one of his beloved disciples , that so you may be brought up and nourished with him , and grow up together with him , and with his children ; eat of his own meat , and drink of his own cup , and lie in his own bosome , and be unto him as a daughter of Jerusalem . It is a high priviledge to be one of the beloved disciples of Christ : for then we are interessed into all the glory of Christ ; there is nothing that Christ hath , but we have a share in : if we be his lambs , we are under his tender care and protection from the wolfs mouth . If it be so , then do not envie the poor lambs happiness ; that is to say , his being brought up and nourished with Christ , and growing up together with him , and with his children ; his eating of Christ's own meat , and drinking of Christ's own cup , and lying in his bosome , and being unto him as a daughter . We are ready to envie another's happiness : because we are not as this man , and cannot do as this man , therefore we envie him : Such a one hath notable parts , can write and preach ; he hath sweet enjoyments of God , knows much ; but I am poor , and enjoy nothing , and can do nothing : and because the soul cannot do as that man doth , therefore , through the baseness of the heart , and malice of the devil , it envies , speaks evil of , and reproacheth that man . I beseech you , therefore , take heed of speaking evil of the poor man's lamb , that is as dear to Christ as the apple of his eye , lest you speak evil of , envie and reproach Christ . That is indeed a beloved disciple of Christ , which Christ suffers to lie in his bosome , to eat of his own meat , and drink of his own drink , &c. Therefore , beware , beware , take heed what you speak of a beloved disciple of Christ . The next Point of Doctrine to be spoken to , is this , That the committing of sin is slaying the poor man's lamb . This is clear from the words . If it be so , that the committing of sin is the slaying the poor man's lamb , then , Friends , take heed of sinning , of committing adultery , murder , fornication ; of offending a weak brother ; of being proud , high-minded , lifted up ▪ lest you kill the poor man's lamb . If it be so , then this may serve to discover what the killing of the poor man's lamb , or slaying the beloved disciple of Christ ▪ is : It is the doing of any thing that is sinful before God ; all your unholy walkings , all your self-admirations , all your self-exaltations high conceit of your selves , self-applause , is the slaying the poor man's lamb . If it be so , let the poor man's lamb be tender in your eyes : it is tender in Christ's eyes , let it be so also in yours . Do you love it as Christ loves it ? Be you careful of offending , killing , slaying of it , as Christ is : let it be dear to you , as it is to Christ . The next Point of Doctrine to be spoken to , is this , That God many times speaks in a parabolical way and manner , to awaken a poor soul out of the sleep of security and sin , by causing him unknowingly to pass an impartial sentence against himself , in the person of another , that so he might be brought unto unfeigned repentance . This is clear from the Parable . If it be so , then this may serve to discover the truth of this , How that God many times takes such a mystical way of speaking , that he makes the poor creature condemn himself , pass sentence upon himself in the person of another , as he made David . It makes me wonder at David's being caught by God , and what he said , when the Prophet said unto him , Thou art the man . Friends , if you have committed adultery , murder , fornication , or some secret sin , or the like ; God hath a Parabolical way and manner , to make you pass sentence upon your selves , in passing sentence upon others , if he intend good to you . There is no hiding of your sins ; God will finde them out . David little thought that he was the man the Prophet spoke to , and that he passed sentence upon himself in the person of another . God can catch us , some way or other : if he intend good to our souls , he will shew us that we have sinned , as he did David , some way or other . If it be so , it speaks the wisdom of God . O how wise is our God , for our good ! Though haply , we think him not to be so . O the depth of the wisdom of God! his ways are past finding out , in this thing , in convincing of sin in such a parabolical way . We many times speak against his wisdom and ways , because we do not comprehend them : there is no searching of his ways , they are past finding out ; the more we search into them , the more we lose our selves in them . The fifth doctrine is this : That that which convinceth a man of sin , is , Gods saying unto him , Thou art the man : This is cleer from the words . If it be so , Then you that take your fill of sin , that commit sin with greediness ; when God comes to say to you souls , You are the men and the women that have sinned against him , what will you do then ? And you that are proud , self-conceited , high-minded , and the like ; God will finde you out , and discover to you , that you are the men and women that have sinned against him , and wronged your own souls . To confirm this Doctrine , consider that in Act. 2. 3 , 6. Therefore , let all the house of Israel know assuredly , that God hath made that same Jesus , whom ye have crucified , both Lord and Christ ; Whom they had crucified . When God had said unto them , that they were those which crucified Christ , that they were the men which did it ; when they heard this , they were pricked in their hearts , and cryed out , What shall we do to be saved ? And in another place , It was ye that denyed Christ in the presence of Pilate , that denyed the holy One and just , and desired a murderer to be granted unto you : it was ye that killed the prince of life , whom God , raised from the dead , Act. 3. 13 , 14 , 15. The God of our Fathers raised up Jesus , whom ye slew and hanged on a tree , him hath God exalted with his right hand , to be a Prince and a Saviour , to give repentance unto Israel , and forgiveness of sins . When they heard that , they were cut to the heart , and took counsel to slay them , Act. 5. 30 , 31 , 33. The Apostles saying unto them in the Spirit of Christ , that they were those that slew Christ , they were the men that did it ; that cuts them to the heart , and makes them take counsel to slay them . VVhen God speaks to a soul , Thou art the man that hast sinned , that hast slain Christ ; either he will cry out , VVhat shall I do to be saved ? or else he will inrage and take counsel against the people of God . The VVord of God is like a two edged sword , and will cut one way or other . If it be so , Then O that God would say to you , as he did to David , you are the men and women , that have killed the poor mans Lamb ! VVe are ready , with the whorish woman , to wipe our mouthes , and say , VVe have not sinned : but when God comes to discover sin , we shall see we have sinned , been proud , vaunted , and gloried in our selves what we have been , done , or can do ; that we have spoken honourable of those that admired us , and poor , and base , and contemptible , of those that did not admire us , and cry us up . CHAP. III. The three Witnesses in heaven with their testimonies ; and the three Witnesses on earth , with their testimonies , explicated , out of 1 Joh. 5. 7 , 8. Vers . 7. For there are three that bear record in heaven , the Father , the Word , and the holy Ghost ; and these three are one . 8 And there are three that bear witness in earth , the Spirit , and the Water , and the Blood ; and these three agree in one . IN the fifth verse of this chapter , there is a Question propounded with an Answer annexed to it . The Question is this : Who is he that overcometh the world ? The answer is this : But he that believeth that Jesus is the Son of God , this is he that came by water and bloud , even Jesus Christ ; not by water onely , but by water and blood . And it is the Spirit that beareth witness of this . The reason is , because the Spirit is truth . Now these two verses which we are to speak to , are a reason of part of the sixth verse . There are in the first verse of the words , these things to be considered , First , Who the Witnesses are that bear record in Heaven . Secondly , What Heaven is , in which they bear testimony . Thirdly , What the Witnesses Records are . Fourthly , What the Witnesses Oneness is . There are in the second verse of the words these things likewise to be considered , First , What earth is . Secondly , Who they are that bear witness in earth . Thirdly , What their testimonies are . Fourthly , How the Witnesses agree in one . The first thing to be considered in the first verse of the words , is this : Who the Witnesses are , that bear record in Heaven . They are three great mysteries , the Father , the Word , and the Spirit ; the hugest mysteries that ever were ; which no natural eye can finde out : all the parts , learning , and gifts of men , are here lost : And besides , they are of such infinite vastness , that they swallow up all other mysteries whatsoever . The very marrow of Godliness and Christianity consists and lies hid in the knowledge of these Three : it is the right understanding of these Three , that makes the soul truly godly . All happiness and glory lie involved in these Three , the Father , Word , and holy Ghost . Quest . But you will ask me , What is the Father ? what is the Son ? and what is the holy Ghost ? Answ. The Father is God , the Son the same God , and the holy Ghost the same God ; though in a different manner . Quest . But why is God called the Father ? why the Son ? and why the holy Ghost ? Answ. He is called the Father , with respect to two Creations : First , the Old Creation ; Secondly , the New Creation . First , he is called the Father with respect to the Old Creation : he is the Former , Begetter , and Framer of the heavens , and of the earth , and of the sea , and of every thing in the earth and in the sea ; that belongs to the Old Creation : for it is the proper work of God , as he is the Father , to Beget and Create . Secondly , He is called the Father with respect to the New Creation : he is the Father , as he is the begetter of Christ , Psal. 2. 7. and as he is the begetter of souls to himself by the Word of truth in the New Creation , James 1. 18. as he is the begetter of us to a lively hope , by the resurrection of Jesus Christ from the dead , 1 Pet. 1. 3. and as he is the begetter of us to himself by the Gospel , 1 Cor. 4. 15. He is called the Word , first , with respect to the Old Creation likewise ; secondly , with respect to the New Creation also . First , He is called the Word , with respect to the Old Creation , as he is the thing begotten in the heavens , and in the earth , and in the sea , and in every thing in the heavens , earth , and sea : for there is nothing in them , but holds forth the power and wisdom of God , which is Christ : see 1 Cor. 1. 24. For it is the proper work of the Son , to be begotten in the Old Creation . Secondly , He is called the Word , with respect to the New Creation , as he is the thing begotten in us in the New Creation ; as he is the life , power , and hope of glory within us , Col. 1. 27. as he is our wisdom , justification , sanctification , redemption , and the like . For it is the proper work of the Son , to be begotten in us . He is called the Spirit , with respect to two things : First , as he is a discoverer and revealer of Truth and Glory to us , and in us , in the Old Creation : there is abundance of Truth and Glory to be seen there , which we see not , nor know : every thing of the Old Creation sets forth more or less glory . The heavens declare the glory of God , and the firmament sheweth his handy-work . And the devil keeps us from looking after the glory of God that shines forth in the things of the world . Now it is the onely work of God , as he is the Spirit , to discover and reveal that glory and truth that lies hid in every thing in the world . Secondly , he is the Spirit , as he is the revealer and discoverer of truth and glory in the New Creation : there is no glory to be seen , without the Spirit ; and there is no knowing of truth and glory , but by the Spirit . We may seek to finde it out , and labour , and weary out our spirits , and yet not finde it . It is not the joyning of every mans Learning together , can finde it out : Truth indeed will put all learned Rabbies to a non-plus . And so for the Glory of God , it is unsearchable ; men cannot finde it out , though they joyn all their heads together . Where is the wise ? where is the scribe ? where is the disputer of this world ? Tell me what is glory of God , and what is Truth . You cannot tell me : for , no man knows the minde of God , but God . Now it is the onely work of God , as he is the Spirit , to reveal and make known Truth and Glory to us and in us . Again , he is called the Spirit , as he is the leader of the poor creature into Truth and Glory , in the Old Creation . Though God , as the Spirit , discovers Truth and Glory to us in the Old Creation ; yet , Friends , we cannot be led into it , but by the Spirit : though we see never so much Truth and Glory shine forth in the Old Creation , yet we cannot enjoy it , without the Spirit ; the Spirit is that which leadeth us into the enjoyment of it , which is sweeter then the seeing of it . Howbeit , when he the Spirit of truth is come , he will guide you into all truth : for he shall not speak of himself ; but whatsoever he shall hear , that shall he speak ; and he will shew you things to come , Joh. 16. 13. Secondly , he is the Spirit , as he is the guider of poor creatures into Truth and Glory , in the New Creation . Friends , if there be any Truth and Glory that you possess , the Spirit guided you into it : for we are so ready to go out of the way of Truth and Glory , though it be discovered to us , that unless we had some one to guide us into Truth and Glory , we should miss of the enjoyment of it , though we see it . The second thing to be spoken to in the first verse of the words , is this : What heaven is , in which the Witnesses bear record . Heaven here , is the uncompounded and unmixt state of Saints ; it is such an estate of glory in which Saints shall be , as shall not be mixed or compounded with flesh . That state which we are now in , it is a mixt state of Flesh and Spirit ; but that state which we shall be in , in heaven , is a pure state of Spirit and Glory . The third thing to be enquired into , is , What the Witnesses record in heaven is . In which , we shall consider four things . 1. What the Father's report is . 2. What the Word's report is . 3. What the holy Ghost's report is . 4. How they witness . For the first , what the Father's report is : The Father's report is somewhat concerning the Son . What is that ? See in 1 Joh. 5. 9 , 10 , 11 , 12. If we receive the witness of men , the witness of God is greater : for this is the witness of God , which he hath testified of his Son . He that believeth on the Son of God , hath the witness in himself : and he that believeth not God , hath made him a lyer , because he believeth not the report that God gave of his Son . And this is the report , that God hath given to us eternal life , and this life is in his Son . He that hath the Son , hath life ; and he that hath not the Son of God , hath not life . See that in Joh. 5. 32. There is another that beareth witness of me ; and I know that the witness which he beareth of me , is true . See verse 37. And the Father himself which hath sent me , hath born witness of me . But what doth the Father witness of Christ ? See in Matth. 3. 16 , 17. And Jesus , when he was baptized , went up straightway out of the water ; and lo , the heavens were opened unto him , and he saw the Spirit of God descending like a dove , and lighting upon him . And lo , a voice from heaven , saying , This is my beloved Son , in whom I am well pleased . That which the Father testifies of Christ , is , That he is the Messiah , the Son of God ; and that he is well pleased with his Son , and so with us , in his Son . Then that in Joh. 8. 18. The Father that sent me , beareth witness of me . What is that ? See vers . 12. Then spake Jesus again unto them , saying , I am the light of the world : he that followeth me , shall not walk in darkness , but shall have the light of life . God beareth record of Christ , that he is the light of the world , that enlightens the world ; and that he that is a follower of Christ , shall not walk in darkness , but shall have the light of life , that is , life's light ; that is , he shall have that light that is accompanied with life . See that in Heb. 7. 17. For he testifieth , Thou art a priest for ever after the order of Melchizedek . The Father testifieth of Christ , that he is an everlasting Priest , to make intercession for us , and to take away our sins . Who is made , not after the Law of a carnal commandment , but after the power of an endless life , that is , unlooseable and indissolvable life . The second thing to be enquired into , is , What the Word's report is . 1. It beareth witness of the Father . 2. Of it self . First , It beareth witness of the Father , that he sent his Son to be the Saviour of the world ; it testifieth what it hath seen and heard , in the Father , and from the Father , Joh. 3. 32. The Word testifieth of that good will , love , and grace , which it hath seen and heard to be in the Father , towards the worst of sinners : the Word beareth witness of the Father , by its works that it did , that the Father sent him into the world , to finish that great work of Redemption and Reconciliation . See Joh. 18. 37. To this end was I born , and for this cause came I into the world , that I should bear witness unto the truth . Every one that is of the truth , heareth my voice . Secondly , It testifieth of it self . See Joh. 8. 14 , 18. Jesus answered and said unto them , Though I bear record of my self , yet my record is true : for I know whence I came , and whither I go . I am one that beareth witness of my self , that I came from the Father , and go to the Father . Object , But , may some say , Christ saith in Joh. 5. 3. If I bear witness of my self , my witness is not true : so that Christ bearing witness of himself , is not true . Answ. To this I answer ; If Christ bear witness of himself alone , that is , without the Father , and not as one sent from the Father ; then indeed his witness is nottrue ; otherwise it is . The third thing to be enquired into , is , What the holy Ghost's report is . The holy Ghost's report , see in Heb. 10. 15. Whereof the holy Ghost also is a witness to us : of which see in vers. 10. By the which will we are sanctified , through the offering of the body of Jesus Christ once for all . See likewise vers. 12. This man , after he offered one sacrifice for sins for ever , sate down on the right hand of God , from henceforth expecting till his enemies be made his footstoole . See vers . 14. For by one offering , he hath perfected for ever them that are sanctified . All which the holy Ghost testifieth . And that in Act. 5. 32. For we are his witnesses of these things , and so is also the holy Ghost , whom God hath given to them that obey him . What doth the holy Ghost witness ? See in vers . 30 , 31. The God of our Fathers raised up Jesus , whom ye slew and hanged on a tree . Him hath God exalted with his right hand , to be a Prince and a Saviour , for to give repentance to Israel , and forgiveness of sins : of which the holy Ghost is a witness . Now the holy Ghost beareth witness by cloven tongues , that Christ is exalted . See Act. 2. 3 , 4 , 33. And there appeared unto them cloven tongues like as of fire , and it sate upon each of them . And they were all filled with the holy Ghost , and began to speak with other tongues , as the Spirit gave them utterance . Therefore , being by the right hand of God exalted , and having received of the Father the promise of the holy Ghost , he hath shed forth this which you now see and hear . The fourth thing to be inquired into , is , How the Father , Word , and holy Ghost witness . They witness immediately , that is , without means . The next thing to be inquired into , is , How the Father , Word , and holy Ghost , are one . They are one in substance , in being ; they are one pure essence and person . He doth not say , They agree in One ; but , Are One . If it be thus , Then this may serve to discover what these three Witnesses in Heaven are ; they are the Father , Word , and holy Ghost ; three immediate , true , and strong Witnesses . It is written in the Law , that the testimony of two witnesses is true ; much more the testimony of three . What greater testimony can there be in Heaven , then the testimony of three ? the Father bearing testimony of the Son , and the Son of the Father , and the holy Ghost of both ; all three witnessing grace and love , to our spirits , that we are theirs , and they ours . Job saith , Also now behold , my witness is in heaven ; ( speaking of the Father , Son , and holy Ghost in unity ) and my record is on high , that is , in the high places , Job 16. 19. It shall be established for ever , as the moon , and as a faithful witness in heaven : Selah : speaking of Davids Throne . So Psa. 37. The witnesses in Heaven are such as are faithful . Now a faithful witness will not lye , Prov. 14. 5 , 25. If it be so , Then desire God to open the Temple of the Tabernacle of the Testimony in heaven to you . Rev. 15. 5. It is said , when the Temple of God was opened in heaven , there was seen in the Temple the Arke of his Testament ; and there were lightnings , and voices , and thunderings , and an earthquake , and great hail , Rev. 11. 19. Friends , when God comes to open his Temple in Heaven , then we shall see the Ark of his Testament , and lightenings , and voices , and thunders , and an earthquake , and great hail fall upon the man of sin in us . If it be so , Then this may serve to discover what the mystery of the Father , Son , and holy Ghost or Spirit is ; That they are three , and yet one ; one , and yet three : that the Father is one , the Son another , and the holy Ghost another ; and yet the same ▪ God variously come forth . So that Unity brancheth forth it self into Variety , and Variety into Unity : the Father is not limited to Unity , but spreads forth himself into Diversi●y . If it be so , Then this may serve to discover the vanity and blasphemy of those that hold that Christ and the Spirit are meer Creatures , and not the most high God ; For it is cleer from what hath been spoken , that they are the most high God in Unity ; and the Father , Son , and Spirit differ not , but in their several makings forth ; all are but one , eternal , wise , immortal , and invisible Being . And the reason why people fall into such gross absurdities , is , because they are ignorant of this mystery : He that sendeth , and he that is sent ; He that gave the holy Ghost , and the holy Ghost that was given ; He that speaketh of himself , and he that speaketh not of himself ; He that teacheth , and he that is taught ; He that gives , and he that receiveth ; He that is the giver , and he that is the gift ; He that prayeth , and he that offers up prayer , are all but one incomprehensible being ; and therefore Christ saith of the Father and himself , that they are one : I and my Father are one . Till we come to understand things thus , we shall miss of the truth , and run into a thousand errours . Thus much for the first verse of the words . The first thing to be considered in the second verse of the words , is , What earth is , in which the Water , Blood , and Spirit witness . Earth is the mixt and compounded state of Saints , in which they live in this life ; which is an estate part of flesh , and part of spirit ; part fleshly , part spiritually : in which state , there is such a lusting and fighting of the spirit against flesh , and flesh against the spirit , that a Saint cannot do many times the things he would , but is led captive into the law of sin . The second thing to be considered in the second verse of the words , is , Who they are that bear witness on earth . They are three ; the Spirit , VVater , and Blood . But you will ask me , VVhat the Spirit is , what the VVater is , and what the Blood is . The Spirit is God , and the Lord is that Spirit . Now God is the Spirit ( as I said before ) in reference to the discovery of truth , and leading into truth : or , he is called the Spirit , in respect of his Omnipresency , or because of its Invisibility : a spirit cannot be seen . The second thing to be spoken to , is , VVhat the VVater is . It is that which came out of the side of Christ , when one of the souldiers with a spear pierced his side . The third thing to be spoken to , is , VVhat the Blood is , that beareth witness in earth : It was that likewise which issued out of Christ's side . See both these in Joh. 19. 34. The next thing to be considered in the words , is , VVhat the VVitnesses testimonies in earth are : and in this , there are these three things to be considered : 1 VVhat the witness of the Spirit is . 2 VVhat the witness of VVater is . 3 VVhat the witness of Blood is . 4 How they witness . The first thing to be inquired into , is , VVhat the witness of the Spirit is , or what it testifieth . It testifies of Christ : See Joh. 15. 26. But when the Comforter is come , whom I will send unto you from the Father , even the Spirit of truth which proceedeth from the Father , he shall testifie of me , and make known me : I say , The Spirit testifies of Christ ; it witnesseth Christ to the soul . 1 It testifies of the sufferings of Christ . 2 Of the glory that should follow those sufferings . First , It testifieth the sufferings of Christ ; it witnesseth them to the soul ; it makes known what Christ hath suffered , and the fruit of those sufferings ; and witnesseth the truth thereof to the soul , 1 Pet. 1. 11. Secondly , It testifies of that glory which should follow those sufferings . VVhat is the glory ? That glory which Jesus Christ is in at the right hand of the Father . VVhat is that ? See in Joh. 17. 5. And now , O Father , glorifie me with thine own self , with the glory which I had with thee before the world was ; which was with his own self . Now the Spirit testifies of that glory , and witnesseth it to the soul . There is always glory following after affliction ; and the more affliction , the more glory : Our light afflictions , which are but for a moment , are not worthy to be compared with that glory which is to be revealed in us . All which the Spirit testifies . The next thing to be considered , is , VVhat VVater witnesseth . It witnesseth mystically Sanctification , Purity , VVashing , Cleansing , doing away sin . The third thing to be considered , is , VVhat Blood witnesseth . It witnesseth Salvation , Redemption , Justification , Life , though in a mystical sence . Object . But , may some say , How can VVater witness Sanctification , washing , cleansing of the soul ? And how can Blood witness Salvation , Justification , and the like , seeing the VVater and Blood of Christ was long since spilt upon the ground ? Answ. I shall answer this , by asking another Question : How did Abel , being dead , speak ? Rev. 11. 4. The fourth thing to be inquired into , is , How the Spirit , VVater , and Blood witness . They witness mediately , that is , by means . The last thing to be inquired into , is , How the Spirit , VVater , and Blood agree in one . Thus : They witness to one thing : what the Spirit witnesseth , that VVater witnesseth ; and what VVater witnesseth , Blood witnesseth ; and what VVater and Blood witness , that the Spirit witnesseth , which is love . If it be thus , Then this may serve to inform us of this truth , That God hath not left us without three VVitnesses in earth : God would not have us be without three , by reason that he tenders us so much : he knows our frailties , that we are ready to be set upon by Satan , and to sink in our Spirits for want of VVitnesses : he hath given us three , to confirm us , and establish us , in our mixt state of flesh and blood , lest we should be discouraged , and so faint away in our spirits , because of those corruptions and flesh which are within us : he hath given us his own Spirit , and his own VVater and Blood , to bear witness to our souls of loving kindness and mercy , sanctification , pardon of sin , righteousness , and the like . If it be thus , Then do not say you shall not be Sanctified and made clean : VVater witnesseth Sanctification , and Purity to the soul . Do not say you are not , nor shall be justified , that your sins are not pardoned : Blood speaks it , that your sins are pardoned , and you justified . If it be thus , Then set to your seals to that which the Spirit , VVater , and Blood testifie : the not receiving what they witness , is the cause of abundance of trouble , and sinkings of the spirit . Listen therefore what VVater and Blood , or rather the Spirit in water and blood witnesseth , and it will force you to submit to its testimonies ; and those that have received their testimonies , have set to their seals that God is true . CHAP. IV. Some sweet Discoveries of those glorious things that are spoken of the city of God ; out of Psal. 87. 1 , 2 , 3 ▪ 4 5 , 6 , 7. Vers . 1. His foundation is in the holy mountains . 2. The Lord loveth the gates of Sion , more then all the dwellings of Jacob . 3. Glorious things are spoken of thee , O city of God . Selah . 4. I will make mention of Rahab and Babylon to them that know me ; Behold , Philistia , and Tyre , with Ethiopia : this man was born there . 5. And of Zion it shall be said , This and that man was born in her : and the Highest himself shall establish her . 6. The Lord shall count when he writeth up the people , that this man was born there . Selah . 7. As well the singers as the players on instruments , shall be there : all my springs are in thee . THere are in the first verse of this Psalm , these things to be considered : First , what is meant by foundation here . Secondly , whose this foundation is . Thirdly , where this foundation is . Fourthly , what the holy mountains are in which the foundation is . The first thing to be enquired into , is , What is meant by foundation here . It is meant Christ ; he is a Saints foundation , upon which he builds , or is built . We are built upon the foundation of the Apostles and Prophets , Jesus Christ himself being the chief corner-stone . It is not any thing that a believer builds upon , but Jesus Christ . As a wise master-builder , ( saith Paul ) I laid the foundation , Christ : for other foundation can no man lay , then that is laid , Jesus Christ . Now if any man build upon this foundation , gold , silver , precious stones , wood , hay , stubble , which are false Doctrines and Principles ; every mans work shall be made manifest : for the day shall declare it , because it shall be revealed by fire ; and the fire shall trie every mans work , of what sort it is ▪ If any mans work abide , which he hath built thereupon , he shall receive a reward . If any mans work shall be burnt , he shall suffer loss ▪ but he himself shall be saved ; yet so as by fire , 1 Cor. 3. 10 , 11 , 12 , 13 , 14 , 15. The second thing to be enquired into , is , Whose this foundation is . It is God's foundation , of God's own laying in the mountains : Behold , I lay in Zion for a foundation , a stone , a tried stone , a sure foundation , Isai. 28. 16. And in another place it is said , that the foundation of God standeth sure , 2 Tim. 2. 19. The third thing to be enquired into , is , Where this foundation is : that is to say , in the holy mountains . What is meant by the holy mountains ? See Dan. 9. 16. O Lord , according to all thy righteousness , I beseech thee , let thine anger and thy fury be turned away from thy city Jerusulem , thy holy mountain ; because , for our sins , and for the iniquities of our fathers , Jerusalem and all thy people are become a reproach to all that are about us . And that in Joel 3. 17. So shall ye know that I am the Lord your God , dwelling in Zion my holy mountain : then shall Jerusalem be holy , and there shall be no strangers pass thorow her any more . So that the holy mountain is the City Jerusalem ; it 's Zion : God hath laid his foundation in Jerusalem , in Zion , for Zion to build upon . The Lord loves the gates of Zion more then all the dwellings of Jacob . There are in this verse these things to be considered : First , what the gates of Zion are . They are those that open into Zion , that give an entrance into Zion , that let us into Zion . It is the property of a gate to let in into some place or other : so the gates of Zion are those which give us an admittance into Zion . The second thing to be enquired into , is , what the dwellings of Jacob are . They are these : They dwelt upon somewhat that was not God ; they dwelt upon wickedness , as those that know not God do : see Job 18. from vers. 6 of this Chapter , to vers. 21. Yea , the light of the wicked shall be put out , and the spark of his fire shall not shine ; the light shall be dark in his tabernacle , and his candle shall be put out with him : the steps of his strength shall be straightned , and his own counsel shall cast him down . For he is cast into a net by his own feet , and he walketh upon a snare . The grin shall take him by the heel , and the robber shall prevail against him . The snare is laid for him in the ground , and a trap for him in the way . Terrours shall make him afraid on every side , and shall drive him to his feet . His strength shall be hungerbitten , and destruction shall be ready at his side . It shall devour the strength of his skin ; even the first-born of death shall devour his strength . His confidence shall be rooted out of his tabernalce , and it shall bring him to the king of terrours . It shall dwell in his tabernacle , because it is none of his : brimstone shall be scattered upon his habitation . His roots shall be dried up beneath , and above shall his branch be cut off . His remembrance shall perish from the earth , and he shall have no name in the street . He shall be driven from light into darkness , and chased out of the world . He shall neither have son nor nephew among his people , nor any remaining in his dwellings . They that come after him , shall be astonied at his day , as they that went before were affrighted . Surely such are the dwellings of the wicked , and this is the place of him that knoweth not God . Then that in Psal. 55. 15. Let death seise upon them , and let them go down quick into hell : for wickedness is in their dwelling , and among them . Now the Lord loves the gates of Zion , the outward part of Zion , the entrance of Zion , more then Jacob's dwellings : he cannot endure dwelling places where wickedness is : he cannot endure our dwelling places , that which we dwell and live upon besides God . Glorious things are spoken of thee , O city of God . Selah . The things that are to be enquired into in this verse , are these following ▪ First , what the city of God is . It is that in which God dwells and inhabits , and takes up his abode : it is Zion , Jerusalem ; it is God's people . The second thing to be enquired into , is , what those glorious things are that are spoken of the city of God . See Psal. 45. 13 , 14 , 15. The Kings daughter is all glorious within ; ( which is the Church of Christ : ) her clothing is of wrought gold . She shall be brought to the King Christ Jesus in rayment of needle-work : the virgins her companions that follow her , shall be brought unto thee . With gladness and rejoycing shall they be brought : they shall enter into the Kings palace ; that is , into Christs glory ; whose garments smell of myrrhe , aloes , and cassia , out of the ivory palaces whereby they have made thee glad , vers. 8. Kings daughters were among thy honourable women : upon thy right hand did stand the queen in gold of Ophir , vers. 9. See that in Isai. 33. 20 , 21. Look upon Zion , the city of our solemnities : thine eyes shall see Jerusalem a quiet habitation , a tabernacle that shall not be taken down : not one of the stakes thereof shall ever be removed , neither shall any of the cords thereof be broken ; but there the glorious Lord will be unto us a place of broad waters and streams , wherein shall go no galley with oars , neither shall gallant ships pass thereby . See Rev. 21. 1. And I saw a new heaven and a new earth . This new heaven and earth is a state of righteousness : See 2 Pet. 3. 13. Nevertheless we , according to his promise , look for new heavens and a new earth , wherein dwelleth righteousness : that is , such heavens and such an earth as is free from all corruption and sin . This new heaven and new earth is spoken of in Isai. 45. 17. For behold , I create new heavens and a new earth ; and the former shall not be remembred , nor come into minde . This new heaven and new earth is described there to be such an estate of glory , in which the voice of weeping shall be no more heard , nor the voice of crying , vers. 19. but Jerusalem shall be created a rejoycing and a joy , vers. 18. And he who blesseth himself in the earth , shall bless himself in the God of truth ; and he that sweareth in the earth , shall swear by the God of truth ; because the former troubles shall be forgotten , vers. 16. For the first heaven and first earth were passed away : they shall not be remembred , nor come into minde . Which first heaven and earth is that state of things in and under which the Saints are now : Whose voice then shook the earth ; but now he hath promised , saying , Yet once more I shake not the earth onely , but also heaven , Heb. 12. 26. God is now a shaking the old heaven and earth , and they begin to fall apace , and to make way for the new heavens and earth . And there was no more sea : That is , no more troublesomness , confusedness , broils , waves , tempests , and storms . This John saw , and it will shortly be fulfilled . And I John saw the holy city , new Hierusalem , coming down from God out of heaven , prepared as a bride adorned for her husband . This holy City , new Hierusalem , is the Church of Christ in her glorious triumphing estate . It is therefore said to come down from God out of heaven , because it hath all its newness and holiness from God , and from heaven , by which she is now prepared and adorned for her husband . And I heard a great voice out of heaven , saying , Behold , the tabernacle of God is with men , and he will dwell with them , and they shall be his people ; and God himself shall be with them , and be their God . Iohn heard a voice from heaven , which called him to behold , see , and take notice , that God would tabernacle in men , make men his tabernacle . He tells Iohn that this his tabernacle is with men ; he doth not tell him it shall be with men ; but it is already ; he dwells himself with the Saints already : intimating unto us this , that it is so in the counsel of God . There is a great deal in that word himself : he dwells in us now by the Spirit : ( Ye are the habitation of God by the Spirit : ) but he will dwell himself , in his own proper substance , being , and person : God himself shall be with them : He is with us now , but he shall be with us in greater glory : and he will dwell with us : Now he is in us and with us for a while , and then withdraws himself ; but then he shall take up his dwelling for ever in our hearts : and we shall be his people : We are his people now ; but we shall be so his people , as that his name shall be written upon our foreheads , that we shall be distinguished from the world : the world shall acknowledge us to be his : and he shall be their God : He is their God now , but it shall appear to all then that he is their God . And God shall wipe away all tears from their eyes ; and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain : for the former things are passed away . Here is a further description of Hierusalem's state . When God comes to dwell among us himself , when he himself comes to be with us , he will put an end to all our sorrow , and crying , and pains ; yea , he will wipe away all our tears ; so that we shall weep no more ; he will take away death , even that death through fear of which many were all their life-time subject to bondage , Heb. 2. 15. and we shall live for ever in his sight : and the reason is , Because the former things are past away . And he that sate upon the throne , said Behold , I make all things new . And he said unto me , Write : for these words are true and faithful . And he said unto me , It is done . Here is Christ upon the throne , calling us to behold that he makes all things new . Friends , Jesus Christ is doing of it , and he will restore his people into a better and more firm estate then they were in in the first Adam ; and for the confirmation of this , commandeth John to write it as a thing already done . Things to come , which are decreed in the counsel of God , are as certain as if they were past : for God cannot change nor alter : therefore he saith , I am Alpha and Omega , the first and the last , ver. 6. Now at the ninth verse he saith , And there came unto me one of the seven Angels which had the seven vials full of the seven plagues , and talked with me , saying , Come up hither ; ( Here the Spirit of the Lord calls up John above himself , that so he might see and receive the visions of the Lord ) I will shew thee the Bride the Lambs wife , that is , the Church of Christ in her glorious estate . And he carried me away in the spirit to a great and high mountain , which is Christ , that so he might take a view of the spouse of Christ in her glory . Which thing holds forth this to us , that none can take a right view of the new Jerusalem , unless they be taken from earth into heaven . And shewed me that great city , the holy Jerusalem , descending out of heaven from God , having the glory of God , that is , the light , wisdom , power , beauty , and excellency of God : no less then the very glory of God is the new Ierusalem clothed with . And her light was like unto a stone most precious , even like a jasper stone ; which is full of beauty , excellency , and glory . And cleer as crystal , that is , in respect of its bright shining and glistering light ▪ And had a wall great and high ; which speaks the security , defence , and safetiness of the City . And it had twelve gates ; which signifieth this to us , the hardness and difficulty of enemies to enter in . And at the gates twelve angels , to keep the gates , that none but the righteous enter in . And names written thereon , which are the names of the twelve tribes of the children of Israel ; that is , all the Elect of God , both Jews and Gentiles , that are not Israelites after the flesh , but true Israelites . Which holds forth this to us , that those that are to enter into the City , their names are written upon the gates of the City . On the east three gates , on the north three gates , on the south three gates , and on the west three gates . Which holds forth this unto us , That out of all the four quarters of the earth , the Elect shall be gathered . See Mat. 24. 31. And he shall send his angels with a great sound of a trumpet ; and they shall gather together his elect from the four windes , from one end of heaven to the other : or , from the uttermost parts of the earth , to the uttermost part of heaven , Mark 13 , 27. And some shall be let in at one gate , and some at another . And the wall of the city had twelve foundations ; which speaks the sureness of its foundation : and in them the names of the twelve apostles of the Lamb ; to signifie unto us , that the ground and foundation of this City is laid upon the doctrine of the Apostles and Prophets , Jesus Christ being the corner-stone . And he that talked with me , had a golden reed to measure the city , and the gates thereof , and the wall thereof . Measuring with Reeds , was a thing of great use , as we read among the Prophets . Because every thing of this spiritual Ierusalem is glorious , therefore the measuring-reed is said to be of gold . This golden Reed is the Spirit . And the city lieth foursquare : which presents us with this , The fastness and unmoveableness of its stature : for round things are easily rolled and moved aside ; but square things are not . Seeing we receive a kingdom that cannot be shaken , let us have grace , whereby we may so serve God , that we may please him , with reverence and fear , Hebr. 12. 28. And the length is as large as the breadth . And he measured the city with the reed , twelve thousand furlongs : the length , and the breadth , and the height of it are equal . The Angel with his golden Reed measureth the square side of the City , both in length , breadth , heighth , and depth of it and findeth each of them to be Twelve thousand furlongs ; which after 8 furlongs to the mile , maketh in our account fifteen hundred miles , as some say ; and so the whole square of this great City cometh to six thousand miles ; which is a great compass ; and holdeth forth unto us the great largeness of this City , that there is room enough for all the inhabitants thereof , yea most pleasant and commodious rooms . And he measured the wall thereof , an hundred fourty and four cubits , according to the measure of a man , that is , of the angel : which , after our common account of two Cubits to a Yard , amount unto seventy and two yards ; which is a great thickness , even so thick , as no enemy can break in . And the building of the wall of it was of jasper ; that is , spotty , greedy , green , and flourishing . And the city was pure gold , without any mixture . Like unto clear glass , pure and glistering . And the foundations of the wall of the city were garnished ; beautified and adorned with all manner of precious stones , which were written upon the brest-plate of the High-priests under the Law . But here we are not to think that the city of God is of such metal and matter indeed , as is here described : but the holy Ghost would give us some taste of it , and , after a sort , shadow out unto us under these things , which are of most esteem amongst men , what the glory and excellency of this new Hierulem is . And the twelve gates were twelve pearls ; every gate was of one pearl : and the street of the city was pure gold , as it were transparent glass . All which hold forth to us the braveness , beautifulness , gloriousness , glistering , and admirableness of the City . If the gates be of Pearl , and the street of gold , then what are the inmost rooms ! And I saw no temple therein , as was in the old Ierusalem . For the Lord God Almighty , and the Lamb , are the temple of it . As the City hath no need of the Temple , so it hath no need of the sun , neither of the moon , to shine in it : that is , it hath no need of any light : for the glory of God did lighten it , and the Lamb is the light thereof . God and Christ is all in all there . The kings of the earth do bring their glory and honour into it . Though none of the Kings and Nobles of the Gentiles might be admitted into the old Jerusalem , yet they have free passage into this . And the gates of it shall not be shut at all by day . The gates of this City always stand open for believers to come in , as not fearing enemies . For there shall be no night there . All shall be light . And they shall bring the honour and glory of the nations into it ; and throw it down at Christ's feet . And there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination ▪ or maketh a lye , but they that are written in the Lambs book of life . No unclean thing shall enter in here . Now in Chap. 22. to verse 6. he speaketh of a pure river of water of life : This River is Christ , who is pure : the Water of this River , is the Spirit , that flows from him , and begets life in us . Clear as crystal . There is no muddiness in it . Proceeding out of the throne of God and the Lamb . Which holds forth unto us , that God in Christ is the original of all our life and happiness . In the midst of the street of it , and of either side of the river , was there the tree of life ; which is Christ : which bare twelve manner of fruits : Which speaketh those varieties of pleasures and delights that are in Jesus Christ . And yeelded her fruit every month , as well in summer as in winter : Which speaks this to us ▪ the plenty of pleasures and delights that are in Jesus Christ . And the leaves of the tree were for the healing of the nations ; to preserve them from all diseases and griefs , sorrow and pain , and sickness . The tree stands not in an outward corner of the City ▪ but in the midst of the street , and of both sides of the river , that all the Citizens of Jerusalem might freely come unto it , and taste of the fruits of it . And there shall be no more curse . We shall be no more subject to any curse in the heavenly Paradise , as Adam was in the earthly . But the throne of God and the Lamb shall be in it . God shall be on his throne , and the Lamb there . And his servants shall serve him ; yea , they shall see his very face , ( which Moses could not endure the sight of ) and be taken with his glory . And his Name shall be in their foreheads ; which shall distinguish them from the world : yea , his Name shall be so seen in their foreheads , that all the world shall take notice of it . And there shall be no night there , and they need no candle , neither light of the sun : for the Lord God gives them light ; and they shall reign for ever and ever with the Lord . And he said unto me , These sayings are faithful and true . And the Lord God of the holy prophets sent his holy angel to shew unto his servants the things which must shortly be done . All which are spoken of the City of God . Selah . And if you look into the 54 , 60 , 62 , 65 of Isaiah , you shall see further what glorious things are spoken of the City of God . I will make mention of Rahab and Babylon to them that know me . The first thing to be inquired into in these words , is , What Rahab is . It is Egypt : See Isa. 51. 9. Awake , awake , put on strength , O arm of the Lord ; awake as in the ancient days , in the generations of old . Art thou not it that hath cut Rahab , and wounded the dragon ? See Psal. 89. 10. Thou hast broken Rahab in pieces . Or ▪ Rahab may be taken for the harlot . Heb. 11. 31. By faith , the harlot Rahab perished not with them that believed not , when she had received the spies with peace . The second thing to be inquired into , is , What Babylon is . It is a great City , Rev. 18. 10. Alas , alas , that great city Babylon . The third thing to be inquired , is , What Gods making mention of Rahab and Babylon is . It is his making known and discovering of Rahab and Babylon . The fourth thing to be inquired into , is , to whom God will make mention of Rahab and Babylon : and that is , to those that know him ; to those that are acquainted with God ; that have not an outward cognizance of God , but a divine inward knowledge of him : God will make mention of Rahab and Babylon to them that thus know him . What , make mention of Rahab and Babylon ? Why ? What is to be seen in Rahab ? Is there any thing to be seen that is worth the seeing , in Egypt , where there is nothing but blackness ▪ darkness , bondage , cruelty , and the like ? Yes , this man was born there . Who is that ? Christ . VVhat , Christ born in Egypt , among the Egyptians , where there is nothing but cruelty , darkness , and bondage ? This is strange . God will make mention of this , to them that know him , as an incouragement to them to believe , notwithstanding their darkness and bondage , that Christ shall be born in them . Or , Rahab here ▪ may be taken for the harlot . If you take Rahab for the harlot , then it is thus : God will make mention of Rahab the harlot to them that know him . VVhat , a harlot ? Is there any thing to be seen or learn'd from her ? Yes ; though she was a harlot , yet she obtained mercy ; and so it is an incouragement to us . Gods making mention of Rahab the harlot to them that know him , is his letting them see , that she obtained mercy ; that so it might be an incouragement to those to whom he makes mention of it , to believe . I will make mention of Babylon likewise to them that know me . VVhy , is there any thing to be seen in Babylon , among the Babylonians ? Yes : This man was born there . VVhere ? In Babylon , among the Babylonians , those sinful persecuting creatures , that held the people of God in captivity : this God will make mention of to them that know him , as an incouragement to them likewise . Behold , see , take notice . What shall we take notice of ? Philistia . What is Philistia ? A Country , of which the Philistims came . What is to be seen there ? This man was born there . Where ? Among the Philistims that fought against Christ , and were enemies to him . Behold , see , take notice of Tyre . What is Tyre ? A City , Mat. 11. 21 , What is to be seen there ? This man was born there . What , born in that sinful City ? Yes . Behold , Ethiopia . What was Ethiopia ? A Country , of whom the Ethiopians came , that is , Blackamores . What is to be seen there ? This man was born there . Where ? Among the Blackamores , those sullied , sinful , black creatures . So that if Satan makes the question , how Christ can be born in such an Egyptian Babylonish Rahab-like heart as thine is ; make mention of Rahab and Egypt , and tell him ▪ That this man was born there . If Satan makes the Question , how Christ can be born in thee , that art so Philistia and Tyre-like ; Behold Philistia and Tyre , and tell him , That this man was born there . If Satan tempt thee with thy blackness and sulliedness ▪ and makes thee question whether Christ be born in thee , from thy blackness and sulliedness ; Behold Philista ; and tell Satan , That this man was born there . As it was said of Rahab and Babylon , Philistia ▪ Tyre , and Ethiopia , That this man was born there : so it shall be said of Zion . And of Zion it shall be said ▪ This man , and that man , that is , man and man , the man Christ Jesus , and the man David , was born in her . And the Highest himself shall establish her . God himself shall establish her with grace , shall root her and ground her in himself , against all winds of Doctrine , temptations , sin ▪ and the gates of hell . The Lord shall count , or , reckon , when he writeth up the people ( among the living in Jerusalem ▪ Isa. 4. 3. In the writing of the house of Israel , Ezek. 13. 9. ) That this man Christ , was born there . Born where ? In Zion . Selah . He that hath an ear to hear , let him hear . As well the singers , as the players on instruments shall be there . Where ? In Zion ; and shall make sweet and heavenly musick and melody in their hearts to God . What singers and players on Instruments shall be there ? Not carnal singers , but such as can sing the song of the Lamb ; and not carnal players or carnal Instruments neither , but spiritual . The Psalmist ends the Psalm with this sweet saying , All my springs are within thee : As if he should say , I am nothing but what I am from thee , thy springs are mine ; all my springs of comfort joy , parts , are in thee ; and if thou withdrawest them , I die : my lower and upper springs are in thee , my lesser and my greater . Christ saith of his people , A garden inclosed is my sister , my spouse ; a spring shut up , a fountain sealed ▪ a fountain of gardens , a well of living waters and streams , from Lebanon ▪ Cant. 4. 12 , 15. Therefore with joy , shall ye draw water out of the wells of salvation , Isa. 12. 3. Therefore are they before the throne of God , and serve him day and night in his temple ; and he that sitteth on the throne shall dwell among them . They shall hunger no more , neither thirst any more ; neither shall the sun light on them , nor any heat : for the Lamb which is in the midst of the throne , shall feed them , and shall lead them unto living fountains of waters ; and God shall wipe away all tears from their eyes , Rev. 7. 15 , 16 , 17. CHAP. V. Some sweet Discoveries of the way Christ takes to undo a man , and take away his Life , Light , Understanding , Knowledge , Wisdom , and so make him a meer begger ; out of Isa. 6. 5 , 6 , 7. Vers . 5. Then said I , Wo is me , for I am undone ; because I am a man of unclean lips , and I dwell in the midst of a people of unclean lips : for mine eyes have seen the King , the Lord of hosts . 6. Then flew one of the Seraphims , unto me , having a live coale in his hand which he had taken with the tongs froṁ off the altar . 7. And he laid it upon my mouth , and said , Loe , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged ▪ IN the verses going before , the Prophet Isaiah gives a description of that discovery that he had of the Lord , and of the time when he had it : the description of his dicovery is part of the first verse , to the fifth : the time when he had this discovery , is set down in the first words of the first verse , which was in the year that King Vzziah dyed , 2 Chron. 26. 23. The Prophets discovery of the Lord , is as followeth . I saw the Lord sitting upon a throne ; as ready to judge , Psa. 9. 7 , 8. But the Lord shall endure for ever : he hath prepared his throne for judgement , and he shall judge the world in righteousness ; he shall minister judgemen to the people in uprightness . See Dan. 7. 9 , 10. I beheld till the thrones were cast down , and the Ancient of days did sit , whose garment was white as snow , and the hair of his head like the pure wool ; his throne was like the very flame , and his wheeles as burning fire ▪ a fiery stream issued and came forth from before him : thousand thousands ministred unto him , and ten thousand times ten thousand stood before him . The judgement was set , and the books were opened . See that in Rev. 4. 2 ▪ 3. And immediately I was in the Spirit , and behold , a throne was set in heaven , and one sate on the throne ; and he that sate , was to look upon like a jasper , and a sardine ; two glistering stones . And there was a rain-bowe round about the throne , in sight like unto an emerald ; which holds forth the Covenant of Grace . See Revel. 6. 16. And they said to the mountains and rocks , Fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the Lamb . And that in Rev. 20. 12. And I saw the dead ▪ small and great , stand before God : and the books were opened , and another book was opened , which is the book of life : and the dead were judged out of those things which were written in the books , according to their works . At vers. 19. And I saw a great white throne , and him that sate on it , from whose face the earth and the heaven fled away , and there was found no place for them . Or , the Throne may be taken thus : A Throne denotes Dignity , Rule , Kingliness , Authority : Sitting holds forth Rest . The words being thus explained , the meaning of them is this : Isaiah saw the Lord sitting upon the Throne ; that is , ruling , reigning , triumphing , in a peaceable manner , over his enemies . High , and lifted up ; that is , far above all principalities and powers , might and dominion , and every name that is named , not onely in this world , but that which is to come , Eph. 1. 21. And his train filled the temple : That is , the skirts of his Robes ▪ with which he sate upon the Throne , filled the Temple , that is , the Saints : for they are the Temple of the living God , 1 Cor. 3. 16 , 17. Above it ( that is , above the Throne ) stood the Seraphims . What are those ? Angels appearing as fire , Psal. 104. 4. Who maketh his angels spirits , his ministers a flaming fire . These stood and attended Christ . See Dan. 7. 10. Thousand thousands ministred unto him , and ten thousand times ten thousand stood before the Ancient of days ▪ that sate upon the Throne , whose garments were white as snow . Each one had six wings : with twain he covered his face ; as not able to endure the brightness of Christ's glory ; even as Moses did : see Exod. 3. 6. Moreover , he said , I am the God of thy fathers , the God of Abraham , the God of Isaac , and the God of Jacob . And Moses hid his face : for he was afraid to look upon God . See that likewise in 1 King. 19. 11 , 12 , 13. And he said , Go forth , and stand upon the mount before the Lord . And behold , the Lord passed by , and a great and strong winde rent the mountains , and brake in pieces the rocks before the Lord ; but the Lord was not in the winde : and after the winde , an earthquake ; but the Lord was not in the earthquake : and after the earthquake , a fire ; but the Lord was not in the fire : and after the fire , a still small voice . And it was so , when Elijah heard it , that he wrapped his face in his mantle ▪ and went out ▪ and stood in the entring in of the cave . Elijah could not endure the glory of God , and therefore puts a mantle before his face . And with twain he covered his feet ; as abashed in apprehension of their own infirmities and imperfections , compared with God's incomparable perfection and majestie , Job 4. 18. Behold , he put no trust in his servants , and his angels he charged with folly . And with twain he did flie : Which speaks their readiness and swiftness to go about God's business , Psal. 110. 20. Bless the Lord , ye his angels , that excel in strength , that do his commandments , hearkning unto the voice of his word . And one cried to another , or , this cried to this , Holy , holy , holy . Their constant employment is praising God . See Rev. 4. 8. And the four beasts had each of them six wings about them , and they were full of eyes within ; and they rest not day and night , saying , Holy , holy ▪ holy Lord God Almighty ▪ which was , and is , and is to come . The whole earth is full of his glory ; or , his glory is the fulness of the whole earth : He fills heaven and earth with his glory : we can look nowhere , but behold glory . Psal. 104. 24 , 25. Lord ▪ how manifold are thy works ! in wisdom hast thou made them all : the earth is full of thy riches ; so is this great and wide sea . And the posts of the door moved at the voice of him that cried ; and the house was filled with smoak ▪ that is , the posts of the door of the house or temple moved . The posts are those upon which the door hangs : Their moving was a signe of God's indignation . See Amos 9. 1. I saw the Lord standing upon the altar , and he said Smite the lintel of the door , that the posts may shake ; and cut them in the head all of them ▪ and I will slay the last of them with the sword : he that fleeth of them , shall not flee away ; and he that escapeth of them shall not be delivered . And the house was filled with smoak : Another signe of his fierce anger incensed . See Psal. 18. 7 , 8. Then the earth shook and trembled ▪ the foundations of the hills moved and were shaken , because he was wroth . There went up a smoak out of his nostrils , and fire out of his mouth devoured ; coals were kindled by it . See Deut. 29. 20. The Lord will not spare him but then the anger of the Lord , and his jealousie shall smoak against that man . Or by smoak here is meant darkness : see Rev. 15. 8. And the temple was filled with smoak from the glory of God , & from his power : and no man was able to enter into the temple , till the seven plagues of the seven angels were fulfilled . In this symbolical Vision , Isaiah saw the Lord ; and the discovery of the Lord had such an efficacie and power upon his spirit , that he was forced to cry out , that he was undone . So that the words are a fruit of that discovery that Isaiah had of Christ . And there are in them these things to be considered : First , Here is what Isaiah said when he saw the Lord : Wo is me , or , Wo belongs to me ; it is my portion . Secondly , Here is the reason of that saying , Wo is me ; and that is , For I am undone , that is , cut off . Thirdly , Here is the ground why he said he was undone ; which is threefold : 1. Because I am a man of unclean lips ; that is , because he was vile . 2. I dwell in the midst of a people of unclean lips . 3. Because mine eyes have seen the King , the Lord of hosts . That which we shall raise from the words , is this : That a true seeing the Lord , is accompanied with these things following : First , It undoes a man . Secondly , It makes him cry out , Wo is he . Thirdly , It makes him cry out that he is a man of unclean lips . Fourthly , That he dwells in the midst of a people of unclean lips . I. First of all , A true discovery of the Lord , undoeth a man ; that is , cuts him off from what he is , or can do . As for Samaria ▪ her king is cut off , as the foam upon the water , Hos. 10. 7. As the foam upon the face of the water is cut off , so is that man cut off and beheaded , that hath seen the Lord . Or , it may be meant that Isaiah was cut off in his own apprehensions & thoughts . Or , the word undone may be taken thus : An undone man is one that hath nothing to live upon of his own ; no victuals or cloathes of his own : Friends , to be undone , is to have nothing to live upon of our own ; as parts , gifts , righteousness , doing , working , being , thinkings , conceits , self-perswasions , high estimation of our selves , fancies , fictions , and the like ; but to live upon somewhat of another , which is Christ . There is in a true undoing of a man by the sight of the Lord , these things following : First , There is a striking of a man down . When God intends good to a soul , the first work that God takes with him , is , he strikes him down stark dead , that he never lives any more to himself , or to sin , or to the devil , but unto God . In this manner Paul was struck down , as he journeyed with letters to Damascus : he came neer to Damascus , and suddenly there shined round about him a light from heaven ; and he fell to the earth , and heard a voice saying unto him , Saul , Saul , why persecutest thou me ? Acts 9. 3 , 4. Much like to this , is that in Rev. 1. 17. And when I saw him , I fell at his feet as dead . Secondly , A true discovery of the Lord , takes away a man's sight , that he cannot see with his own eyes . Friends , if God intends us good , he will put out our eyes ; he will blinde us , that we shall not see in our own light ▪ as he did Paul ▪ And Saul arose from the earth ; and when his eyes were opened , he saw no man ▪ but they led him by the hand , and brought him into Damascus . See Acts 9. 8. and 22. 11. We would live and see , but God will destroy our life and sight , if he intend us good . Thirdly , A true discovery of the Lord , takes away a mans strength and breath . See Dan. 10. 16 , 17. And behold , one like the similitude of the sons of men , touched my lips . Then I opened my mouth , and said unto him that stood before me , O my Lord , by the vision my sorrows are turned upon me , and I have retained no strength : for how can the servant of this my Lord talk with this my Lord ? for as for me , straightway there remained no strength in me ▪ neither is there breath left in me . It takes away our breathing after God , and our strength , our power to do this and that ▪ to subdue sin , withstand temptation , and to wrestle with God , ond the like . We are ready to vaunt , and say , This is that which we have done by our might , for the honour of our majestie : but God will , if he intend good to us , confound our breathings and strength , yea , all that we are , or can do . Fourthly , A true discovery of the Lord confounds a mans Understanding . See Prov. 30. 1 , 2. The words of Agur the son of Jakeh , even the prophecie : the man spake unto Ithiel , even unto Ithiel and Vcal . Surely I am more brutish then any man , and have not the understanding of a man . Our understandings are a great hinderance to us , in the knowledge of the things of God ; and till our understanding of things be destroyed , we shall not see into the truth of things . Fifthly , A true discovery of the Lord ▪ destroys our Knowledge , We would and do know things ; and no further then things do sute with our knowledge , do we take things to be truth . We make our Knowledge the measure of all Truth . But a true sight of God , will confound it : If once you come to see the Lord ▪ then you will say , you have not the understanding of a man ; As I was forced to say . Sixthly , A true sight of the Lord , destroys our Wisdom that makes us wise in our own eyes . We think we are wise , and we need not the wisdom of God , whenas our wisdom is foolishness . We think we carry our selves wisely : but God will destroy the wisdom of the wise . We think we are wise to do good , and all other wisdom is nothing to our own : but a true sight of God will put an end to it . Seventhly , A true discovery of the Lord , destroys all mans Holy walkings : Not that I am against holy walkings , if they be the holy walkings of Christ : it destroyeth all that a man hath trusted in , and put confidence in , beside the Lord ; all his natural faith and hope of being saved ; all his speakings , pride , selfishness , and the like . II. A true sight of God doth not onely undo a man , but discovers sin to him , and makes him cry out , that he is a sinner , that he is a man of unclean lips , that he hath sinned against the Lord : Against thee , thee onely have I sinned , and done this evil . It makes a man abhor himself : I have heard of thee by the hearing of the ear , but now mine eye hath seen thee ; wherefore I abhor my self , and re pent in dust and ashes , Job . 42. 5 , 6. III. A true sight of God , makes a man cry out that he dwells among a sinful people : O it is a wicked people among whom I dwell and live ! It makes him cry out of their sinfulness . A soul that hath seen God , cries out of sin ▪ whereever he sees it ; and of his dwelling in the tents of Sechem . It doth not onely make a soul cry out that he is a man of polluted lips , but makes him acknowledge , that the people among whom he dwells are sinful . A man that hath seen the Lord , will not onely cry out that he himself hath sinned , but that those among whom he dwells have sinned . IV. A true sight of God makes a man cry out , Wo is him : wo and destruction belongs to me , for I am undone ▪ I am a man of polluted lips , for I have seen the Lord . Friends , if once you come to see the Lord , then you will cry out ▪ Wo is you , wo is you , we are undone ▪ we know not what to do ; How shall we do to be saved ? Then flew one of the Seraphims unto me : That is ▪ one of the fiery Angels , at the command of God . See Psal. 103. 20. It is said , It flew : It speaks the swiftness with which it went to Isaiah ; it speaks the haste that it made to him , Isaiah being in an undone state . Having a live coal in his hand ▪ This Seraphim did not fly empty to Isaiah , but it had in his hand a live coal ; it came with somewhat to enliven and comfort Isaiah in this state . But what is this live coal ? And whence had the Seraphim it ? This live coal is the Spirit : And the Seraphim , had taken it with the tongs from off the altar : which Altar , in the type of it , was the Altar of burnt offerings , where the fire never went out , and upon which the fat of the Peace-offerings was burnt : See Lev. 6. 12. The Antitype of which Altar is Christ : so that the Seraphim had it from Christ . The tongs are that with which he took the coal from off the Altar . And he laid it upon the prophets mouth ; or ▪ caused it to touch the Prophets lips . And said , Lo , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged . The coal touching the Prophets lips , is nothing but a secret perswasion by the Spirit , that his iniquity was done away . God no sooner strikes a man down dead , and undoes him , but he sends a Seraphim with a live coal , to tell him good news , that his sins are pardoned , and his iniquities are done away . If it be thus , Then this may serve to discover a true sight of the Lord from all false sights of him . Friends , if it be a true sight of the Lord that you have had , then it hath undone you , taken away your Strength , Breath ▪ Understanding ▪ Knowledge , Wisdom , Light , Life , &c. It hath robbed you of all yours , made you a meer beggar , so that you have nothing of your own to trust to ▪ feed and live upon : It hath stricken you stark down dead ; dead to every thing of your own and of the worlds , and alive to God : it hath crucified you , slain you , that you no more live ▪ but Christ lives in you : it hath forced you to cry out , Wo is you , wo is you ; for you are of unclean lips , and you dwell among a people of unclean lips . He that hath an ear to hear ▪ let him hear . If it be so , Then do not cozen and cheat your own souls : do not say you have seen , when you have not seen him . VVhat , have you seen the Lord , and are not dead , and are not undone ? VVhat have you seen the Lord , and are alive ? Do not lye . I beseech you , let not a deceived heart lay hold on you ; do not feed on lyes , in this respect . If you have not seen him , speak the truth , and do not decieve your own souls : if you have seen him , he hath stricken you down dead . If you say you have seen him , & are yet alive , then I know not what seeing of him is . If it be so , Then this may serve to discover the goodness of God , that when he hath struck a soul down dead , and took away his life from him , undone him , forced him to cry out that he is undone , and that wo , wo is he , for he is a man of uncircumcised lips , and dwells among a people of unclean lips ; yet , that God should not suffer that man to be swallowed up in despair , but should cause to flie one of his Seraphims unto him with a live coal in his hand , and to lay it upon his mouth , to put life into him , and say , Lo , this hath touched thy lips , and thine iniquity is taken away ▪ and thy sin purged ; and should say ▪ O man greatly beloved , fear not ; peace be unto thee : be strong , yea , be strong ; As he did to Daniel , Dan. 10. 19. This is admirable . If it be so , Be not afraid to be undone , to lose your Life , Light , Breath , Understanding , Knowledge , Wisdom , and Strength . O it is sweet , sweet : do not think much , though God by the discoveries of himself to you , rob you of all you have ▪ leave you a begger . Be not afraid of the discoveries of sin ; do not fear that you shall be swallowed up in despair , if God should discover your self and sin to you : so soon as ever he hath discovered sin to you , undone you , taken away your life , he will send a Seraphim with a live coal in his hand , a coal that hath life in it , and will lay it upon your mouth , and say to you , This hath touched thy lips , and thine iniquity is taken away , and thy sin purged , Thou art greatly beloved ; fear not ; peace be unto thee ; be strong ; and so fetch life in thee again , keep thee from sinking in spirit , and being swallowed up in despair . And you shall no more live your own life , but for ever live the life of God ; And you shall no more understand and know things , and see things in your own understanding knowledge , and light : but in the understanding , knowledge , and light of God : you shall do nothing in and by your own strength and wisdom , nor breathe after God in your own breath : but you shall do all things in the strength and wisdom of God , breathe after himself in the breath of God . Selah . If it be so , Beg of God a discovery of Christ upon the throne ; of a risen Christ ; that it may undo you , take away your Life , VVisdom ▪ Strength , Understanding , Knowledge , Light , Strength . It is a sweet thing to be undone , to be stript of all a man hath , to lie naked before God ; and we to have nothing and be nothing of our own , but to have all and be all in God : it is the greatest work God can do for a soul , and it is the greatest mercy God can shew to a soul . If it be so , Then O that I had a discovery of a risen Christ , of Christ upon the throne , saith the soul . Do you know what you desire , what you ask for ? Are you contented to be undone , to lose all that you have and are ? Are you willing to have all burnt up in you by that fiery flame that issueth out of Christs mouth ? Then he will manifest himself to you , and you shall know the Lord indeed and in truth , in your souls . CHAP. VI . Some sweet Discoveries of what shall be in the later days , out of Zech. 14. 20 , 21. Vers . 20. In that day , shall there be upon the bells of the horses , HOLINES VNTO THE LORD : and the pots in the Lords house shall be like the bowls before the altar . 21. Yea every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts : and all those that sacrifice , shall come and take of them , and seethe therein . And in that day , there shall be no more the Canaanite in the house of the Lord of hosts . THe words are a Prophecie of what shall be in the later days , and of the time in which shall be that which is prophesied of . What shall be , are these things following . First , There shall be upon the bells of the horses , Holiness unto the Lord . Secondly , The pots in the Lords house , shall be like the bowls before the altar . Thirdly , Every pot in Jerusalem and in Judah , shall be holiness unto the Lord of hosts . Fourthly ▪ All they that sacrifice , shall come and take of them , and seethe therein . Fifthly , In that day , there shall be no more the Canaanite in the house of the Lord of hosts . Sixthly , The time when all these things shall come to pass ▪ will be , In that day . There are in the first verse of the words , these things to be considered : First ▪ what the bells of the horses are . Secondly , what the meaning of that saying is , There shall be upon the bells of the horses ▪ Holiness unto ▪ the Lord . Thirdly ▪ what the Lords house is . Fourthly , what the pots in the Lords house are . Fifthly ▪ what the altar is . Sixthly , what the bowls before the altar are . Seventhly , in what sence the pots in the Lord's house shall be like the bowls before the altar . The first thing to be enquired into , is , What the bells of the horses are . They are the bridles of the horses , which govern , rule , and command the horses . Bridles are such , that are put into the horses mouthes , to restrain them . The second thing to be enquired into , is , What the meaning of that saying is , There shall be upon the bells of the horses , Holiness unto the Lord . The Prophet having spoken before , of the horses overthrow , and other cattel of the enemies , ( see v. 15. ) he addeth , to make up the measure , That all their spoils , even the very deckings of their furniture , should be consecrated to God , to make utensils for his service . The meaning is , God shall convert to his service , in his Church , all such things as before were employed against him . See this interpretation further cleared , in Isai. 23. 17 , 18. And it shall come to pass , after the end of ten yeers , that the Lord will visit Tyre , and she shall turn to her hire , and commit fornication with all the kingdoms of the world upon the face of the earth : and her merchandise and her hire shall be holiness to the Lord ; it shall not be treasured , nor laid up : for her merchandise shall be for them that dwell before the Lord , to eat sufficiently , and for durable cloathing . Her hire shall be holiness unto the Lord ; that is , shall be converted to the service of God , which was before employed against God . Or , the meaning of that saying , There shall be upon the bells of the horses , Holiness unto the Lord , may be this : There shall be holiness seen upon mean things poor things comparatively , as a Bridle is : A man shall look nowhere , but he shall see Holiness written , yea , upon the most contemptible things : If a man look behinde him , or before him , or on either side of him , he shall see Holiness , that is ▪ he shall see somewhat of God in every thing in the world ; shall see Holiness in mount Zion : though mount Zion now seems to be that she is not , black , unholy , yet there shall be Holiness seen there : for it shall shine forth , and all the world shall see it : See Obadiah vers. 17. Vpon mount Zion shall be deliverance , and there shall be holiness . As there is written Holiness upon the brestplate of our high-priest Christ Jesus : so shall there be Holiness written upon us , upon mount Zion ; and it shall be visible too , as it is in our Head , and as it was in the High-priest under the Law : See Exod. 39. 30. And they made the plate of the holy crown of pure gold , and wrote upon it a writing like to the ingraving of a signet , Holiness to the Lord , or of the Lord . And as holiness was ingraven upon the Brestplate of the High-priest under the Law : so it shall be upon us . Consider that in Joel 3. 17. So shall ye know that I am the Lord your God , dwelling in Zion , my holy mountain . Zion is holy , but the world sees it not , and therefore the world speaks evil of Zion . Then shall Jerusalem be holy , or holiness ; and there shall be no stranger pass thorow her any more . God looks upon Jerusalem to be holy , now ; but when there shall be no stranger pass thorow her , then she shall be more holy ; then she shall be visibly holy ; holiness shall so break forth in her , that the world shall acknowledge her to be holiness to the Lord . The third thing to be enquired into , is , What the Lords house is . It is Zion , it is Jerusalem : the Lords house are those in whom he dwells ; and they are his people . The fourth thing to be enquired into , is , What the pots in the Lords house are . The pots in the letter , were those that were made use of under the Law , and were made of brass . See Exod. 38. 3. He made all the vessels of the altar , the pots , and the shovels , and the basins , and the flesh-hooks , and the fire-pans , all the vessels thereof , made he of brass ; and they were such in which they sod the holy offerings . See 2 Chron. 35. 13. And they rosted the passeover with fire , according to the ordinance ; but the other holy offerings sod they in pots , and in caldrons , and in pans , and divided them speedily among the people , and afterwards they made ready for themselves and the priests , because the priests the sons of Aaron were busied in offering of burnt offerings . See that in Ezek. 46. 22 , 23 , 24. In the four corners of the court , there were courts of fourty cubits long , and thirty cubits broad ; these four corners were of one measure : and there was a new building round about in them , round about them four : and it was made with boylingplaces under the rows round about . Then said he unto me , These are the places of them that boil , where the ministers of the house shall boyl the sacrifice of the people . So that you see the pots in the letter were those in which the Sacrifices of the people were to be boiled . The pots in the mysterie , are those Divine discoveries and manifestations of Christ , in which the spiritual Sacrifices of the Saints are and shall be boyled . That they are the discoveries of Christ that fit a Sacrifice to be offered to God , see Mal. 3. 2 , 3 , 4. But who may abide the day of his coming , and who shall stand whon he appeareth ? for he is like refiners fire , and like fullers soap ; and he shall sit as a refiner and purifier of silver ; he shall purifie the sons of Levi , and purge them as gold and silver , that they may offer unto the Lord an offering in righteousness : then shall the offering of Judah and Jerusalem be pleasant unto the Lord ▪ as in the days of old , and as in former yeers . The fifth thing to be enquired into , is , What the Altar is . The Altar is Christ . The sixth thing to be enquired into , is , What the Bowls before the Altar are . The Bowls , in the letter , were those in which was put the blood of the Sacrifice , and of Sprinkling . See 2 Chron. 4. 8. Exod. 29. 20. Levit. 4. 6. Levit. 9. 8 , 9. Or , the Bowls in the letter were those in which they put fine flour mingled with oil , for a meat-offering : See Numb. 7. 13 , 19 , 25 , 31 , 37 , 43 , 49 , 55 , 61 , 67 , 73 , 79. The Bowls in the spiritual interpretation , are the Saints , in which the blood of sprinkling is . The pots in the Lords house shall be like the Bowls before the Altar , in this respect , that is to say , for multitude ; as it was in the letter : see 2 Chron. 4. 8. He made also ten tables , and placed them in the temple , five on the right side , and five on the left : and he made an hundred basins , that is , bowls of gold . Now the pots were not so many . It speaks the manifold discoveries of God that shall be in the later days to his people . Or , it speaks this , that is to say , The multiplicity of spiritual services that shall be offered to God in the later days . The things that are to be enquired into in the last verse of the words , are these following . First , what Judah and Jerusalem are . Secondly , what every pot in Judah and Jerusalem is . Thirdly , how and in what sence it shall be holiness to the Lord of hosts . Fourthly , what is meant by the Canaanite . Fifthly , when these things shall come to pass . The first thing to be spoken to , is , What Judah and Jerusalem are . Judah was one of the twelve Tribes : see Revel. 7. 5. Hierusalem is the Saints of the most High , the Lambs wife . The second thing to be spoken to , is , What every pot in Judah and Jerusalem is . It is the same as the pots in the Lords house are : Every pot , that is , every discovery of Christ , that purifies every Sacrifice , and makes it fit to be offered up to God . The third thing to be spoken to , is , How and in what sence every pot in Judah and Jerusalem shall be Holiness to the Lord . The meaning is , It shall be of a holy use to the Lord of hosts , that is , of Armies . But of what use ? To purifie and make fit Sacrifices to be put up to him . Or ▪ it may be taken thus : every discovery of Christ shall be holy to the Lord ; that is , there shall be written upon every discovery , Holiness : for those are truest discoveries , that have Holiness written upon them . Sclah . And all they that Sacrifice shall come and take of them , that is ▪ of the discoveries , and seethe therein : they shall boyl their Sacrifices in the discoveries and manifestations of Christ , and so make them pure Sacrifices , to be offered up to God , Mal. 1. 11. The fourth thing to be spoken to , is , What is meant by the Canaanite . The Canaanite may be meant the Merchant : he seems to have a special relation to the abuse of Merchandising and selling , which was used in the Temple : See Joh. 2 , 15. And when he had made a scourge of smallcords ▪ he drave them all out of the temple , and the sheep and the oxen and poured out the changers mony , and overthrew the tables , Mat. 21. 2. Or , by the Canaanite may be meant the unclean , person : See Isa. 35. 6. And an high-way shall be there , and a way ; and it shall be called the way of holiness : the unclean shall not pase over it . See Rev. 2. 27. And there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination or maketh a lye . God will so purifie his people , that there shall be no unclean thing in them ; but they shall be holy and unblameable before him . The last thing to be spoken to , is , When all these things shall come to pass ; and that is , In that day . What is meant by that day ? The day of Gods coming : See Zech. 14. the latter part of vers . 5. Then shall these Prophecies be fullfilled , when Jesus Christ shall appear the second time without sin , to salvation . If it be thus , Then this may discover what shall be in that day ; there shall be holiness written upon every thing : we shall see somewhat of God in every thing , even in the meanest things . And those things that have been made use of against the Lord , shall be turned into an holy use : they shall be holiness unto the Lord . The pots in the Lords house shall be like the bowls before the Altar : there shall be multiplicities of discoveries of Christ ; that is , abundance of discoveries of Christ in the latter days : Every pot in Jerusalem shall be holiness unto the Lord ; there shall be holiness written upon every discovery of God : they shall come and boyl their Sacrifices in these discoveries of God : there shall no Merchant , no unclean thing , be in Zion , in Jerusalem , but all shall be pure , and nothing shall hurt nor destroy in Gods holy mountain . So that Zion shall be a peaceable and pure estate . If it be so , This may serve to discover what Zion , the Lords house , is . It is not a Stonewalled house , such as your meeting-places are : the Lords house is his People , in whom he dwells : the the foundation of this house , is Christ ; it is founded upon a sure Rock , that the winds and storms of corruptions and temptations cannot shake it . The Lords house is a spiritual building , built by himself , to be the habitation of himself by the Spirit . If it be thus , Then this may serve to inform us of those pure Sacrifices that shall be offered up to God in the latter days . Now , our Sacrifices are full of dross and mixture of somewhat of our own ; but then , they shall be clean : that which shall make them clean , shall be those great and large discoveries of God that then will be . Now , we are troubled and perplexed that we cannot offer up better Sacrifices then we do , to God , that we cannot worship him as we would do , in Spirit and in truth ; but then , we shall worship in the pureness of the Spirit . If it be so , Then this may serve to discover true discoveries of Christ , from false . VVhat a many rotten pretended discoveries of Christ we and others have had ! O how we have entertained falshood instead of truth , and lived upon it ! But a true discovery of Christ , hath this Motto written upon it , HOLINESS TO THE LORD . If your discoveries of God bring not along with them holiness , they are delusions of Satan : if any discoveries of God come with holiness engravened upon them , receive them . If it be so , Then this may serve to overthrow that doctrine that is newly sprung up ; which is , that there shall not be Sacrifices offered up to God in the new Jerusalem-state . That there shall be , it is cleer from what I have said : Onely there shall be this difference ; more purer Sacrifices shall be offered up then , then now there are : then shall the offerings of Judah and Jerusalem be more pure and pleasant to the land . And that the words here speak of the new Jerusalem-state , it appears by the last verse : There shall be no more the Canaanite in the land ; of which thing John speaks of , when he speaks of the new Jerusalem-state , in Rev. 21. 27. Quest . But , may some say , It will be a long while before what you have said will come to pass . Answ. To this I answer , It will come to pass in that day ; and how soon God may come , we know not : he may come presently , and deceive many , for ought that we know . Secondly , I say this , that all the promises of Christ are yea and amen in Christ ; and we are not to look upon prophecies and promises as altogether at a distance , and to be fullfilled hereafter ; but ●●gh , and fulfilled in Christ . CHAP. VII . Some sweet Manifestations of the neerness of Christ's coming , and of those glorious things that shall follow after his coming ; out of Zech. 14. the later end of vers . 5. and v. 6 , 7 , 8 , 9. Vers . 5. And the Lord my God shall eome , and all the saints with thee . 6. And it shall come to pass in that day that the light shall not be clear nor dark . 7. But it shall be one day , which shall be known to the Lord , not day nor night : but it shall come to pass , that in the evening-time it shall be light . 8. And it shall be in that day , that living waters shall go out from Jerusalem , half of them towards the former sea , and half of them toward the hinder sea : in summer and in winter shall it be . 9. And the Lord shall be King over all the earth : in that day shall there be one Lord , and his Name one . IN the first Verse of this Chapter , the Prophet speaks of the coming of the day of the Lord : Behold , the day of the Lord cometh , saith he : Behold ; as if he saw it , and therefore called upon them to see it : and tells them , that their spoil shall be divided in the midst of them . He bids them behold and take notice of the coming of the day of God , lest it should come upon them unawares . He gives them the reason why he would have them take notice of the coming of the day of God : For I will gather all nations against Jerusalem to battel , and the city shall be taken , and the houses rifled , and the women ravished . Here he speaks of the ruine of Jerusalem . And half of the city shall go forth into captivity . Here he speaks of leading one half of the City into Captivity . And the residue of the people shall not be cut off from the city . Here , he would save a remnant that should possess and enjoy those glorious things prophesied of in this Chapter . Then shall the Lord go forth , and fight against those nations : or , as it is in the margine of some Bibles , in the middle , or among those nations gathered together against Jerusalem ; not as an enemy , but helper . And he shall fight as when he fought in the day of battel for Gideon , Judg. 7. 22. God setting every mans sword against his fellow ; and as at the red-sea , causing his enemies to be drowned in the sea , and his people to go over dry-foot . And his feet shall stand in that day upon the mount of Olives which is before Jerusalem on the east . God would fight upon that mount against Jerusalem . Or , it may be taken thus : By this manner of speech the Prophet sheweth Gods power and care over his people , and how he will as it were by miracle save them . And the mount of Olives shall cleave in the midst thereof , toward the east , and toward the west ; and there shall be a very great valley : and half of the mountain shall remove toward the north , and half of it toward the south , so that there shall be a very great valley ; insomuch that out of all the parts of the world they shall see Jerusalem , which was before hid with this mountain . This is to be understood of spiritual Ierusalem , the people of God . See Isai. 66. 23. And it shall come to pass , that from one new moon to another , and from one sabbath to another , shall all flesh come to worship before me , saith the Lord . And ye shall flee to the valley of the mountains : All you believers shall run unto the people of God , to be safe from the destruction of Ierusalem . Or it may be taken thus : The Prophet speaketh of the hypocrites , that could not endure the presence of God , but should flee into all places where they might hide themselves among the mountains . For the valley of the mountains shall reach unto Azal ; that is , to the place he separated for his people ; which the word Azal signifieth . Yea , ye shall flee , like as ye fled from before the earthquake in the days of Vzziah king of Iudah ; which fleeing was with fear and trembling . And the Lord my God shall come , and all the saints with thee . Because they did not credit what the Prophet said to them , he turneth to God , and comforteth himself , in that he knew these things should come to pass , and saith , And the Lord my God shall come , and all the saints with thee , to perform this . The Prophet speaks to the Lord , as his God , and can claim an interest and propriety in him ▪ as his ; as the Psalmist in many places of the Psalms doth : Thou art my God , and I will praise thee . Oh how sweet a thing it is , when a soul can claim an interest in God , and can say , Thou art my God , The Lord my God shall come ! The Prophet cannot onely claim an interest in the Lord , as his God ; but he can command God ; He shall come : he had power with God , as Iacab had over the Angel . Friends , what an excellent thing it is , for a soul to command God , to have power with God for any thing ; to subdue sin , repel a temptation , conquer the devil ! A believer hath this priviledge and power ; he may command the Lord , as his God , for things to come , things concerning his sons , or the work of Gods hands ; and he will be commanded by him . See Isai. 45. 11. And there was no day like that , before it , or after it , that the Lord hearkened unto the voice of a man : for the Lord fought for Israel . See this in Iosh. 10. 14. And this is the confidence that we have in him , or concerning him , that if we ask any thing according to his will , he heareth us : and if we know that he hear us , whatsoever we ask , we know that we have the petition that we desired of him , 1 Joh. 5. 14 , 15. And whatsoever ye shall ask in my name , that will I do , that the Father may be glorified in the Son . If ye shall ask any thing in my name , I will do it , Joh. 14. 13 , 14. And in that day ye shall ask me nothing : Verily , verily , I say ▪ unto you , Whatsoever ye shall ask the Father in my name , he will give it you , Joh. 16. 23. The Lord my God shall come . There are three sorts of the coming of Christ , in Scripture . First , There was a coming of Christ in flesh . Great is the mystery of godliness , God manifested in the flesh , 1 Tim. 3. 16. Who verily was fore-ordained before the foundation of the world , but was manifested in these last times for you , 1 Pet. 1. 20. But we have not followed cunningly-devised fables , when we made known unto you the power and coming of our Lord Iesus Christ ; but were eye-witnesses of his majestie . See this in 2 Pet. 1. 16. Now this coming of Christ was to finish transgression , and to make an end of sin , and to make reconciliation for iniquity , and to bring in everlasting righteousness , Dan. 9. 24. Secondly , There is a coming of Christ in Spirit . See Ioel 2. 28 , 29. And it shall come to pass in the last days , saith God , I will pour out of my Spirit upon all flesh ; and your sons and daughters shall prophesie , and your young men shall see visions , and your old men shall dream dreams . See that likewise in Zech. 12. 10. And I will pour out upon the house of David , and upon the inhabitants of Ierusalem , the spirit of grace and of supplication ; and they shall look upon me , whom they have pierced , and they shall mourn for him , as one mourneth for his onely son , and shall be in bitterness for him , as one that is in bitterness for his first-born . Now all this was fulfilled in part , in Act. 2. 2 , 3. and is yet to be fulfilled . And the end of his coming thus , was , to convince the world of sin , of righteousness , and of judgement . See Ioh. 6. 9 , 10 , 11. and to teach his disciples all things , and to bring all things to their remembrance . See Ioh. 16. 26. and to testifie of Christ to them , and to guide them into all truth ; and many other things . Thirdly , There is a third appearance of Christ , which is his appearance the second time , without sin ▪ unto salvation , unto them that wait for him , Heb. 9. 28. Which coming of Christ , is the last coming of Christ ; of which I do intend now to speak . My God shall come . I can say boldly , as well as the Prophet My God shall come , ( blessed be his holy Name : ) I can command him , and he will be commanded by me . And not onely My God shall come , but Your God shall come . He is not onely the Prophet's God that shall come ▪ but My God , Our God , Thy God , and Your God which shall come . What , my God ? Yes : see Isai. 35. 3 , 4. Strengthen ye the weak hands , and confirm the feeble knees : say to them that are of a fearful heart , that is , of an unbelieving heart , or hastie heart , Be strong fear not : behold , your God will come : your God that you seek for , and wait for , will come , and he shall come . What , to me ? Yea , to a hastie heart . But he will appear to my shame . No , to your joy and comfort . See Isa. 40. 10. Behold , the Lord God will come . Behold ; as if he saw him coming . Isa. 66. 11. Behold , the Lord will come , will indeed come . The vision is for an appointed time ; wait for it , it will come , it will surely come , it will not tarry , Habb . 2. 3. Sing and rejoyce , O daughters of Zion : for lo , I come , and will dwell in the midst of you , Zech. 2. 10. Say unto the cities of Jerusalem , Behold , your God , Isa. 40. 9. Let the fields be joyful , and all that is therein : then shall all the trees of the wood rejoyce before the Lord ; for he cometh , for he cometh to judge the earth : he shall judge the world with righteousness , and the people with his truth , Psal. 96. 12 , 13. Quest . But how shall he come ? Answ. See that in Psal. 50. 3. Our Lord shall come , and shall not keep silence . I have a long time , ( saith God ) holden my peace , I have been silent , I refrained my self ; now will I cry like a travelling woman , I will destroy and devour at once . The Lord shall go forth like a mighty man ; he shall stir up jealousie like a man of war ; he shall cry , yearoar : he shall prevail against his enemies , Isa. 42. 14. 13. A fire shall devour before him ; which is himself : See Deut 4. 24. For the Lord thy God is a consuming fire , even a jealous God : understand therefore ▪ this day , that the Lord thy God is he which goeth over before thee : as a consuming fire he shall destroy them , and he shall bring them down before thy face ; so shalt thou drive them out , and destroy them quickly , as the Lord hath said unto thee , Deut. 9. 3. And it shall be very tempestuous round about him . Who shall stand when he appeareth ? for he is like the refiners fire , and he shall sit as a refiner and purifier of gold , Mal. 3. 2 3. Consider that in Isa. 35. 4. Your God will come with vengeance , even God with a recompence will come and save you . This Scripture holds forth the coming of Christ two manner of ways . First , He will come with a vengeance against all our sins , and temptations , and divel ; and save us from them all . Secondly , He will come with a recompence : he will come with a reward for all those sufferings that we have endured from sin , men , and Satan : he will reward us for all our sufferings . Or it may be taken thus : He will come with a recompence ; he will reward with destruction all our enemies : for the Lord is our Judge , the Lord is our Lawgiver ▪ the Lord is our King ; he will save us , Isa. 33. 22. And then that in Isa. 41. 10. The Lord will come with a strong hand ▪ or against the strong with a mighty hand ▪ or mighty power , against his enemies against our corruptions ; and his arm shall rule for him . The strength of a man is in his Armes ; so Gods strength is in his Armes : Gods Armes shall rule for him : Behold , his reward is with him , and his work ( or recompence ) before him . Consider that in Isa. 66. 15. Behold , the Lord will come with fire ; and with his Chariots like a whirlwind ( that is , he will come swiftly and fiercely ) to render his anger with fury upon his enemies , and his rebuke with flames of fire : that is , with the scorching burnings of himself . We shall further illustrate the coming of Christ by these things . First ▪ He shall come in a cloud . Secondly ▪ He shall come in the clouds . Thirdly ▪ He shall come with clouds ▪ Fourthly , He shall come with his Saints and Angels . First , He shall come in a cloud . See Luke 21. 27. And then shall they see the Son of man coming in a cloud . What cloud ? In a cloud of darkness . As he went up in a cloud , so he shall come down in a cloud : in the same manner that he went up , in the same manner he shall come down . See Act. 1. 11. Which also said , Ye men of Galilee , why stand ye gazing up into heaven ? This same Jesus which is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven . For the Lord himself shall descend from heaven with a shout , with the voice of the Archangel , and with the trump of God : and the dead in Christ shall rise first . Then we which are alive and remain , shall be caught up together with them in the clouds , to meet the Lord in the air ; and so shall we ever be with the Lord ▪ 1 Thes. 4. 16 , 17. Quest . But , may some say , You hold the personal reign of Christ . Answ. Yes : but I do not hold it as many hold it : I hold that he shall come personally , and reign ; but yet spiritually , with spiritual flesh and blood , with a glorified body ; and what that is , I know not . Object . But shall not he come and reign , with that very flesh and body which he had at Ierusalem ? Answ. No . My reason is : For thou sowest not that body which shall be : that which shall be , is changed , metamorphosed . Object . But some will say , How are the dead raised ? and with what body do they come ? Answ . Thou fool , that which thou sowest is not quickned , except it die ; and that which thou sowest , thou sowest not that body that shall be ▪ but bare grain , it may chance of wheat , or of some other grain ; but God gives it a body , as it hath pleased him , and to every seed his own body , 1 Cor ▪ 15. 35 , 36 , 37 , 31. Selah . Secondly , he shall come in the clouds . See Matth. 26 ▪ 64. Jesus said unto them , Thou hast said . Nevertheless I say unto you , Hereafter shall ye see the Son of man sitting on the right hand of power , which is the Father , and coming in the clouds of heaven . What are these clouds ? They are clouds of darkness : Psal. 97. 2. Clouds and darkness are round about him , and he maketh the clouds his chariot , Psal. 104. 3. Clouds of darkness are Christ's Chariot , in which he will come riding into the world , and into the spirits of his people . He shall come in this Chariot two manner of ways : First , he shall come with Power : he shall come with power into the world , and the spirits of his people : they shall feel his power : he will come with majestie , and as one that hath authority : he will beat down the mountains , and every thing that lies in opposition to him ; the lofty looks of men and women shall he humble , and the haughtiness of them shall he bow down : then every one that is proud , lofty , and lifted up , shall he bring lowe ; all the tall cedars of Lebanon , that are high and lifted up , and all the tall oaks of Bashan , and all the high hills , and the high towers , and fenced walls , and the ships of Tarshish , and pleasant pictures ; and the idols shall he utterly overthrow and abolish . And they shall go into the holes of the rocks , and into the caves of the earth , for fear of the Lord , and the glory of his majestie , when he ariseth to shake terribly the earth : and then shall they cast their idols of silver and gold , which they have made every one for himself to worship , to the moles , and to the bats , to go into the clefts of the rocks , and into the tops of the ragged rocks ▪ for fear of the Lord , and for the glory of his majesty . Secondly , he shall come in great Glory ; that is , huge ▪ vast glory , that shall dazzle the eyes of all people : he shall come in such glory as shall scorch the men of the earth : he shall come in the brightness of himself , which shall astonish all flesh . Thirdly , he shall come with clouds . See Revel. 1. 7. Behold , he cometh with clouds , and every eye shall see him , and they also which pierced him ; and the kinreds of the earth shall wail because of him . Even so . Amen . Clouds of darkness shall usher him in into the world , and all shall see him ; and those that have pierced him , shall cry out because of him . Fourthly , he shall come with his Saints and Angels . First , he shall come with his Saints : My God shall come , and all his Saints with him . And Enoch also , the seventh from Adam , prophesied of these , Behold , the Lord cometh with ten thousand of his saints , Jude vers. 14. To the end he may establish your hearts unblameable in holiness before God , even our Father , at the coming of our Lord Iesus Christ with all his saints , 1 Thes. 3. 13. Secondly , he shall come with his Angels likewise . The chariots of God are twenty thousand , even thousands of angels : the Lord is among them as in Sinai , in the holy place , Psal. 68. 17. For the Son of man shall come in the glory of his Father , with his angels , Matth. 16. 27. And to you who are troubled , rest with us , when the Lord Jesus shall be revealed from heaven with his mighty angels . 2 Thess. 1. 7. As clouds and darkness shall usher him in , so Saints and Angels shall be his guard to wait upon him , in his coming . I shall further hold forth the coming of Christ , these manner of ways following ; and then shew you the end of his coming . First , he shall come in the glory of his Father . Secondly , he shall come in the glory of Himself . Thirdly , he shall come in the glory of his Angels . First , he shall come in the glory of his Father , cloathed with his Fathers glory , clad with his riches , grace , and good will ; filled with his fulness . See Mar. 8. 38. Whosoever therefore shall be ashamed of me , and of my words , in this adulterous and sinful generation , of him also shall the Son of man be ashamed , when he comes in the glory of his Father . Secondly , he shall come in his own glory , which is God himself . Father , glorifie me with thine own self , which is with the glory I had with thee before the beginning of the world , Joh. 17. 5. The Lord possessed me in the beginning of his way , before his works of old : I was set up from everlasting , from the beginning , or ever the earth was , Prov. 8. 22 , 23. In the beginning was the Word , and the Word was with God , and the Word was God , Joh. 1. 1. He shall come with the fulness of the Godhead in him , Col. 2. 9. he shall come with a fulness of grace and truth , Joh. 1. 14. For it pleased the Father that in him all fulness should dwell , Col. 1. 19. With all his fulnhss he shall come . Thirdly , he shall come in the glory of his Angels , cloathed with the Angelical glory . But what is the glory of Angels ? See Heb. 1. 7. And of the angels he saith , Who maketh his angels spirits , and his ministers a flame of fire . The glory of Angels is that flame of fire that is in them , and wherewith they are cloathed , which is nothing but their fiery and flame-like appearances . The glory of Angels is the strength of Angels ▪ Bless the Lord , ye his angels , that excel in strength , or , are mighty in strength ▪ Psal. 103. 20. The glory of Angels is their holiness : See Mat. 25. 31. When the Son of man shall come in his glory , and all the holy angels with him , then shall he sit upon the throne of his glory . The glory of Angels consisteth in this likewise : They neither marry , nor give in marriage . The last thing to be enquired into , is , the ends of his coming . They are these things following . The first is this : That in the dispensation of the fulness of times , he might gather tother into one , all things in Christ , both which are in heaven , and which are on earth , Eph. 1. 10. And he shall send his angels , with a great sound of a trumpet or , with a trumpet and a great voice ; and they shall gather together his elect from the four windes , from one end of heaven to the other , Matth. 24. 31. or , from the uttermost parts of the earth , to the uttermost part of heaven , Mar. 13. 27. Secondly , that he might gather his people together , unto the supper of the great God ; that is to say , to eat the flesh of kings , and the flesh of captains , and the flesh of mighty men ; and the flesh of horses , and of them that sit on them ; and the flesh of all men , both free and bond , both small and great . Friends , we shall feed upon all our enemies ; we shall make a supper of them all , Rev. 19. 18. And I saw an angel standing in the sun , and he cried with a loud voice , saying to all fowls that flie in the midst of heaven , Come and gather your selves together to the supper of the great God , vers. 17. The third end , is to take vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus . 2 Thes. 1. 7 , 8 9. And to you who are troubled , rest with us , when the Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire , taking vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ : who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power . The fourth end of his coming , is , that he might destroy that wicked one : And then shall that wicked one be revealed , whom the Lord shall consume with the spirit of his mouth , and shall destroy with the brightness of his coming ; which is Antichrist , 2 Thes. 2. 8. If it be thus , that My God , Thy God , Our God , Your God shall come , yea , will come ; Be not afraid of his coming and of his fiery appearance : he comes to save you , to redeem you : he brings with him Redemption and Salvation : he comes to deliver you from your corruptions , from your temptations , from your bondage and affliction . Why should ye fear ? Therefore , lift up your heads : for your redemption draws nigh . If it be thus , that My God , Thy God , Your God shall come , Do not doubt of his coming . Say to them that are of a fearful heart , Be strong , fear not ; behold , your God will come ; You need not fear but that he will . But when will he come ? He shall suddenly come , Mal. 3. 1. The Lerd whom ye seek , even the Messenger of the covenant , whom ye delight in , shall suddenly come into his temple . Behold , I come quickly ; hold that fast which thou hast , that no man take thy crown , Revel. 3. 11. Friends , look to your Crown : God hath set a Crown of pure gold , that is , of salvation , upon your heads ; take heed that Satan rob you not of it : Behold , I come as a thief : blessed is he that watcheth , and keepeth his garments , lest he walk naked , and they see his shame , Rev. 16. 15. Behold , I come quickly : blessed is he that keepeth the sayings of the prophecies of this book , Rev. 22. 7. Behold , I come quickly , and my reward is with me , to give every man according to his work , vers. 12. As the light cometh out of the east , and shineth even unto the west , so shall also the coming of the Son of man be ; which will be with speed , quickly , Matth. 24. 27. He hath promised that he will come , and come quickly . Quest . But , may some say , Where is the promise of his coming ? for since the fathers and Apostles fell asleep , all things continue as they were from the beginning of the creation . Answ. Take heed what you say . This was the saying of scoffers that walked after their own lusts ▪ See 2 Pet. 3. 4. Quest . But , may some say , There are a great many things to be fulfilled and accomplished before Christ comes in this manner ; as . The calling of the Jews , The bringing in of the Gentiles , The time of restitution of all things , spoken of in Acts 2. 20 , 21. and divers other things , spoken of in Matth. 24. Also , Satan is to be cast into the bottomless pit , and to be shut up there , and to have a seal set upon him , that he should deceive the Nations no more , till the thousand yeers should be fulfilled : after that , he must be loosed for a little season , Rev. 20. 1 , 2 , 3. Answ. To all these Objections , I answer thus : It is true , there are the Jews to be called , and the fulness of the Gentiles to be brought in ; but when this shall be , no man knows : and , for ought that we know , it may be quickly , in a very short time , in the twinkling of an eye . And as for the restitution of all things , which is to be fulfilled before the coming of Christ ; that may be as soon , for ought that we know . And as to those things spoken of in the 24 of Matthew , which are to be fulfilled before the coming of Christ ; I say , The most part of them are already fulfilled , and the rest are about fulfilling , and will be fulfilled in a very short time . And as to Satan's being bound , and cast into the bottomless pit , and there to be shut up , and sealed , that he should deceive the nations no more till the thousand yeers be fulfilled : I say this , That Satan hath been bound already , and cast into the bottomless pit , and there was shut up and sealed , that he should not deceive the nations : I say , he was , comparatively to that which he is now ; and that he is let loose again : If ever the Dragon was let loose , he is let loose now ; and he is now gon out to deceive the nations which are in the four quarters of the earth , Gog and Magog , to gather them together to battel , the number of whom is as the sand of the sea : And they shall go upon the breadth of the earth , and compass the camp of the Saints about , and the beloved City ; and fire shall come down from God out of heaven , and devour them . And after this , the devil , that deceived them , shall be cast into the lake of fire and brimstone , where the beast and the false prophet are , and shall be tormented day and night for ever and for ever . And if I be out in this , then I shall say thus , That a thousand yeers with the Lord are as one day , 2 Pet. 3. 8. And by the way note this , That I do not believe that it is so to be understood , that Satan shall be so shut up , as that he shall not decive some . If it be so , That which any of you hath already , hold fast , until Christ comes , Rev. 2. 25. You that are Professors in deed , and not in shew onely , hold fast your good Profession ; let not Satan drag you out of your Profession , into earth : Hold fast , and repent : if thou shalt not watch . I will come on thee as a thief , saith Christ ; and thou shalt not know what hour I will come upon thee , Rev. 3. 3. Watch ye therefore when the master of the house cometh , lest coming suddenly , he finde you sleeping . And what I say unto you , I say unto all , Watch ; Mark 13. 35 , 36 , 37. Watch therefore ; for ye know not at what hour your Lord will come , Matth. 24. 42 , 43 , 44. But know this , that if the good man of the house had known in what watch the thief would come , he would have watched , and would not have suffered his house to be broken up . Therefore be ye also ready : for in such an hour as ye think not , the Son of man cometh . Surely Jesus Christ is not far off , but will steal in upon us unawares , when we look not for him : Therefore watch , with oil in your lamps . And to encourage you to watch , consider that place of Scripture in Luke 12. 37. Blessed are those servants , whom the Lord when he cometh shall finde watching ; verily I say unto you , that he shall gird himself , and make them to sit down to meat , and will come forth and serve them . And if he shall come in the second watch , or come in the third watch , and finde them so doing , blessed are those servants . But if that servant shall say in his heart , My Lord delayeth his coming ; the Lord of that servant shall come in a day when he looketh not for him , Luke 12. 45. If it be thus , Be patient unto the coming of our Lord : be ye patient also ; for the coming of the Lord draws nigh ; it is at hand , James 5. 7 , 8. It was nigh in the Apostles times ; it is neerer now . For ye have need of patience , that after ye have done the will of God , ye might receive the promise . For yet a little while , and he that shall come , will come , and will not tarry , Heb. 10. 36 , 37. Certainly he is not far off , but will steal in upon us , when we never expect him . If it be so , wait and look for Christ's coming . Ye come behinde in no gift , waiting for the coming of our Lord , 1 Cor. 1. 7. Looking for and hasting to the coming of God , wherein the heavens being on fire , shall be dissolved , and the element shall melt with fervent heat , 2 Pet. 3. 12. Look for him from the clouds ; expect him to come down in a cloud of darkness into your spirits : for he will break thorow your darkness , and turn it into light . Wait : who knows but that he may come down in a cloud of darkness into your hrarts ? If it be so , Little children , abide in him , that when he shall appear , we may not be ashamed at his coming , 1 Joh. 2. 28. For as the days of Noe were , so shall also the coming of the Son of man be . For as in the days that were before the flood , they were eating and drinking , marrying and giving in marriage , until the day that Noe entered into the ark , and knew not until the flood came , and took them all away : so shall also the coming of the Son of man be , Matth. 24. 37 , 38 , 39. The very God of peace ( therefore ) sanctifie you wholly : and I pray God that your whole spirit , soul and body may be preserved blameless unto the coming of our Lord ▪ 1 Thes. 5. 23. If it be thus , Then Occupie till Christ come . God hath given every one of us a Talent ; let us improve our Talents ; and let us not say , when Christ comes ( as one of those Ten did ) Lord , here is thy Talent , which I have kept laid up in a napkin : for I feared thee , because thou art an austere man , that thou takest that up thou layest not down , and reapest that thou didst not sowe ; but let us give him his own , with overplus ; Luke 19. 20 , 21. Let us not be as one of those Husbandmen to whom God committed his Vineyard till he came ; that when God should send one of his servants , or his Heir , for the fruit of his Vineyard , that should beat or wound any of his servants that he sends , or kill the Heir , and cast him out of the Vineyard ; lest he come and destroy us , Luke 20. 9 , 10 , 11 , 12 , 13 , 14 , 15. And it shall come to pass in that day , that the light shall not be clear , nor dark . There are three things in these words , to be enquired into : First , What that day is . It is the day of God's coming , of his appearance ; as appears by vers . 5. Secondly ▪ What is meant by light here ▪ I may be taken either for a natural or spiritual light . Thirdly , What is meant by that expression , The light shall not be clear nor dark . The meaning is , It shall be a medium betwixt both : part clear , that is , precious ; and part dark , that is , darkness ; not altogether clear , nor yet altogether dark : we cannot say that it shall be clear , nor yet can we say it shall be dark ; but it shall be betwixt both . But it shall be one day : Or , The day shall be one ; that is to say , One perpetual day . The Prophet's meaning is , that there shall be continual light in the Church of Christ under the Messiah ; though sometimes more dim and dark then at other times , yet ways some light . Or , one perpetual day may be taken thus ; In which there shall be no darkness at all : Rev. 22. 5. And there shall be no night there ; and they need no candle , neither the light of the sun : for the Lord God gives them light . And they shall raign for ever and ever . Or , it may be taken for a singular day , to wit , of Christ's death , when the Sun was darkened at noon : Amos 8. 9. And it shall come to pass in that day , saith the Lord God , that I will cause the sun to go down at noon , and I will darken the earth in the clear day . Which thing God did ; and so remained three hours : see Matth. 27. 45. Now from the sixth hour there was darkness over all the land , until the ninth hour . Or it may be taken for the day of Christ's coming : and the reason of it , are the words following , Which shall be known to the Lord . Of that day and hour knows no man , no not the angels in heaven , but my Father , Mat. 24. 36. Not day nor night : It shall not be day , neither shall it be night . What then shall it be ? It shall be somewhat of either . But it shall come to pass , that at evening-time it shall be light . When we look for nothing but darkness to approach , when dark night draws on , then light shall break forth : when we look for darkness , then behold glorious light . See Isai. 60. 19 , 20. The sun shall be no more thy light by day , neither for brightness shall the moon give light unto thee ; but the Lord shall be unto thee an everlasting light , and thy God thy glory : the Lord himself shall be unto us an everlasting light : thy sun shall no more go down , neither shall thy moon withdraw it self : for the Lord shall be thine everlasting light , and the days of thy mourning shall be ended . See Revel. 21. 23. And the city had no need of the sun , neither of the moon , to shine in it : for the glory of God did lighten it , and the Lamb is the light thereof . In the evening-time , when we little expect light , this everlasting glorious light shall break forth . The Prophet further goes on , to discover what shall be in that day . And it shall be in that day , that living waters shall go out from Jerusalem . Jerusalem here , is to be taken for the City of God , his Saints . The living waters here , are waters that have life in them , which are the abundance of the Spirit : see Joh. 7. 38. He that believeth in me as the Scripture hath said , out of his belly shall flow rivers of living water . These shall flow out of the Saints : see Ezek. 47. from the first verse to the seventeenth . Afterward he brought me again unto the door of the house , and behold , waters issued out from under the threshold of the house eastward : for the forefront of the house stood towards the cast ; and the waters came down from under from the right side of the house , at the south side of the altar . Then brought he me out of the way of the gate northward , and led me about the way without unto the utter gate , by the way that looketh eastward , and behold , there ran out waters on the right side . And when the man that had the line in his hand went forth eastward , he measured a thousand cubits , and he brought me thorow the waters : the waters were to the ancles . Again he measured a thousand , and brought me thorow the waters : the waters were to the knees . Again he measured a thousand , and brought me thorow the waters : the waters were to the loins . Afterward he measured a thousand , and it was a river , that I could not pass over : for the waters were risen , waters to swim in . And he said anto me , Son of man , hast thou seen this ? Then he brought me , and caused me to return to the brink of the river . Now when I had returned , behold , at the brink of the river were very many trees , on the one side , and on the other . Then said he unto me , These waters issue out toward the east country , and go down into the desart , and go into the sea : which being brought forth into the sea , the waters shall be healed . And it shall come to pass , that every thing that moveth , that liveth , which moveth whithersoever the river shall come , shall live ; and there shall be a very great multitude of fish , because these waters shall come thither : for they shall be healed , and every thing shall live whither the river cometh . And it shall come to pass , that the fishers shall stand upon it , from Engedi even unto Eneglaim : they shall be a place to spread forth nets ; their fish shall be according to their kindes , as the fish of the great sea , exceeding many . But the miry places thereof , and the marishes thereof , shall not be healed ; they shall be given to salt . And by the river , upon the bank thereof , on this side , and on that side , shall grow all trees for meat , whose leaf shall not fade , neither shall the fruit thereof be consumed : it shall bring forth new fruit , according to his months , because their waters they issued out of the sanctuary ; and the fruit thereof shall be for meat , and the leaf thereof for medicine . So that you see what these waters are ; they are such as are not passable , healing waters , waters of life . See Joel 3. 18. And it shall come to pass in that day , that the mountains shall drop down new wine , and the hills shall flow with milk and all the rivers of Judah shall flow with waters ; and a fountain shall come forth of the house of the Lord , and shall water the valley of Shittim . The Mountains , here , are the Saints : for they are so called in Scripture . The New Wine which they shall drop down , is new discoveries of the Spirit . The Hills are the Saints likewise , caught up into high enjoyments of God . Their flowing with Milk , is nothing but the Spirit breaking forth in an abundant manner in them , in another consideration . The meaning of that saying , A fountain shall come forth of the house of the Lord , is this : There shall be such a fountain of living waters , that is , of the Spirit , flow forth from the Saints , as shall not be dry . See Revel. 22. 1. And he shewed me a pure river of water of life , clear as crystal , proceeding out of the throne of God , and the Lamb . Which speaks the same thing ; onely it holds forth the pureness of those waters . In the midst of the streets of it , and of either side of the river , was there the tree of life , which bare twelve manner of fruits , and yeelded her fruit every month ; and the leaves of the tree were for the healing of the nations . Half of these waters shall go towards the former or Eastern sea , and half of them toward the later sea , or hinder sea . The Eastern Sea , here in the letter , is the Lake of Sodom ; and the hinder Sea is the Mediterranean sea . But take it in the mystery , and the meaning is this : By the former Sea are meant those that are forwardest in the ways of Christ : by the hinder Sea , those that are hindermost in the ways of Christ . Or , the former Sea , and hinder Sea , may be taken for the Gentiles : The abundance of the sea shall be converted to thee : See Isai. 60. 5. It speaks this clearly , A general and large pouring forth of the Spirit . In summer and in winter shall it be . When it is Summer , and when it is Wintet with a soul , these waters shall never be dried up ; no , not in the hottest time of Summer , as your natural Summer-streams are . And the LORD shall be King over all the earth . He shall alone be acknowledged and worshipped , he shall alone reign and rule ; none but the Lord . In that day shall there be one LORD , and his Name one . That day is to be understood of the day of God's coming , and of the appearance of Christ . There shall be one Lord . Now there are many Lords , but then shall there be onely the true God acknowledged . There shall be one Lord , or , The Lord shall be one . Now he is twain ; then he shall be one . And his Name shall be one . Now Twain , then One . O what a glorious state will that be , when there shall be but One Lord and One Name worshipped ! Then shall be no other Name professed , but onely the Name of the Lord . Though all people now profess another God , and walk in the name of his God ( Micah 4. 5. ) yet they shall then walk in the Name of the true God alone . Question . What is it to walk in the Name of the Lord ? Answer . It is to walk in the power , majesty , wisdom , knowledge , light , and life of God . If it be thus , that the light shall not be clear nor dark , neither day nor night , in the day and coming of Christ ; Then think it not strange , if it fall out so , as surely it will . But in the evening it will be light . When the night begins to approach , and gross darkness to follow , then light will break forth , even the everlasting light of God himself . A strange thing is , Friends , when a man is in spiritual blindness , betwixt darkness and light : sometimes he thinks he sees , and sometimes he thinks he sees not ; he cannot tell . In the evening it shall be light ; when a soul least looks for it . Who would look for light to break forth in the evening ! But it is true that it shall ; therefore , wait for it . If it be so , that living waters shall flow forth from Jerusalem , half of them toward the former sea , and half of them toward the hinder sea ; Then this may serve to discover the abundance of the Spirit that shall be poured forth in the later days ; A fountain of living waters shall flow forth from Jerusalem , to water the world with ; The mountains shall drop down new wine , and the hills shall flow with milk , and all the rivers of Judah shall flow with waters . The Church of Christ shall be so filled with the Spirit , as it shall be in them as a Fountain ; and it shall come flowing sorth from them , towards the former sea , and later sea . This shall be in Summer and in Winter ; it shall be always , it shall constantly flow forth from them towards the world . If it be so , You that want the Spirit , wait for it : if you believe , out of your belly shall flow rivers of waters ; a fountain of living waters shall flow forth from you , to water the dry and parched ground . If it be thus , This may soon discover who shall reign in that day , The Lord alone shall reign ; he shall be King then over all the earth ; then our Lord will be exalted . Now men reign , and are exalted ; but he will throw them down , and exalt himself . And his Name shall be one . His Name is not one now ; there are other names besides his , worshipped : but God will throw them down , and His alone shall be lifted up . The POSTSCRIPT . THere are three things which moved me to write this Postscript : The first was , To declare and make known , that that which I have written against the Priests , was intended onely against those that are base and vile , and such as take Tythes , and are proud , ignorant , idle , blinde Priests , such as are for Gain ; that feed Themselves , and not the Flock ; that Go , before they are Sent ; that teach for hire , and the like . The second thing was , To take off those things that have been laid to my charge by Some , concerning my first Book ; which are these : First , They affirm that I say in my Book , that I take heaven to be the light and glory of God ; which is true : and that Satan in heaven , is Satan in the very light and glory of God ; which I deny : For it is an impossible thing , and cannot be . Though this I cannot but subscribe to , that is to say , That he will administer to souls in that state , and teach souls to make false applications and misapprehensions of things . And besides , if they would look diligently into my Book , and search narrowly how things are spoken there , they would finde that I speak a quite contrary thing : for I say , that Satan in heaven , is Satan in glory ; and Satan in glory , is Satan in an angel of light . As in these words , And there appeared another wonder in heaven ; the meaning is not , that there appeared really a great Red Dragon in the light and glory of God ; but the meaning is , John being taken up by the Spirit into heaven , that is , into the light and glory of God , he saw the appearance of the great Red Dragon there ; but not really the Dragon , in the very light and glory of God . The second thing that they lay to my charge , is , the Title of my last Book , which is , A WONDER , AND NO WONDER : They admire how I can make that which Is a Wonder , to be No Wonder . This is a poor thing to give an Answer to : But I will satissie them so far , as to tell them , I make A Wonder , No Wonder , thus : It is a Wonder to those that are not acquainted with what Satan in heaven is ; for they stand and admire at the thing : But it is not a Wonder to those that know what Satan in heaven is ; they do not admire , neither do they at all wonder at it , because they know it , and are well acquainted with it . And the reason wherefore John called it A Wonder , was , Because he knew not what Satan in heaven was , he was not acquainted with Satan in an angel of light . Consider that place in 2 Cor. 11. 14 ▪ And no marvel : for Satan himself is changed into an angel of light . The rest of the things they lay to my charge , are words in my Book which are falsly printed ; for which the Printer indeed is to be blamed , not I. The third thing that moved me to write this Postscript , was , To answer a poor weak saying of one whom I forbear to name , which was this : There are many that take upon them to write now a days , but I know no warrant for any of them to write , seeing there are so many learned , able , and godly men , that do write ; unless they could write some New Truth , that was never heard of before . To the first , I ask you this : Is all Truth in learned godly men ? Have none but they a warrant to write ? May not a childe of God , that hath no Learning at all , be endued with the Spirit , and power from on high , and so be made as fit as they to preach and write ? Is not the same Spirit in one , as in the other ? Certainly you have lost your Senses ; you seem to hold that which many ignorant Priests do ; that is to say , That none are so able to deliver and write Truth , as themselves are . I am sure that godly learned men will not assume this to themselves , but will esteem others above themselves . There is that revealed , many times , to a poor , ignorant , weak Christian , that learned Christians are ignorant of : and I have seen that written by a Babe , the like whereof I never saw come from learned Professors , though they were godly . I speak not this to discourage them , or to set light by them ; but to take off partiality : and my end in answering the foresaid saying , was ( God knows ) That those that heard it , might not be led aside by it , but that they might see the vanity of it , and that it proceeded either from Ignorance or Envie To the second , I say , There is no Truth new , that is to be written ; but that which is written , and shall be written , is the old Truth . It is true , in one sence , old Truth may be new ; as in that sence , I write to you a new Commandment : it was new to them , because they had not practised it before ; but yet it was the old Commandment , which was , That they should love one another . Now he that writes , must write old Truth , that was heretofore , or else he must write a Lye : There is nothing new under the sun . There are many hidden old Truths which you and others know not , though ye and others think ye know them ; and therefore they may write them , and declare them , if they be called to it of God . And those that think themselves to know most , know least , yea , are very fools : nay , a man may write those things that you and others haply know to be Truth : for though you and others know them to be Truth , yet haply others do not ; so that he writes the things he hath seen , felt , and handled : but for any to write the things of another ( as he may ) which he hath not seen nor felt , this is not lawful . FINIS . 
A53734	----	Two discourses concerning the Holy Spirit, and His work the one, Of the Spirit as a comforter, the other, As He is the author of spiritual gifts ... / by ... John Owen. Owen, John, 1616-1683. 1693 Approx. 511 KB of XML-encoded text transcribed from 153 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A53734 Wing O818 ESTC R2819 12498423 ocm 12498423 62594 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53734) Transcribed from: (Early English Books Online ; image set 62594) Images scanned from microfilm: (Early English books, 1641-1700 ; 700:10) Two discourses concerning the Holy Spirit, and His work the one, Of the Spirit as a comforter, the other, As He is the author of spiritual gifts ... / by ... John Owen. Owen, John, 1616-1683. Mather, Nathanael, 1631-1697. Owen, John, 1616-1683. Discourse of spiritual gifts. [8], 277, [3], ciii-cxiv [cxvi] p. Printed for William Marshall ..., London : 1693. Errata: prelim. p. [8] and p. cxiv at end. Advertisement: p. [1]-[3] following p. 277. Preface signed: Nath. Mather ... 1692. Added t.p. on p. [103]: A discourse of spiritual gifts. "The application of the foregoing discourse" (caption title): p. ciii-cxiv. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Gifts, Spiritual. 2005-03 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Jonathan Blaney Sampled and proofread 2005-05 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion TWO DISCOURSES Concerning the Holy Spirit , AND HIS WORK . The One , of The Spirit as a Comforter . The Other , as He is the Author of Spiritual Gifts . In the former Discourse these Particulars are distinctly handled . Chap. I. The Holy Ghost the Comforter and Advocate of the Church . Chap. II. General Adjuncts or Properties of the Office of a Comforter . Chap. III. Unto whom the Holy Spirit is a Comforter . Chap. IV. Of the Inhabitation of the Spirit . Chap. V. Actings of the Spirit as a Comforter . How he is an Unction . Chap. VI. The Spirit a Seal , and how . Chap. VII The Spirit an Earnest , and how . By the Late Reverend JOHN OWEN , D. D. London Printed for William Marshall at the Bible in Newgate-street , where you may be supplyed with most of Dr. Owen's Works . 1693. THE PREFACE . THAT there are sundry Great and Eminent Promises referring to New Testament Times concerning the pouring out of the Spirit , none who is acquainted with the Scriptures , and believes them , can doubt . By the performance of them a Church hath been begotten and maintained in the World through all Ages since the Ascension of Christ , sometimes with greater Light and Spiritual Lustre , and sometimes with less . It hath been one of the Glories of the Protestant Reformation , that it hath been accompanied with a very Conspicuous and Remarkable Effusion of the Spirit : And indeed thereby there hath from Heaven a Seal been set , and a Witness born unto that great Work of God. In this unvaluable Blessing we in this Nation have had a Rich and Plentiful share ; insomuch as it seems Satan and his Ministers have been tormented and exasperated thereby : And thènce it is come to pass , that there have some risen up among us , who have manifested themselves to be not only Despisers in Heart , but virulent Reproachers of the Operations of the Spirit . God who knows how to bring Good out of Evil , did for Holy and Blessed Ends of his own suffer those horrid Blasphemies to be petulantly ventod . On this occasion it was , that this Great , and Learned , and Holy Person , the Author of these Discourses , took up Thoughts of writing concerning the Blessed Spirit , and his whole Oeconomy , as I understood from Himself sundry years ago , discoursing with Him concerning some Books then newly published , full of Contumely and Contempt of the Holy Spirit and his Operations . For as it was with Paul at Athens , when he saw the City wholly given to Idolaty ; so was Doctor Owen's Spirit stirred in him , when he read the Scoffs and Blasphemies cast upon the Holy Spirit , and his Grace , and Gifts , and Aids , in some late Writers . Had not Pelagius vented his Corrupt Opinions concerning the Grace of God , it is like the Church had never had the Learned and Excellent Writings of Augustine in Defence thereof . It appears from Bradwardin that the Revival of Pelagianism in his Days , stirred up his Zealous and Pious Spirit to Wrise that Profound and Elaborate Book of his , De Causa Dei. Arminius , and the Jesuits endeavouring to Plant the same Weed a-again , produced the Scholastick Writings of Twiss and Ames , ( not to mention Foreign Divines ) for which we in this Generation have abundant Cause of Enlarged Thankfulness unto the Father of Lights . The occasion which the Holy Ghost laid hold on to carry forth Paul to Write his Epistle to the Galatians , ( wherein the Doctrine of Justification by Faith is so fully cleared ) was the bringing in among them of another Gospel by Corrupt Teachers , after which many in those Churches were soon drawn away . The obstinate adherence of many among the Jews to the Mosaical Rites and Observances , and the Inclination of others to Apostatize from the New Testament Worship and Ordinances , was in like manner the occasion of the Epistle to the Hebrews . The Light which shines , and is held out in those Epistles , the Church of Christ could ill have wanted . The like way and working of the Wisdom of God , is to be seen and adored , in stirring up this Learned and Excellent Person to communicate and leave unto the World that Light touching the Spirit and his Operations , which he had received by that Spirit from the Sacred Oracles of Truth , the Scriptures . To what advantage and increase of Light it is performed , is not for so incompetent a Pen to say as writes this . Nevertheless , I doubt not but the discerning Reader will observe such Excellencies shining out in this , and other of this Great Author's Writings , as do greatly commend them to the Church of God , and will do so in after Ages , however this Corrupt and Degenerate Generation entertain them . They are not the crude , and hasty , and untimely Abortions of a Self-full , Distempered Spirit , much less the Boilings over of inward Corruption and Rottenness put into a Fermentation ; but the mature , sedate , and seasonable Issues of a Rich Magazine of Learning , well digested with great exactness of Judgment . There is in them a great Light cast and reflected on , as well as derived from the Holy Scriptures , those inexhaustible Mines of Light in Sacred Things . They are not filled with vain , impertinent jangling , nor with a noise of multiplyed futilous Distinctions , nor with novel and uncouth Terms foreign to the Things of God , as the manner of some Writers is ad nauseam usque . But there is in them an happy and rare conjunction of firm Solidity , Enlightning Clearness , and Heart-searching Spiritualness , evidencing themselves all along , and thereby approving and commending his Writings to the Judgment , Conscience , Spiritual Taste and Experience of all those who have any Acquaintance with , and relish of the Gospel . On these , and such like accounts , the Writings of this Great and Learned Man , as also his Ordinary Sermons , if any of them shall be published , ( as possibly some of them may ) will be while the World stands an upbraiding and condemning of this Generation , whose vitiated and ill-affected Eyes could not bear so great a Light set up and shining on a Candlestick , and which did therefore endeavour to put it under a Bushel . These Two Discourses , with those formerly published , make up all that Dr. Owen perfected or designed on this Subject of the Spirit , as the Reader may perceive in the Account which Himself hath given in his Prefaces to some of the former Pieces , published by himself in his Life-time . Not but that there are some other Lucubrations of his on Subjects nearly allied unto these , which possibly may be published hereafter ; viz. One Entituled , The Evidences of the Faith of God's Elect ; and perhaps some others . What further he might have had in his Thoughts to do , is known to Him whom he served so industriously and so faithfully in his Spirit in the Gospel while he was here on Earth , and with whom he now enjoys the Reward of all his Labours , and all his Sufferings . For certain it is concerning Dr. Owen , that as God gave him very Transcendent Abilities , so he did therewithall give him a Boundless Enlargedness of Heart , and unsatiable Desire to do Service to Christ and his Church : Insomuch as he was thereby carried on , through great Bodily Weakness , Languishing and Pains , besides manifold other Tryals and Discouragements , to bring forth out of his Treasury ( like a Scribe well instructed unto the Kingdom of Heaven ) many useful and excellent Fruits of his Studies , much beyond the Expectation and Hopes of those who saw how often and how long he was near unto the Grave . But while he was thus indefatigably and restlesly laying out for the Service of Christ , in this and succeeding Generations those Rich Talents with which he was furnished , his Lord said unto him , Well done thou good and faithful Servant , enter thou into the Joy of thy Lord. No Man ever yet , but Jesus Christ , was able to finish all that was in his Heart to do for God. On the removal of such accomplished and useful Persons , I have sometimes relieved my self with this Thought , that Christ lives in Heaven still , and the Blessed Spirit from whom the Head and Heart of this Chosen Vessel were so Richly Replemshed , liveth still . Nath. Mather . October 27. 1692. ERRATA . PAge 3. line 19. for concera read content . p. 7. l. 23. dele comma after external , and put it after subsistence . p. 11. l. 7. f. above r. about . l. 18. f. comprize r. confine . p. 12. l. 19. r. this is his . p. 14. l. 2. r. that he should . p. 15. l. 11. r. acted them . l. 3. a fine , f. expect r. expects . p. 23. l. ult . f. and r. end . p. 32. l. 19. f. Discovery r. Recovery . p. 35. l. 13. f. wherein r. when . p. 37. l. 21. f. Things r. Thoughts . l. ult . f. Being r. Living . p. 38. l. 25. f. Direction r. directs us . p. 39. l. 13. à fine , f. declaring r. declares . p. 40. l. 7 , 8 , 10 , 13. dele the Interragatory Points . p. 42. l. 15. f. this r. his . p. 43. l. 24. f. instances r. instaences . p. 55. l. 4. à fine , f. Heb. 11. 13. r. Luke 11. 13. p. 83. l. 14. f. he had , r. they had . p. 86. l. 7. f. in r. is . p. 89. l. 6. dele comma after Spirit . p. 90. l. 18. f. And there was r. and that there was . l. ult . f. this Holy Spirits r. his Holy Spirit . p. 91. l. 17. r. Arrhabone . r. posuit . l. 18. r. Arrhabo . l. 21. f. quam r. quum . f. tuerit r. fuerit . l. 22. f. redditur r. reddatur . p. 92. l. 10. f. Arrabon r. Arrhabon . l. 12. r. Obinius , penult . f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 98. l. 5. f. natures r. names l. 14. f. longer r. long . p. 99. l. 15. after called dele [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ] and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add [ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] p. 105. l. 5. f. significations r. signification . p. 120. l. 14. f. they r. there . CHAP. I. The Holy Ghost the Comforter of the Church by way of Office. How He is the Churches Advocate , Joh. 14. 16. 1 Joh. 2. 1 , 2. Joh. 16. 8 , 9 , 10 , 11. opened . THAT which remains to compleat our Discourses concerning the Dispensation of the Holy Spirit , is the Office and Work that he hath undertaken for the Consolation of the Church . And , THREE things are to be considered with respect unto this Head of the Grace of the Gospel . ( 1. ) That the Holy Spirit is the Comforter of the Church by way of Especial Office. ( 2. ) What is in that Office , or wherein the Discharge of it doth consist . ( 3. ) What are the Effects of it towards Believers . IT must be granted , that there is some Impropriety in that Expression , by the way of Office. An Office is not simply , nor it may be properly spoken of a Divine Person , who is absolutely so and nothing else . But the like Impropriety is to be found in most of the Expressions which we use concerning God , for who can speak of him aright , or as he ought . Only we have a safe Rule whereby to express our Conceptions ; even what He speaks of Himself . And he hath taught us to learn the Work of the Holy Ghost towards us in this Matter , by ascribing unto Him those things which belong unto an Office among Men. FOUR things are required unto the Constitution of an Office. ( 1 ) An especial Trust. ( 2 ) An especial Mission or Commission . ( 3 ) An especial Name . ( 4 ) An especial Work. All these are required unto an Office properly so called ; and where they are complyed withall by a voluntary susception in the Person designed thereunto , an Office is compleatly constituted . And we must enquire how these things in a Divine Manner do concur in the Work of the Holy Spirit as he is the Comforter of the Church . FIRST , He is intrusted with this Work , and of his own Will hath taken it on Himself . For when our Saviour was leaving of the World , and had a full Prospect of all the Evils , Troubles , Dejections and Disconsolations which would befall his Disciples , and knew full well that if they were left unto themselves , they would faint and perish under them , He gives them Assurance that the Work of their Consolation and Supportment was left entrusted and committed unto the Holy Spirit , and that He would both take Care about it , and perfect it accordingly . THE Lord Christ when he left this World , was very far from laying aside his Love unto and Care of his Disciples . He hath given us the highest Assurance that he continueth for ever the same Care , the same Love and Grace towards us , he had and exercised when he layd down his Life for us . See Heb. 4. 14 , 15 , 16. Cap. 7. 27. But inas much as there was a double Work yet to be performed in our behalf , one towards God , and the other in our selves , He hath taken a two-fold way for the Performance of it . That towards God he was to discharge immediately Himself in his Humane Nature : For other Mediator between God and Man , there neither is , nor can be any . This He doth by his Intercession . Hence there was a necessity that as to his Humane Nature , the Heavens should receive him unto the Time of the Restitution of all things ; as Acts 3. 21. There was so , both with respect unto Himself and us . THREE things with respect unto Himself , made the Exaltation of his Humane Nature in Heaven , to be necessary . For , 1. IT was to be a Pledge and Token of God's Acceptation of him , and Approbation of what he had done in the World , Joh. 16. 7 , 8. For what could more declare or evidence the Concern and Delight of God in what he had done and suffered , than after he had been so ignominiously treated in the World , to receive him visibly , gloriously and triumphantly into Heaven . He was manifested in the Flesh , justified in the Spirit , seen of Angels , and in the issue received up into Glory ; 1 Tim. 3. 16. Herein God set the great Seal of Heaven unto his Work of Mediation , and the Preaching of the Gospel which ensued thereon . And a Testimony hereunto , was that which filled his Enemies with Rage and Madness , Act. 7. 55 , 56 , 57. His Resurrection confirmed his Doctrine with undeniable Efficacy ; but his Assumption into Heaven testified unto his Person , with an astonishing Glory . 2. IT was necessary with respect unto the Humane Nature it self , that after all its Labours and Sufferings it might be crowned with Honour and Glory . He was to suffer and enter into his Glory , Luk. 24 26. Some dispute whether Christ in his Humane Nature merited any thing for himself or no ; but not to immix our selves in the Niceties of that Enquiry , it is unquestionable that the highest Glory was due to him upon his accomplishment of the Work committed unto him in this World , which he therefore lays claim to accordingly , Joh. 17. 4 , 5. It was so , 3. WITH respect unto the Glorious Administration of his Kingdom : For as his Kingdom is not of this World , so it is not only over this World , or the whole Creation here below ; The Angels of Glory , those Principalities and Powers above , are subject unto him , and belong unto his Dominion , Eph. 1. 21. Phil. 2. 9 , 10. Among them attended with their ready Service and Obedience unto all his Commands , doth he exercise the Powers of his glorious Kingdom . And they would but degrade Him from his Glory without the least Advantage unto themselves , who would have him forsake his high and glorious Throne in Heaven , to come and reign among them on the Earth , unless they suppose themselves more meet Attendants on his Regal Dignity than the Angels themselves , who are mighty in Strength and Glory . SECONDLY , The Presence of the Humane Nature of Christ in Heaven , was necessary with respect unto Us. The Remainder of his Work with God on our behalf , was to be carried on by Intercession , Heb. 7. 26 , 27. And whereas this Intercession consisteth in the Vertual Representation of his Oblation , or of himself as a Lamb slain in Sacrifice , it could not be done without his continual Appearing in the Presence of God , Heb. 9. 24. The other Part of the Work of Christ respects the Church or Believers , as its immediate Object . So in particular doth his comforting and supporting of them . This is that Work which in a peculiar manner is committed and entrusted unto the Holy Spirit , after the Departure of the Humane Nature of Christ into Heaven . But two things are to be observed concerning it . ( 1. ) That whereas this whole Work consisteth in the Communication of Spiritual Light , Grace and Joy to the Souls of Believers , it was no less the immediate Work of the Holy Ghost whilst the Lord Christ was upon the Earth , than it is now he is absent in Heaven ; Only during the time of his Conversation here below in the days of his Flesh , his holy Disciples looked on him as the only Spring and Foundation of all their Consolation , their only Support , Guide and Protector , as they had just Cause to do . They had yet no insight into the Mystery of the Dispensation of the Spirit , nor was he yet so given or poured out , as to evidence himself and his Operation unto their Souls . Wherefore they looked on themselves as utterly undone when their Lord and Master began to acquaint them with his leaving of them . No sooner did he tell them of it , but Sorrow filled their Hearts , Joh. 16. 6. Wherefore he immediately lets them know , that this great Work of relieving them from all their Sorrows and Fears , of dispelling their Disconsolations , and supporting them under their Trouble , was committed to the Holy Ghost , and would by him be performed in so eminent a manner , as that his Departure from them would be unto their Advantage , Ver. 7. Wherefore the Holy Spirit did not then first begin really and effectually to be the Comforter of Believers upon the Departure of Christ from his Disciples , but he is then first promised so to be upon a double Account . ( 1. ) Of the Fall Declaration and Manifestation of it . So things are often said in the Scripture then to be , when they do appear and are made manifest . An eminent lustance hereof we have in this Case , John 7. 38 , 39. The Disciples had hitherto looked for all immediately from Christ in the Flesh , the Dispensation of the Spirit being hid from them . But now this also was to be manifested unto them . Hence the Apostle affirms , that though we have known Christ after the flesh , yet henceforth we know him no more , 2 Cor. 1. 16. That is , so as to look for Grace and Consolation immediately from him in the Flesh , as it is evident the Apostles did , before they were instructed in this unknown Office of the Holy Ghost . ( 2. ) Of the full Exhibition and eminent Communication of Him unto this End. This in every kind was reserved for the Exaltation of Christ , when he received the Promise of the Spirit from the Father , and poured it out upon his Disciples . 2. THE Lord Christ doth not hereby cease to be the Comforter of his Church . For what he doth by his Spirit , he doth by himself . He is with us unto the end of the World by his Spirit being with us , and he dwelleth in us by the Spirit dwelling in us ; and whatever else is done by the Spirit , is done by him . And it is so upon a Three-fold Account . For , ( 1 ) The Lord Christ , as Mediator , is God and Man in One Person , and the Divine Nature is to be consider'd in all his Mediatory Operations . For he who worketh them is God , and he worketh them all as God-Man , whence they are Theandrical . And this is proposed unto us in the greatest Acts of his Humiliation , which the Divine Nature in it self is not formally capable of . So God redeemed his Church with his own Blood , Acts 20. 28. Inasmuch as he who was in the form of God , and thought it no Robbery to be equal with God , humbled himself , and became obedient unto Death , the Death of the Cross , Phil. 2. 6 , 7 , 8. Now in this respect the Lord Christ and the Holy Spirit are one in Nature , Essence , Will and Power . As he said of the Father , I and my Father are one , John 10. 30. So it is with the Spirit , he and the Spirit are One. Hence all the Works of the Holy Spirit are his also ; as his Works were the Works of the Father , and the Works of the Father were his : All the Operations of the Holy Trinity , as to things external , unto their Divine Subsistence being individed . So is the Work of the Holy Spirit in the Consolation of the Church his Work also . ( 2 ) BECAUSE the Holy Spirit in this Condescention unto Office , acts for Christ and in his Name . So the Son acted for and in the Name of the Father , where he every where ascribed what he did unto the Father in a peculiar manner . The Word , saith he , which you hear , is not mine , but the Fathers which sent me , John 14. 24. It is his originally and eminently , because as spoken by the Lord Christ , he was said by him to speak it . So are those Acts of the Spirit , whereby he comforteth Believers , the Acts of Christ , because the Spirit speaketh and acteth for him , and in his Name . ( 3 ) ALL those things , those Acts of Light , Grace and Mercy , whereby the Souls of the Disciples of Christ are comforted by the Holy Ghost , are the things of Christ , that is , especial Fruits of his Mediation . So speaketh our Saviour himself of Him and his Work ; He shall glorifie me ; for he shall receive of mine , and shew it unto you , John 16. 14. All that Consolation , Peace and Joy which he communicates unto Believers ; yea , all that he doth in his whole Work towards the Elect , is but the effectual Communication of the Fruits of the Mediation of Christ unto them . And this is the first thing that constitutes the Office of the Comforter ; this Work is committed and entrusted unto him in an especial manner , which in the infinite Condescention of his own Will , he takes upon him . SECONDLY , It farther evinceth the Nature of an Office , in that he is said to be sent unto the Work ▪ And Mission always includeth Commission . He who is sent is entrusted and empowred as unto what he is sent about . See Psal. 104. 30. John 14. 26. Chap. 15. 26. Chap. 16. 7. The Nature of this sending of the Spirit , and how it is spoken of him in general , hath been consider'd before in our Declaration of his general Adjuncts , or what is affirmed of him in the Scripture , and may not here again be insisted on . It is now mentioned only as an Evidence to prove , that in this Work of his towards us , he hath taken that on him which hath the Nature of an Office. For that is his Office to perform which he is sent unto , and he will not fail in the Discharge of it . And it is in it self a great Principle of Consolation unto all true Believers , an effectual Means of their Supportment and Refreshment , to consider , that not only is the Holy Ghost their Comforter , but also that he is sent of the Father and the Son , so to be . Nor can there be a more uncontroulable Evidence of the Care of Jesus Christ over his Church , and towards his Disciples in all their Sorrows and Sufferings , than this is , that he sends the Holy Ghost to be their Comforter . THIRDLY , He hath an especial Name given him , expressing and declaring his Office. When the Son of God was to be incarnate , and born in the World , he had an especial Name given unto him ; He was called Jesus . Now although there was a signification in this Name of the Work he was to do ; for he was called Jesus , because he was to save his People from their Sins , Matth. 1. 21. yet was it also that proper Name whereby he was to be distinguished from other Persons . So the Holy Spirit hath no other Name but that of the Holy Spirit , which how it is characteristical of the Third Person in the Holy Trinity , hath been before declared . But as both the Names of Jesus and of Christ , though neither of them is the Name of an Office , as one hath dreamed of late ; yet have respect unto the Work which he had to do , and the Office which he was to undergo , without which he could not have rightly been so called : So hath the Holy Ghost a Name given unto him , which is not distinctive with respect unto his Personality , but denominative with respect unto his Work. And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THIS Name is used only by the Apostle John , and that in his Gospel , only from the mouth of Christ , Chap. 14. Ver. 16 , 26. Chap. 15. Ver. 26. Chap. 16. Ver. 7. And once he useth it himself , applying it unto Christ , 1 John 2. 1. where we render it an Advocate . The Syriack Interpreter retains the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Paraclita ; not as some imagine from the use of that Word before among the Jews , which cannot be proved . Nor is it likely that our Saviour made use of a Greek Word barbarously corrupted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was the Word he employed to this purpose . But looking on it a proper Name of the Spirit with respect unto his Office , he would not translate it . As this Word is applyed unto Christ , which it is in that One Place of 1 John 2. 1. It respects his Intercession , and gives us Light into the Nature of it . That it is his Intercession which the Apostle intends is evident from its Relation unto his being our Propitiation . For the Oblation of Christ on the Earth , is the Foundation of his Intercession in Heaven . And he doth therein undertake our Patronage , as our Advocate , to plead our Cause , and in an especial manner to keep off Evil from us . For although the Intercession of Christ in general respects the procurement of all Grace and Mercy for us , every thing whereby we may be saved unto the utmost , Heb. 7. 25 , 26. yet his Intercession for us as an Advoeate respects Sin only , and the evil Consequents of it . For so is he in this place said to be our Advocate , and in this place alone is he said to be , only with respect unto Sin : If any Man sin , we have an Advocate . Wherefore his being so , doth in particular respect that part of his Intercession , wherein he undertakes our Defence and Protection when accused of Sin. For Sathan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Accuser , Rev. 12. 10. And when he accuseth Believers for sin , Christ is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Patron and Advocate . For according unto the Duty of a Patron or Advocate in Criminal Causes , partly he sheweth wherein the Accusation is false , and aggravated about the Truth , or proceeds upon Mistakes ; partly that the Crimes charged have not that Malice in them as is pretended ; and principally in pleading his Propitiation for them , that so far as they are really guilty , they may be graciously discharged . FOR this Name is applied unto the Holy Spirit . Some translate it a Comforter ; some an Advocate ; ond some retain the Greek Word Paraclete . It may be best interpreted from the Nature of the Work assigned unto Him under that Name . Some would comprize the whole Work intended under this Name unto his Teaching , which he is principally promised for : For the Matter and Manner of his Teaching , what he teacheth , and the way how he doth it , is , they say , the Ground of all Consolation unto the Church . And there may be something in this Interpretation of the Word , taking Teaching in a large Sence , for all Internal , Divine , Spiritual Operations . So are we said to be taught of God when Faith is wrought in us , and we are enabled to come unto Christ thereby . And all our Consolations are from such Internal , Divine Operations . But take Teaching properly , and we shall see that it is but one distinct Act of the Work of the Holy Ghost as here promised among many . BUT 2dly . The Work of a Comforter is principally ascribed unto him . For , ( 1 ) That he is principally under this Name intended as a Comforter , is evident from the whole Context and the occasion of the Promise . It was with respect unto the Troubles and Sorrows of his Disciples , with their Relief therein , that he is promised under this Name by our Saviour . I will not , saith he , leave you Orphans , Chap. 14. 18. Though I go away from you , yet I will not leave you in a desolate and disconsolate Condition . How shall that be prevented in his Absence , who was the Life and Spring of all their Comforts ? Saith he , I will pray the Father , and he shall give you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ver. 16. that is , Another to be your Comforter . So he renews again his Promise of sending him under this Name , because Sorrow had filled their Hearts upon the Apprehension of his Departure , Chap. 16. 7 , 8. Wherefore he is principally considered as a Comforter : And , as we shall see further afterwards , this his principal Work , most suited unto his Nature , as he is the Spirit of Peace , Love and Joy. For he who is the Eternal , Essential Love of the Divine Being , as existing in the distinct Persons of the Trinity , is most meet to communicate a Sense of Divine Love with Delight and Joy unto the Souls of Believers . Hereby he sets up the Kingdom of God in them , which is Righteousness , and Peace , and Joy in the Holy Ghost , Rom. 14. 17. And in nothing doth he so evidence his Presence in the Hearts and Spirits of any , as by the Disposal of them unto Spiritual Love and Joy. For shedding abroad the Love of God in our Hearts , as Rom. 5. 5. He produceth a Principle and Frame of Divine Love in our Souls , and fills us with Joy unspeakable and full of Glory . The Attribution therefore of this Name unto him , the Comforter , evidenceth that he performs this Work in the way of an Office. NEITHER , ( 2 ) Is the signification of an Advocate to be omitted , seeing what he doth as such tendeth also to the Consolation of the Church . And we must first observe , that the Holy Spirit is not our Advocate with God. This belongs alone unto Jesus Christ , and is a part of his Office. He is said indeed to make Intercession with Groans that cannot be uttered , Rom. 8. 26. But this he doth not immediately , nor in his own Person . He no otherwise maketh Intercession for us , but by enabling us to make Intercession according unto the Mind of God. For to make Intercession formally , is utterly inconsistent with the Divine Nature , and his Person , who hath no other Natare but that which is Divine . He is therefore incapable of being our Advocate with God : The Lord Christ is so alone , and that on the Account of his precedent Propitiation made for us . But he is an Advocate for the Church , in , with , and against the World. Such an Advocate is one that undertaketh the Protection and Defence of another , as to any Cause wherein he is engaged . The Cause wherein the Disciples of Christ are engaged in and against the World , is the Truth of the Gospel , the Power and Kingdom of their Lord and Master . This they testify unto ; this is opposed by the World , and this under various Forms , Appearances and Pretences , is that which they suffer Reproaches and Persecutions for in every Generation . In this Cause the Holy Spirit is their Advocate , justifying Jesus Christ and the Gospel against the World. AND this he doth three ways . ( 1 ) By suggesting unto , and furnishing the Witnesses of Christ with Pleas and Arguments to the Conviction of Gainsayers . So it is promised that should do , Mat. 10. 18 , 19 , 20. And ye shall be brought before Governours and Kings for my sake , for a Testimony against them and the Gentiles . But when they deliver you up , take no thought how or what ye shall speak , for it shall be given you in that same hour what ye shall speak . For it is not ye that speak , but the Spirit of your Father which speaketh in you . They were to be given up , that is , delivered up as Malefactors unto Kings and Rulers for their Faith in Christ , and the Testimony they gave unto Him. In this Condition the best of Men are apt to be solicitous about their Answers , and the Plea they are to make in the Defence of themselves and their Cause . Our Saviour therefore gives them Encouragement not only from the Truth and Goodness of their Cause , but also from the Ability they should have in pleading for it unto the Conviction or Confusion of their Adversaries . And this he tells them should come to pass not by any Power or Faculty in themselves , but by the Aid and Supply they should receive from this Advocate , who in them would speak by them . This was that Mouth and Wisdom which he promised unto them , which all their Adversaries should not be able to gainsay or resist , Luke 21. 15. A present Supply of Courage , Boldness and Liberty of Speech above and beyond their Natural Temper and Abilities , immediately upon their receiving of the Holy Ghost . And their very Enemies saw the Effects of it unto their Astonishment . Upon the Plea they made before the Council at Jerusalem , it is said , That when they saw the Boldness of Peter and John , and perceived that they were ignorant and unlearned Men , they marvailed , Acts 4. 13. They saw their outward Condition , that they were poor and of the meanest of the People , yet carried it with Courage and Boldness before this great Sanhedrim , with whose Authority and unusual Appearance in Grandure , all Persons of that sort were wont to be abashed and tremble at them . They found them ignorant and unlearned in that Skill and Learning which the World admired , yet plead their Cause unto their Confusion . They could not therefore but discern and acknowledge that there was a Divine Power present with them , which acted above themselves , their State , their natural or acquired Abilities . This was the Work of this Advocate in them who had undertaken the Defence of their Cause . So when Paul pleaded the same Cause before Agrippa and Felix , one of them confessed his Conviction , and the other trembled in his Judgment-Seat . NEITHER hath he been wanting unto the Defence of the same Cause in the same manner in succeeding Generations . All the Story of the Church is filled with Instances of Persons , mean in their outward Condition , timerous by Nature , and unaccustomed unto Dangers , unlearned and low in their Natural Abilities , who in the Face of Rulers and Potentates , in the sight of Prisons , Tortures , Fires provided for their Destruction , have pleaded the Cause of the Gospel with Courage and Success , unto the Astonishment and Confusion of their Adversaries . Neither shall any Disciple of Christ in the same case want the like Assistance in some due Measure and Proportion , who expect it from him in a way of believing , and depends upon it . Examples we have hereof every Day in Persons acted above their own natural Temper and Ablities unto their own Admiration . For being conscious unto themselves of their own Fears , Despondencies and Disabilities , it is a Surprizal unto them to find how all their Fears have disappeared , and their Minds have been enlarged when they have been called unto Trial for their Testimony unto the Gospel . We are in such cases to make use of any Reason , Skill , Wisdom or Ability of Speech which we have , or other honest and advantageous Circumstances which present themselves unto us , as the Apostle Paul did on all occasions . But our dependance is to be solely on the Presence and Supplies of our blessed Advocate , who will not suffer us to be utterly defective in what is necessary unto the Defence and Justification of our Cause . ( 2 ) HE is the Advocate for Christ , the Church , and the Gospel , in and by his Communication of Spiritual Gifts , both extraordinary and ordinary , unto them that do believe . For these are things at least in their Effects visible unto the World. Where Men are not utterly blinded by Prejudice , Love of Sin , and of the World , they cannot but discern somewhat of a Divine Power in these Supernatural Gifts . Wherefore they openly testifie unto the Divine Approbation of the Gospel , and the Faith that is in Christ Jesus . So the Apostle confirms the Truths that he had preached , by this Argument , that therewith and thereby , or in the confirmation of it , the Spirit as unto the Communication of Gifts was received , Gal. 3. 2. And herein is he the Churches Advocate , justifying their Cause openly and visibly by this Dispensation of his Power towards them and in their behalf . But because we have treated separately and at large of the Nature and Use of these Spiritual Gifts , I shall not here farther insist on the Consideration of them . ( 3 ) BY Internal Efficacy in the Dispensation of the Word . Herein also is he the Advocate of the Church against the World , as is declared , John 16. 8 , 9 , 10 , 11. For when he is come he will reprove the World of Sin , and of Righteousness , and of Judgment . Of Sin , because they believe not on me . Of Righteousness , because I go to my Father , and ye see me no more . Of Judgment , because the Prince of this World is judged . That which is ascribed unto him with respect unto the World , is expressed by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : He shall reprove or convince : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture is used variously . Sometimes it is to manifest , or bring forth unto Light. Eph. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For all things that are reproved or discovered , are made manifest by the Light. And it hath the same Sence , John 3. 20. Sometimes it is to rebuke and reprove , 1 Tim. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Those that sin rebuke before all . So also Rev. 3. 19. Tit. 1. 13. Sometimes it is so to convince as in that , to stop the Mouth of an Adversary , that he shall have nothing to answer or reply , John 8. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Being convicted by their own Consciences , so as not having a Word to reply , they deserted their Cause . So Tit. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To convince Gainsayers , is explained , Ver. 11. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To stop their Mouth , namely , by the convincing Evidence of Truth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an uncontroulable Evidence , or an evident Argument , Heb. 11. 1. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , is by undeniable Argument and Evidence so to convince the World , or the Adversaries of Christ and the Gospel , as that they shall have nothing to reply . This is the Work and Duty of an Advocate , who will absolutely vindicate his Client when his Cause will bear it . AND the Effect hereof is Two-fold . For all Persons upon such an over-powring Conviction take one of these two ways . ( 1 ) They yield unto the Truth and embrace it , as finding no Ground to stand upon in its refusal . Or , ( 2 ) They fly out into desperate Rage and Madness , as being obstinate in their Hatred against the Truth , and destitute of all Reason to oppose it . An Instance of the former way we have in those Jews , unto whom Peter preached on the Day of Pentecost . Reproving and convincing of them beyond all Contradiction , they were pricked in their Hearts , and cried out , Men and Brethren , what shall we do ? And therewithall came over unto the Faith , Acts 2. 37 , 41. Of the latter , we have many Instances in the Dealings of our Saviour with that People : For when he had at any time convinced them , and stopped their Mouths as to the Cause in hand , they called him Beelzebub , cried out that he had a Devil , took up Stones to throw at him , and conspired his Death , with all Demonstration of desperate Rage and Madness , John 8. 48 , 58. Chap. 10. 30 , 31 , 39. So it was in the case of Stephen , and the Testimony he gave unto Christ , Acts 7. 56 , 57 , 58. And with Paul , Acts 22. 22 , 23. An Instance of Bestial Rage not to be parallel'd in any other Case ; but in this it hath often fallen out in the World. And the same Effects this Work of the Holy Ghost , as the Advocate of the Church ever had , and still hath upon the World. Many being convinced by Him in the Dispensation of the Word , are really humbled and converted unto the Faith. So God adds daily to the Church such as shall be saved . But the generality of the World are enraged by the same Work against Christ , the Gospel , and those by whom it is dispensed . Whilst the Word is preached in a formal manner , the World is well enough contented that it should have a quiet Passage among them . But where ever the Holy Ghost puts forth a convincing Efficacy in the Dispensation of it , the World is enraged by it ; which is no less an Evidence of the Power of their Conviction , than the other is of a better Success . THE Subject-matter concerning which the Holy Ghost manageth his Plea by the Word against the World as the Advocate of the Church , is referred unto the Three Heads of Sin , Righteousness and Judgment , Ver. 8. the especial Nature of them being declared Ver. 9 , 10 , 11. 1. WHAT Sin it is in particular that the Holy Spirit shall so plead with the World about , and convince them of , is declared Ver. 9. Of Sin , because they believe not in me . There are many Sins whereof Men may be convinced by the Light of Nature , Rom. 2. 14 , 15. More that they are reproved for by the Letter of the Law. And it is the Work of the Spirit also in general , to make these Convictions effectual . But these belong not unto the Cause which he hath to plead for the Church against the World ; nor is that such as any can be brought unto Conviction about by the Light of Nature , or Sentence of the Law ; but it is the Work of the Spirit alone by the Gospel . And this in the first place is Unbelief , particularly not believing in Jesus Christ , as the Son of God , the promised Messiah and Saviour of the World. This he testified concerning himself , this his Works evinced him to be , and this both Moses and the Prophets bare witness unto : Hereon he tells the Jews , that if they believed not that he was He , that is , the Son of God , the Messiah and Saviour of the World , they should die in their Sins , John 8. 5 , 21 , 24. But in this Unbelief , in this Rejection of Christ , the Jews and the rest of the World justified themselves , and not only so , but despised and persecuted them who believed in him . This was the Fundamental Difference between Believers and the World , the Head of that Cause wherein they were rejected by it as foolish , and condemned as impious . And herein was the Holy Ghost their Advocate : For he did by such undeniable Evidences , Arguments and Testimonies , convince the World of the Truth and Glory of Christ , and of the Sin of Unbelief , that they were every where either converted or enraged thereby . So some of them upon this Conviction , gladly received the Word , and were baptiz'd , Acts 2. 41. Others upon the preaching of the same Truth by the Apostles , were cut to the heart , and took counsel to slay them , Chap. 5. 33. In this Work he still continueth . And it is an Act of the same kind whereby he yet in particular convinceth any of the Sin of Unbelief , which cannot be done but by the effectual , internal Operation of his Power . 2. HE thus convinceth the World of Righteousness , Ver. 10. Of Righteousness , because I go to my Father , and ye see me no more . Both the Personal Righteousness of Christ , and the Righteousness of his Office , are intended . For concerning both these the Church hath a Contest with the World , and they belong unto that Cause wherein the Holy Spirit is their Advocate . Christ was looked on by the World as an Evil Doer ; accused to be a Glutton , a Wine-bibber , a Seditious Person , a Seducer , a Blasphemer , a Malefactor in every kind ; whence his Disciples were both despised and destroyed for believing in such an one . And it is not to be declared how they were scorned and reproached , and what they suffered on this Account . In the mean time they pleaded and gave Testimony unto his Righteousness , that he did no Sin , nor was Guile found in his Mouth , that lie fulfilled all Righteousness , and was the Holy One of God. And herein was the Holy Ghost their Advocate , convincing the World principally by this Argument , that after all he did and suffered in this World , as the highest Evidence imaginable of God's Approbation of him and what he did , that he was gone to the Father , or assumed up into Glory . The poor blind Man , whose Eyes were opened by him , pleaded this as a forcible Argument against the Jews that he was no Sinner , in that God heard him so as that he had opened his Eyes ; whose Evidence and Conviction they could not bear , but it turned them into Rage and Madness , John 9. 30 , 31 , 32 , 33 , 34. How much more glorious and effectual must this Evidence needs be of his Righteousness and Holiness , and God's Approbation of him , that after all he did in this World , he went unto his Father , and was taken up into Glory . For such is the meaning of these Words , Ye shall see me no more : That is , th●● shall be an end put unto my State of Humiliation , and of my Converse with you in this World , because I am to enter into my Glory . That the Lord Christ then went unto his Father , that he was so gloriously exalted , undeniable Testimony was given by the Holy Ghost unto the Conviction of the World. So this Argument is pleaded by Peter , Acts 2. 33. This is enough to stop the Mouths of all the World in this Cause , that he sent the Holy Ghost from the Father to communicate Spiritual Gifts of all sorts unto his Disciples . And there could be no higher Evidence of his Acceptance , Power and Glory with him . And the same Testimony he still continueth in the Communication of Ordinary Gifts in the Ministry of the Gospel . Respect also may be had ( which Sence I would not exclude ) unto the Righteousness of his Office. There ever was a great Contest about the Righteousness of the World. This the Gentiles looked after by the Light of Nature , and the Jews by the Works of the Law. In this State the Lord Christ is proposed as the Lord our Righteousness , as he who was to bring in , and had brought in Everlasting Righteousness , Dan. 9. 24. Being the End of the Law for Righteousness unto all that believe , Rom. 10. 4. This the Gentiles rejected as Folly , Christ crucify'd was foolishness unto them ; and to the Jews it was a Stumbling-Block , as that which everted the whole Law : And generally they all concluded , that he could not save himself , and therefore it was not probable that others should be saved by him . But herein also is the Holy Spirit the Advocate of the Church . For in the Dispensation of the Word , he so convinceth Men of an Impossibility for them to attain a Righteousness of their own , as that they must either submit to the Righteousness of God in Christ , or die in their Sins . 3. HE convinceth the World of Judgment , because the Prince of this World is Judged . Christ himself was judged and condemned by the World. In that Judgment Sathan the Prince of this World had the principal Hand ; for it was effected in the Hour , and under the Power of Darkness . And no doubt but he hoped that he had carried his Cause , when he had prevailed to have the Lord Christ publickly judged and condemned . And this Judgment the World sought by all means to justifie and make good . But the whose of it is called over again by the Holy Ghost pleading in the Cause , and for the Faith of the Church . And he doth it so effectually , as that the Judgment is turned on Sathan himself . Judgment with unavoidable Conviction passed on all that Superstition , Idolatry and Wickedness which he had filled the World withall . And whereas he had born himself under various Masks , Shades and Pretences to be the God of this World , the Supreme Ruler over all , and accordingly was worshipped all the World over , he is now by the Gospel laid open and manifested to be an accursed Apostate , a Murtherer , and the great Enemy of Mankind . WHEREFORE , taking the Name Paracletus in this Sence for an Advocate , it is proper unto the Holy Ghost in some part of his Work in and towards the Church . And whensoever we are called to bear Witness unto Christ and the Gospel , we abandon our Strength and betray our Cause , if we do not use all Means appointed of God unto that and , to engage him in our Assistance . BUT it is as a Comforter that he is chiefly promised unto us , and as such is he expressed unto the Church by this Name . FOURTHLY , That he hath a peculiar Work committed unto him suitable unto this Mission , Commission and Name , is that which will appear in the Declaration of the Particulars wherein it doth consist . For the present , we only assert in general , that his Work it is to support , cherish , relieve and comfort the Church in all Tryals and Distresses . And this is all that we intend when we say that it is his Office so to do . CHAP. II. General Adjuncts or Properties of the Office of a Comforter as exercised by the Holy Spirit . TO evidence yet further the Nature of this Office and Work , we may consider and enquire into the general Adjuncts of it as exercised by the Holy Spirit . And they are Four. FIRST , Infinite Condescention . This is among those Mysteries of the Divine Dispensation which we may admire , but cannot comprehend . And it is the Property of Faith alone to act and live upon incomprehensible Objects . What Reason cannot comprehend , it will neglect as that which it hath no concernment in , nor can have Benefit by . Faith is most satisfied and cherished with what is infinite and inconceivable , as resting absolutely in Divine Revelation . Such is this Condescention of the Holy Ghost . He is by Nature over all , God blessed for ever . And it is a Condescention in the Divine Excellency to concern it self in a particular manner , in any Creature whatever . God humbleth himself to behold the things that are done in Heaven and in Earth , Psal. 113. 5 , 6. How much more doth he do so in submitting himself unto the Discharge of an Office in the behalf of poor Worms here below . THIS I confess is most astonishing , and attended with the most incomprehensible Rays of Divine Wisdom and Goodness in the Condescention of the Son. For he carried the Term of it unto the lowest and most abject Condition that a rational , intelligent Nature is capable of . So is it represented by the Apostle , Phil. 2. 6 , 7 , 8. For he not only took our Nature into Personal Union with himself , but became in it , in his outward Condition as a Servant , yea , as a Worm and no Man , a Reproach of Men , and despised of the People , and became subject to Death , the Ignominious , shameful Death of the Cross. Hence this Dispensation of God was filled up with Infinite Wisdom , Goodness and Grace . How this Exinanition of the Son of God was compensated with the Glory that did ensue , we shall rejoyce in the Contemplation of unto all Eternity . And then shall the Character of all Divine Excellencies be more gloriously conspicuous on this Condescention of the Son of God , than ever they were on the Works of the whole Creation , when this Goodly Fabrick of Heaven and Earth was brought by Divine Power and Wisdom through Darkness and Confusion out of nothing . THE Condescention of the Holy Spirit unto his Work and Office is not indeed of the same kind , as to the Terminus ad quem , or the Object of it . He assumes not our Nature , he exposeth not himself unto the Injuries of an outward State and Condition . But yet it is such as is more to be the Object of our Faith in Adoration , than of our Reason in Disquisition . Consider the thing in it self ; how one Person in the Holy Trinity , subsisting in the Unity of the same Divine Nature , should undertake to execute the Love and Grace of the other Persons , and in their Names : What do we understand of it ? This Holy Oeconomy in the distinct and subordinate Actings of the Divine Persons in these external Works , is known only unto , is understood only by themselves . Our Wisdom it is to acquiesce in express , Divine Revelation : Nor have they scarcely more dangerously erred by whom these things are denyed , than those have done , who by a proud and conceited Subtilty of Mind , pretend unto a Conception of them , which they express in Words and Terms as they say , precise and accurate , indeed foolish and curious , whether of other Men's coyning or their own finding out . Faith keeps the Soul at an Holy Distance from these infinite Depths of the Divine Wisdom , where it profits more by Reverence and Holy Fear , than any can do by their utmost Attempt to draw nigh unto that inaccessable Light wherein these Glories of the Divine Nature do dwell . BUT we may more steddily consider this Condescention with respect unto its Object ; the Holy Spirit thereby becomes a Comforter unto us poor , miserable Worms of the Earth . And what Heart can conceive the Glory of this Grace ? What Tongue can express it ? Especially will its Eminency appear , if we consider the Ways and Means whereby he doth so comfort us , and the Opposition from us which he meets withal therein , whereof we must treat afterwards . SECONDLY , Unspeakable Love accompanieth the Susception and Discharge of this Office ; and that working by Tenderness and Compassion . The Holy Spirit is said to be the Divine , Eternal , mutual Love of the Father and the Son. And although I know that much Wariness is to be used in the Declaration of those Mysteries , nor are Expressions concerning them to be ventured on not warranted by the Letter of the Scripture , yet I judge that this Notion doth excellently express , if not the distinct manner of Subsistence , yet the mutual , internal Operation of the Persons of the Blessed Trinity . For we have no Term for , nor Notion of that inessable Complacence and eternal Rest which is therein , beyond this of Love. Hence it is said that God is Love , 1 John 4. 8 , 16. It doth not seem to be an essential Property of the Nature of God only , that the Apostle doth intend . For it is proposed unto us as a Motive unto mutual Love among our selves : And this consists not simply in the Habit or Affection of Love , but in the Actings of it in all its Fruits and Duties . For so is God Love , as that the Internal Actings of the Holy Persons which are in and by the Spirit , are all the ineffable Actings of Love , wherein the Nature of the Holy Spirit is expressed unto us . The Apostle prays for the Presence of the Spirit with the Corinthians under the Name of the God of Love and Peace , 2 Epist. 13. 11. And the Communication of the whole Love of God unto us is committed unto the Spirit , for the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us , Rom. 5. And hence the same Apostle distinctly mentioneth the Love of the Spirit , conjoyning it with all the Effects of the Mediation of Christ , Rom. 15. 30. I beseech you , Brethren , for the Lord Jesus Christ his sake , and for the Love of the Spirit : I do so on the Account of the respect you have unto Christ , and all that he hath done for you , which is a Motive irresistible unto Believers . I do it also for the Love of the Spirit ; all that Love which he acts , and communicates unto you . Wherefore in all the Actings of the Holy Ghost towards us , and especially in this of his Susception of an Office in the behalf of the Church , which is the Foundation of them all , his Love is principally to be considered , and that he chuseth this way of acting and working towards us to express his peculiar , personal Character , as he is the Eternal Love of the Father and the Son. And among all his Actings towards us , which are all Acts of Love , this is most conspicuous in those wherein he is a Comforter . WHEREFORE , because this is of great use unto us , as that which ought to have , and which will have , if duly apprehended , a great Influence on our Faith and Obedience , and is moreover the Spring of all the Consolations we receive by and from him , we shall give a little Evidence unto it , namely , that the Love of the Spirit is principally to be considered in this Office , and the Discharge of it . For whatever Good we receive from any one , whatever Benefit or present Relief we have thereby , we can receive no Comfort or Consolation in it , unless we are perswaded that it proceeds from Love ; and what doth so , be it never so small , hath Refreshment and Satisfaction in it unto every ingenious Nature . It is Love alone that is the Salt of every Kindness or Benefit , and which takes out of it every thing that may be noxious or hurtful . Without an apprehension hereof , and satisfaction herein , multiplied beneficial Effects produce no internal Satisfaction in them that do receive them , nor put any real Ingagement on their Minds , Prov. 23. 6 , 7 , 8. It is therefore of Concernment unto us to secure this Ground of all our Consolation ; in the full Assurance of Faith , that there was infinite Love in the Susception of this Office by the Holy Ghost . And it is evident that so it was , 1. FROM the Nature of the Work it self . For the Consolation or comforting of any who stand in need thereof , is an immediate Effect of Love , with its inseparable Properties of Pity and Compassion . Especially it must be so where no Advantage redounds unto the Comforter , but the whole of what is done respects entirely the Good and Relief of them that are comforted . For what other Affection of Mind can be the Principle hereof from whence it may proceed ? Persons may be relieved under Oppression by Justice , under Want by Bounty ; but to comfort and refresh the Minds of any , is a peculiar Act of sincere Love and Compassion : So therefore must this Work of the Holy Ghost be esteemed to be . I do not intend only that his Love is eminent and discernable in it , but that it proceeds solely from Love. And without a Faith hereof we cannot have the Benefit of this Divine Dispensation , nor will any Comforts that we receive be firm or stable . But when this is once graciously fixed in our Minds , that there is not one Drop of Comfort or Spiritual Refreshment administred by the Holy Ghost , but that it proceeds from his Infinite Love ; then are they disposed into that Frame which is needful to comply with him in his Operations . And in particular , all the Acts wherein the Discharge of this Office doth consist , are all of them Acts of the highest Love , of that which is Infinite , as we shall see in the Consideration of them . 2. THE manner of the Performance of this Work is so expressed , as to evince and expresly demonstrate that it is a Work of Love. So is it declared where he is promissed unto the Church for this Work , Isa. 66. 13. As one whom his Mother comforteth , so will I comfort you , and ye shall be comforted in Jerusalem . He whom his Mother comforteth is supposed to be in some kind of Distress : Nor indeed is there any , of any kind that may befall a Child whose Mother is kind and tender , but she will be ready to administer unto him all the Consolation that she is able . And how or in what manner will such a Mother discharge this Duty , it is better conceived than it can be expressed . We are not in things natural able to take in a Conception of greater Love , Care and Tenderness than is in a tender Mother , who comforts her Children in Distress . And hereby doth the Prophet graphically represent unto our Minds the manner whereby the Holy Ghost dischargeth this Office towards us . Neither can a Child contract greater Guilt , or manifest a more depraved Habit of Mind , than to be regardless of the Affections of a Mother endeavouring its Consolation . Such Children may indeed sometimes through the Bitterness of their Spirits by their Pains and Distempers be surprized into Frowardness , and a present Regardlesness of the Mothers Kindness and Compassion , which they know full well how to bear withall . But if they continue to have no Sense of it , if it make no Impression upon them , they are of a prostigate Constitution . And so it may be sometimes with Believers ; they may by Surprizals into Spiritual Frowardness , by Weakness , by unaccountable Despondencies , be regardless of Divine Influences of Consolation . But all these things the great Comforter will bear with and overcome . See Isa. 57. 16 , 17 , 18 , 19 , 20. For thus saith the high and lofty One that inhabiteth Eternity , whose Name is Holy , I dwell in the high and holy place ; with him also that is of a contrite and humble Spirit , to revive the Spirit of the humble , and to revive the Heart of the contrite ones . For I will not contend for ever , neither will I be always wroth : For the Spirit should fail before me , and the Souls which I have made . For the Iniquity of his Covetousness was I wroth , and smote him : I hid me and was wroth , and he went on frowardly in the way of his Heart . I have seen his ways , and will heal him : I will lead him also , and restore Comforts unto him , and to his Mourners . I create the Fruit of the Lips ; Peace , Peace to him that is far off , and to him that is near , saith the Lord , and I will heal him . Where Persons are under Sorrows and Disconsolations upon the Account of Pains and Sickness , or the like , in a Design of Comfort towards them , it will yet be needful sometimes to make use of Means and Remedies that may be painful and vexatious . And these may be apt to irritate and provoke poor , wayward Patients . Yet is not a Mother discouraged hereby , but proceeds on in her way untill the Cure be effected and Consolation administred . So doth God by his Spirit deal with his Church . His Design is to revive the Spirit of the humble , and to revive the Heart of the contrite ones , Ver. 15. And he gives this Reason of it , namely , That if he should not act in infinite Love and Condescention towards them , but deal with them after their Deservings , they would utterly be consumed , the Spirit would fail before him , and the Souls which he had made , Ver. 16. However , in the pursuit of this Work he must use some sharp Remedies that were needful for the curing of their Distempers , and their Spiritual Discovery . Because of their Iniquity , the Iniquity of their Covetousness , which was the principal Disease they laboured under , he was wroth , and smote them , and hid his Face from them , because his so doing was necessary to their Cure , Ver. 17. And how do they behave themselves under this Dealing of God with them ? They grow prevish and froward under his Hand , chusing rather to continue in their Disease , than to be thus healed by him , they went on frowardly in the way of their Hearts , Ver. 17. How therefore doth this Holy Comforter now deal with them ? Doth he give them up unto their Frowardness ? Doth he leave and forsake them under their Distemper ? No , a tender Mother will not so deal with her Children . He manageth his Work with that infinite Love , Tenderness and Compassion , as that he will overcome all their frowardness , and cease not untill he hath effectually administred Consolation unto them ; Ver. 18. I have seen , saith he , all these his ways , all his frowardness and miscarriages , and yet saith he , I will heal him ; I will not for all this be diverted from my Work and the pursuit of my design ; before I have done , I will lead him into a right frame , and restore Comforts unto him . And that there may be no failure herein , I will do it by a creating act of Power , Ver. 19. I create the fruit of the lips , Peace , Peace . This is the Method of the Holy Ghost in administring Consolation unto the Church , openly evidencing that Love and Compassion from whence it doth proceed . And without this Method should no One Soul be ever spiritually refreshed under its Dejections . For we are apt to behave our selves frowardly more or less under the Work of the Holy Ghost towards us . Infinite Love and Compassion alone working by Patience and Long-suffering can carry it on unto Perfection . But if we are not only froward under particular Occasions , Temptations and Surprizals clouding our present View of the Holy Spirit in his Work , but are also habitually careless and negligent about it , and do never labour to come unto satisfaction in it , but always indulge unto the peevishness and frowardness of Unbelief , it argues a most depraved unthankful frame of Heart , wherein the Soul of God cannot be well pleased . 3. It is an Evidence that his Work proceedeth from , and is wholly managed in Love , in that we are cautioned not to grieve him , Eph. 4. 30. And a double Evidence of the Greatness of his Love herein is tendred unto us in that Caution . ( 1. ) In that those alone are subject to be grieved by us , who act in Love towards us . If we comply not with the Will and Rule of others , they may be provoked , vexed , instigated unto Wrath against us . But those alone who love us , are grieved at our miscarriages . A severe Schoolmaster may be more provoked with the fault of his Scholar , than the Father is ; but the Father is grieved with it , when the other is not . Whereas therefore the Holy Spirit is not subject or liable unto the Affection of Grief as it is a Passion in us , we are cautioned not to grieve him , namely to teach us with what Love and Compassion , with what tenderness and holy Delight he performs his Work in us and towards us . ( 2. ) It is so in that he hath undertaken the Work of Comforting them who are so apt and prone to grieve him , as for the most part we are . The great Work of the Lord Christ was to dye for us . But that which puts an Eminence on his Love , is that he dyed for us whilest we were yet his Enemies , Sinners and Ungodly , Rom. 5. 6 , 7 , 8. And as the Work of the Holy Ghost is to comfort us , so a Lustre is put upon it by this , that he comforts those who are very prone to grieve himself . For although it may be we will not through a peculiar Affection , hurt , molest or grieve them again by whom we are grieved , yet who is it that will set himself to comfort those that grieve him , and that when so they do . But even herein the Holy Ghost commendeth his Love unto us , that even whilest we grieve him , by his Consolations he recovers us from those ways wherewith he is grieved . This therefore is to be fixed as an important Principle in this part of the Mystery of God , That the principal Foundation of the Susception of this Office of a Comforter by the Holy Spirit , is his own peculiar and ineffable Love. For both the Efficacy of our Consolation and the Life of our Obedience do depend hereon . For when we know that every acting of the Spirit of God towards us , every gracious Impression from him on our Understandings , Wills or Affections , are all of them in pursuit of that infinite , peculiar Love whence it was that he took upon him the Office of a Comforter , they cannot but all of them influence our Hearts with spiritual Refreshments . And wherein Faith is defective in this matter , that it doth not exercise it self in the Consideration of this Love of the Holy Ghost , we shall never arrive unto solid , abiding , strong Consolation . And as for those by whom all these things are despised and derided , it is no straight unto me whether I should renounce the Gospel or reject them from an Interest in Christianity , for the Approbation of both is inconsistent . Moreover it is evident how great a Motive hence ariseth unto cheerfull , watchfull , universal Obedience . For all the Actings of Sin or Unbelief in us , are in the first Place Re-actions unto those of the Holy Ghost in us and upon us . By them is he resisted in his Perswasions , quenched in his Motions , and himself grieved . If there be any holy Ingenuity in us , it will excite a vigilant Diligence not to be overtaken with such wickednesses against unspeakable Love. He will walk both safely and fruitfully whose Soul is kept under a Sense of the Love of the Holy Spirit herein .. Thirdly , Infinite Power , is also needfull unto and accordingly evident in the Discharge of this Office. This we have fixed , that the Holy Ghost is and ever was the Comforter of the Church . Whatever therefore is spoken thereof , belongs peculiarly unto him . And it is expressed as proceeding from and accompanyed with Infinite Power , as also the Consideration of Persons and Things declare it necessary that so it should be . Thus we have the Churches Complaint in a deep Disconsolation : My way is hid from the Lord , and my Judgment is passed over from my God , Isa. 48. 27. It is not so much her Affliction and Miseries , as an Apprehension that God regarded her not therein , which causeth her Dejection . And when this is added unto any pressing Trouble , whether Internal or External , it doth fully constitute a State of spiritual Disconsolation . For when Faith can take a Prospect of the Love , Care and concernment of God in us and our Condition , however grievous things may be at present unto us , yet can we not be comfortless . And what is it that in the Consolation which God intendeth his Church , he would have them to consider in himself as an assured Ground of Relief and Refreshment ? This he declares himself in the following Verses : Ver. 28 , 29 , 30 , 31. Hast thou not known , hast thou not heard that the Everlasting God , the Creator of the Ends of the Earth fainteth not nor is weary , &c. The Church seemeth not at all to doubt of his Power , but of his Love , Care and Faithfulness towards her . But it is his infinite Power that he chooseth first to satisfie her in , as that which all his actings towards her were founded in and resolved into , without a due consideration whereof all that otherwise could be expected would not yield her Relief . And this being fixed on their Minds , he next proposeth unto them his Infinite Understanding and Wisdom ; there is no searching of his Understanding . Conceive aright of his Infinite Power , and then leave things unto his Sovereign , unsearchable Wisdom for the Management of them as to Ways , Degrees , Times and Seasons . An Apprehension of want of Love and Care in God towards them , was that which immediately caused their Disconsolation ; but the Ground of it was in their Unbelief of his Infinite Power and Wisdom . Wherefore in the Work of the Holy Ghost for the comforting of the Church , his Infinite Power is peculiarly to be considered . So the Apostle proposeth it unto the weakest Believers for their Supportment , and that which should assure them of the Victory in their Conflict , That greater is he that is in them , than he that is in the World , 1 John 4. 4. That Holy Spirit which is bestowed on them , and dwelleth in them , is greater , more able and powerful , than Sathan that attempts their Ruine in and by the World , seeing he is of Power Omnipotent . Things of our Disconsolation arise from the Impressions that Sathan makes upon our Minds and Consciences by Sin , Temptation , and Persecution . For we find not in our selves such an Ability of Resistance as from whence we may have an Assurance of a Conquest . This , saith the Apostle , you are to expect from the Power of the Holy Spirit , which is infinitely above what-ever Sathan hath , to make Opposition unto you , or to bring any Disconsolation on you . This will cast out all that Fear which hath Torment accompanying of it . And however this may be disregarded by them who are filled with an Apprehension of their own Self-sufficiency as unto all the Ends of their Being and Obedience unto God ; as likewise , that they have a never-failing Spring of Rational Considerations about them , able to administer all necessary Relief and Comfort at all Times : Yet those who are really sensible of their own Condition , and that of other Believers , if they understand what it is to be comforted with the Consolation of God , and how remote they are from those Delusions which Men embrace under the Name of their Rational Considerations , will grant that the Faith of Infinite Power is requisite unto any Solid , Spiritual Comfort . For , 1. WHO can declare the Dejections , Sorrows , Fears , Despondencies and Discouragements that Believers are obnoxious unto , in the great Variety of their Natures , Causes , Effects and Occasions ? What Relief can be suited unto them , but what is an Emanation from Infinite Power ? Yea , such is the Spiritual Frame and Constitution of their Souls , as that they will oft-times reject all means of Comfort that are not communicated by an Almighty Efficacy . Hence God creates the Fruit of the Lips , Peace , Peace , Isa. 57. 20. produceth Peace in the Souls of Men by a creating Act of his Power ; and Direction in the place before mentioned to look for it only from the infinite Excellency of his Nature : None therefore was meet for this Work of being the Churches Comforter , but the Spirit of God alone . He only by his Almighty Power can remove all their Fears , and support them under all their Dejections in all that Variety wherewith they are attempted and exercised . Nothing but Omnipotence it self is suited to obviate those innumerable Disconsolations that we are obnoxious unto . And those whose Souls are pressed in earnest with them , and are driven from all the Reliefs which not only carnal Security and Stout-beartedness in Adversity do offer , but also from all those lawful Diversions which the World can administer , will understand that true Consolation is an Act of the exceeding Greatness of the Power of God , and without which it will not be wrought . 2. THE Means and Causes of their Disconsolation , direct unto the same Spring of their Comfort . Whatever the Power of Hell , of Sin and the World , separately or in Conjunction can effect , it is all levelled against the Peace and Comfort of Believers . Of how great Force and Efficacy they are in their Attempts to disturb and ruine them , by what various ways and means they work unto that End , would require great Enlargement of Discourse to declare . And yet when we have used our utmost Diligence in an Enquiry after them , we shall come short of a full Investigation of them ; yea , it may be of what many Individual Persons find in their own Experience . Wherefore with respect unto One Cause and Principle of Disconsolation , God declaring that it is he who comforteth his People , Isa. 51. 12 , 13 , 14 , 15. I , even I , am he that comforteth you : Who art thou that thou shouldest be afraid of a man that shall die , and of the Son of Man which shall be made as Grass ? And forgettest the Lord thy Maker , that hath stretched forth the Heavens , and laid the Foundations of the Earth ? And hast feared continually every day , because of the Fury of the Oppressor , as if he were ready to destroy ? And where is the Fury of the Oppressor ? The Captive Exile hasteneth that he may be loosed , and that he should not die in the Pit , nor that his Bread should fail . But I am the Lord thy God , that divided the Sea , whose Waves roared : the Lord of Hosts is his Name . He sees it necessary to declare his Infinite Power , and to express in sundry Instances the Effects thereof . WHEREFORE if we take a View of what is the State and Condition of the Church in it self , and in the World : How weak is the Faith of most Believers ? How great their Fears ? How many their Discouragements ? As also , with how great Temptations , Calamities , Oppositions , Persecutions they are exercised ? How vigorously and sharply these things are set on upon their Spirits , according unto all Advantages inward and outward that their Spiritual Adversaries can lay hold upon ? It will be manifest how necessary it was that their Consolation should be entrusted with him with whom Infinite Power doth always dwell . And if our own inward or outward Peace seems to abate of the necessity of this Consideration , it may not be amiss by the Exercise of Faith herein to lay in Provision for the future , seeing we know not what may befall us in the World. And should we live to see the Church in Storms , as who knows but we may , our principal Supportment will be , that our Comforter is of Almighty Power , wonderful in Counsel , and excellent in Operation . 4. THIS Dispensation of the Spirit is unchangeable . Unto whomsoever he is given as a Comforter , he abides with them for ever . This our Saviour expresly declares in the first Promise he made of sending him as a Comforter in a peculiar manner . John 14. 16. I will pray the Father , and he shall give you another Comforter , that he may abide with you for ever . The Moment of this Promise lyeth in his unchangeable Continuance with the Church . There was indeed a present occasion rendring necessary this Declaration of the unchangeableness of his Abode . For in all this Discourse , our Saviour was preparing the Hearts of his Disciples for his Departure from them , which was now at hand . And whereas he lays the whole of the Relief which in that Case He would afford unto them , upon his sending of the Holy Ghost , he takes care not only to prevent an Objection which might arise in their Minds about this Dispensation of the Spirit , but also in so doing to secure the Faith and Consolation of the Church in all Ages . For as he himself who had been their immediate , visible Comforter during the whole Time of his Ministry among them , was now departing from them , and that so , as that the Heavens were to receive him until the time of the Restitution of all things , they might be apt to fear that this Comforter who was now promised unto them might continue also only for a Season , whereby they should be reduced unto a new Loss and Sorrow . To assure their Minds herein , our Lord Jesus Christ lets them know that this other Comforter should not only always continue with them unto the ends of their Lives , Work and Ministry , but abide with the Church absolutely unto the Consummation of all things . He is now given in an Eternal and Unchangeable Covenant , Isa. 59. 21. and he can no more depart from the Church , than the everlasting , sure Covenant of God can be abolished . BUT it may be objected by such as really enquire into the Promises of Christ , and after their Accomplishment , for the Establishment of their Faith ; whence it is that if the Comforter abide always with the Church , that so great a number of Believers do in all Ages spend , it may be , the greatest part of their Lives in Troubles and Disconsolation , having no experience of the Presence of the Holy Ghost with them as a Comforter . But this Objection is not of Force to weaken our Faith as unto the Accomplishment of this Promise . For , 1. There is in the Promise it self , a Supposition of Troubles and Disconsolations thereon to befall the Church in all Ages . For with respect unto them it is that the Comforter is promised to be sent . And they do but dream who fancy such a State of the Church in this World , as wherein it should be accompanied with such an Assurance of all inward and outward Satisfaction , as scarce to stand in need of this Office or Work of the Holy Ghost . Yea , the Promise of this abiding with us for ever as a Comforter , is an infallible Prediction that Believers in all Ages shall meet with Troubles , Sorrows and Disconsolation . 2. THE Accomplishment of Christ's Promises doth not depend as to its Truth upon our Experience , at least not on what Men sensibly feel in themselves under their Distresses , much less on what they express with some mixture of Unbelief . So we observed before from that place of the Prophet concerning the Church , Isa. 41. 27. that her way was hidden from the Lord , and her Judgment passed over from her God. As she complained also , The Lord hath forsaken me , and my Lord hath forgotten me , Chap. 49. 14. But yet in both places God convinceth her of her Mistake , and that indeed her Complaint was but a Fruit of Unbelief . And so it is usual in great Distresses , when Persons are so swallowed up with Sorrow , or overwhelmed with Anguish , that they are not sensible of the Work of the Holy Ghost in their Consolation . 3. HE is a Comforter unto all Believers at all Times , and on all Occasions wherein they really stand in need of Spiritual Consolation . But yet if we intend to have Experience of his Work herein , to have the Advantage of it , or Benefit by it , there are sundry things required of our selves in a way of Duty . If we are negligent herein , it is no wonder if we are at a loss for those Comforts which he is willing to administer . Unless we understand aright the Nature of Spiritual Consolations , and value them both as sufficient and satisfactory , we are not like to enjoy them , at least not to be made sensible of them . Many under their Troubles suppose there is no Comfort but in their removal : and know not of any Relief in their Sorrow , but in the taking away of their Cause . At best they value any outward Relief before Internal Supports and Refreshments . Such Persons can never receive the Consolation of the Holy Spirit unto any refreshing Experience . To look for all our Comforts from him , to value those things wherein his Consolations do consist , above all earthly Enjoyments , to wait upon him in the use of all Means for the receiving of his Instances of Love and Grace , to be fervent in Prayer for his Presence with us , and the manifestation of his Grace , are required in all those towards whom he dischargeth this Office. And whilst we are found in these ways of Holy Obedience and Dependence , we shall find him a Comforter , and that for ever . THESE things are observable in the Office of the Holy Ghost in general as he is the Comforter of the Church , and the manner of his Discharge thereof . What is further considerable unto the Guidance of our Faith , and the Participation of Consolation with respect hereunto , will be evident in the Declaration of the Particulars that belong thereunto . CHAP. III. Unto whom the Holy Spirit is promised and given as a Comforter ; or the Object of his Acting in this Office. WE have considered the Promise of Christ to send the Holy Spirit to be the Comforter of the Church , and unto that end to abide with them for ever . The Nature also of that Office and Work in general which hereon he undertakes and dischargeth , with the Properties of them , have been declared . Our next Enquiry is unto whom this Promise is made , and towards whom it is infallibly fulfilled . How and unto what Ends , in what Order as unto his Effects and Operations , the Holy Spirit is promised unto any Persons and received by them , hath been already declared in our former Discourses , Lib. 4. Chap. 3. We shall therefore here only declare in particular who he is promised unto and received by , as a Comforter . And this is to all , and only unto Believers ; those who are actually so . All his Operations required unto the making of them so to be , are antecedent hereunto . For the Promise of him unto this End , where-ever it is recorded , is made directly unto them , and unto them it is confined . Immediately it was given unto the Apostles ; but it was not given unto them as Apostles , but as Believers and Disciples of Christ , with a particular respect unto the Difficulties , and Causes of Disconsolation which they were under , or should meet withall upon the Account of their being so . See the Promises unto this purpose expresly , John 14. 16 , 17 , 26. Chap. 15. 26. Chap. 16. 7 , 8. And it is declared withal that the World , which in that Place is opposed unto them that do believe , cannot receive him , Chap. 14. 17. Other effectual Operations he hath upon the World , for their Conviction , and the Conversion of many of them . But as a Spirit of Consolation He is neither promised unto them , nor can they receive him , until other gracious Acts of his have passed on their Souls . Besides , we shall see that all his Actings and Effects as a Comforter are confined unto them that believe , and do all suppose Saving Faith as antecedent unto them . And this is the great Fundamental Priviledge of true Believers , whereby , through the Grace of our Lord Jesus Christ , they are exalted above all other Persons in this World. And this will the more evidently appear , when we shall consider those especial Operations , Acts and Effects whereby Consolation is administred unto them . That the Life of Man is the subject of innumerable Troubles is made evident and uncontroulable by Catholick Experience . That Man is born to Trouble as the Sparks fly upward , has been the constant Acknowledgment of all that have been wise in all Ages . And those who have designed to drown the Sense of them in Security and Sensuality of Life , have been ever looked on as greatly exorbitant from the Principles of Nature and Dictates of Reason , voluntarily degenerating into the Condition of Creatures bruitish and irrational . Others who will not forego the Priviledge of their Being , have alwayes made it a principal Enquiry , How or whence they might take and receive Relief and Comfort for their Supportment against their unavoidable Troubles , Sorrows and Disconsolation . Yea it is natural and necessary unto all men so to doe . All men cannot but seek after Rest and Peace , not only out of Choice , but instinct of Nature , Trouble and Sorrow being diametrically contrary unto it in its Being , and tending unto its Dissolution . Wherefore they all naturally seek for Consolation . Hence the best and most usefull Part of the Old Philosophy consisted in the Prescription of the Wayes and Means of comforting and supporting the Minds of Men against things noxious and grievous to Nature , with the Sorrowes which ensue thereon . And the Topicks they had found out unto this Purpose , were not to be despised , where men are destitute of spiritual Light and supernatural Revelation . Neither did the Wisdom or Reason of Man ever arise unto any thing more usefull in this World , than to discover any rational Considerations that might allay the Sorrowes , or relieve the minds of them that are disconsolate . For things that are really grievous unto the Generality of Mankind , do outweigh all the real Satisfaction which this Life and World can afford . And to place either Satisfaction or Relief in the pursuit of sensual Lusts , is bruitish . But yet what did all the Spring and Well-Heads of Rational and Philosophical Consolation rise unto ? what Refreshment did their Streams afford ? The utmost they attained unto , was but to confirm and make obstinate the Minds of men , in a Fancy , an Opinion , or Perswasion contrary unto what they felt and had Experience of . For what they contended for , was but this , that the Consideration of the common Lot of Mankind , the unavoidableness of grieving accidents , the shortness of humane Life , the true Exercise of Reason upon more noble Objects , with others of the like nature , should satisfie men that the things which they endured were not evil or grievous . But what doth all this amount unto in comparison of this Priviledge of Believers , of this Provision made for them in all their Disconsolations , by him in whom they do believe . This is a Relief that never entred into the Heart of man to think of or conceive . Nor can it be understood by any but those by whom it is enjoyed . For the World , as our Saviour testifies , neither knoweth this Spirit nor can receive him . And therefore what is spoken of him and this Work of his is looked on as a Fancy or the Shadow of a Dream . And although the Sun of Righteousness be risen in this matter , and shine on all that dwell in the Land of Goshen , yet those that abide still in Egypt make use only of their Lanthorns . But those who are really Partakers of this Priviledge , do know in some measure , what they do enjoy , although they are not able to comprehend it in its Excellency , nor value it in a due manner : For how can the Heart of Man , or our poor , weak Understandings fully conceive this glorious Mystery of sending the Holy Ghost to be our Comforter ; Only they receive it by Faith , and have Experience of it in its Effects . There is in my Judgment an unspeakable Priviledge of those who are Believers antecedent unto their believing as they are Elect ; namely that Christ dyed in their stead alone . But this is like the Wells which Isaac's Servant digged , that the Philistines strove about , as those which belonged unto them , which though fresh usefull Springs in themselves , caused them to be called Esek and Sitna . Mighty strivings there are to break down the Inclosure of this Priviledge , and lay it common unto all the World , that is indeed Waste and useless . For it is contended , that the Lord Christ dyed equally for all and every one of Mankind , for Believers and Unbelievers , for those that are saved and those that are damned . And to this purpose many pretences are pleaded to shew how the most of them for whom Christ dyed , have no real Benefit by his Death , nor is any thing required in them to evidence that they have an Interest therein . But this Priviledge we now treat of , is like the Well Rehoboth , Isaac kept it unto himself , and the Philistines strove not about it . None contend that the Spirit is a Comforter unto any but Believers : Therefore is it by the World despised and reproached , because they have no Interest in it , nor have the least Pretence to strive about it . Did Believers therefore duely consider how they are advanced hereby through the Love and Care of Jesus Christ into an inexpressible Dignity above the residue of Mankind , they would more rejoyce in it than in all that this World can supply them withall . But we must proceed . It appears from what hath been discoursed , that this is not the first saving Work of the Holy Spirit on the Souls of Men. Regeneration and habitual Sanctification do always precede it . He comforteth none but those whom he hath before sanctified . Nor are any other but such capable of his Consolations . There is nothing in them that can discern his acting , or value what he doth of this kind . And this is the true Reason why the whole Work of the Holy Spirit as a Comforter , wherein consists the Accomplishment of the most glorious Promise that ever Christ made to his Church , and the greatest Evidence of his continued Care thereof , is so neglected , yea despised amongst the generality of professed Christians . A great Evidence of the apostatized State of Christianity . They can have no concern in any Work of his but in its proper Order . If men be not first sanctified by him , they can never be comforted by him . And they will themselves prefer in their Troubles any natural or rational Reliefs , before the best and highest of his Consolations . For however they may be proposed unto them , however they may be instructed in the Nature , Wayes and Means of them , yet they belong not unto them , and why should they value that which is not theirs ? The World cannot receive him . He worketh on the World for Conviction , Joh. 16. 8. and on the Elect for Conversion , Joh. 3. 8. But none can receive him as a Comforter , but Believers . Therefore is this whole Work of the Holy Spirit little taken notice of by the most , and despised by many . Yet is it never the less glorious in it self , being fully declared in the Scripture , nor the less usefull to the Church , being testified unto by the Experience of them that truely believe . THAT which remaineth for the full Declaration of this Office and Work of the Holy Ghost , is the Consideration of those Acts of his which belong properly thereunto , and of those Priviledges whereof Believers are made Partakers thereby . And whereas many blessed Mysteries of Evangelical Truth are contained herein , they would require much Time and Diligence in their Explanation . But as to the most of them , according unto the Measure of Light and Experience which I have attained , I have prevented my self the handling of them in this place . For I have spoken already unto most of them in two other Discourses , the one concerning the Perseverance of True Believers , and the other of our Communion with God , and of the Holy Spirit in particular . As therefore I shall be sparing in the Repetition of what is already in them proposed unto publick View , so it is not much that I shall add thereunto . Yet what is necessary unto our present Design , must not be wholly omitted , especially seeing I find that further Light and Evidence may be added unto our former Endeavours in this kind . CHAP. IV. Inhabitation of the Spirit , the first thing promised . THE first thing which the Comforter is promised for unto Believers , is , that he should dwell in them , which is their great Fundamental Priviledge , and whereon all other do depend . This therefore must in the first place be enquired into . THE Inhabitation of the Spirit in Believers is among those things which we ought , as to the Nature or Being of it , firmly to believe ; but as to the Manner of it cannot fully conceive . Nor can this be the least Impeachment of it's Truth unto any who assent unto the Gospel , wherein we have sundry things proposed as Objects of our Faith , which our Reason cannot comprehend . We shall therefore assert no more in this matter , but what the Scripture directly and expresly goeth before us in . And where we have the express Letter of the Scripture for our Warrant , we are eternally safe , whilst we affix no Sence thereunto that is absolutely repugnant unto Reason , or contrary unto more plain Testimonies in other places . Wherefore to make plain what we intend herein , the ensuing Observations must be premised . FIRST , This Personal Inhabitation of the Holy Spirit in Believers , is distinct and different from his Essential Omnipresence , whereby he is in all things . Omnipresence is Essential ; Inhabitation is Personal . Omnipresence is a necessary Property of his Nature , and so not of him as a distinct Person in the Trinity , but as God essentially , one and the same in Being and Substance with the Father and the Son. To be every where , to fill all things , to be present with them , or indistant from them , always equally existing in the Power of an Infinite Being , is an inseparable Property of the Divine Nature as such . But this Inhabitation is Personal , or what belongs unto him distinctly as the Holy Ghost . Besides it is voluntary , and that which might not have been , whence it is the Subject of a Free Promise of God , and wholly depends on a Free Act of the Will of the Holy Spirit himself . SECONDLY , It is not a Presence by Vertue of a Metonymical Denomination , or an Expression of the Cause for the Effect , that is intended . The meaning of this Promise , The Spirit shall dwell in you , is not , He shall work graciously in you ; for this he can without any especial Presence . Being essentially every where , he can work where and how he pleaseth , without any especial Presence . But it is the Spirit himself that is promised , and his Presence in an especial manner , and an especial manner of that Presence ; he shall be in you , and dwell in you , as we shall see . The only Enquiry in this matter is , whether the Holy Spirit himself be promised unto Believers , or only his Grace , which we shall immediately enquire into . THIRDLY , The dwelling of the Person of the Holy Spirit in the Persons of Believers , of what Nature soever it be , doth not effect a Personal Union between them . That which we call a Personal Union , is the Union of Divers Natures in the same Person , and there can be but one Person by Vertue of this Union . Such is the Hypostatical Union in the Person of the Son of God. It was our Nature he assumed , and not the Person of any . And it was impossible he should so assume any more but in one Individual Instance : For if he could have assumed another Individual Being of our Nature , then it must differ personally from that which he did assume . For there is nothing that differs one Man from another , but a distinct Personal Subsistence of each . And it implies the highest Contradiction , that the Son of God could be Hypostatically united unto more than one : For if they are more than one , they must be more Persons than one : And many Persons cannot be Hypostatically united , for that is to be one Person and no more . There may be a manifold Union , Mystical and Moral , or divers , of many Persons , but a Personal Union there cannot be of any thing but of distinct Natures . And as the Son of God could not assume many Persons , so supposing that Humane Nature which he did unite to himself to have been a Person , that is , to have had a distinct Subsistence of it's own Antecedent unto it's Union , and there could have been no Personal Union between it and the Son of God. For the Son of God was a distinct Person ; and if the Humane Nature had been so too , there would have been two Persons still , and so no Personal Union . Nor can it be said , that although the Humane Nature of Christ was a Person in it self , yet it ceased so to be upon its Union with the Divine ; and so two Persons were conjoyned and compounded into one . For if ever Humane Nature have in any Instance a personal Subsistence of it's own , it cannot be separated from it without the Destruction and Annihilation of the Individual . For to suppose otherwise , is to make it to continue what it was , and not what it was ; for it is what it is , distinct from all other Individuals by Vertue of it's Personality . Wherefore , upon this Inhabitation of the Spirit , wherein soever it doth consist , there is no Personal Union ensuing between him and Believers , nor is it possible that any such thing should be . For he and they are distinct Persons , and must eternally abide so whilst their Natures are distinct . It is only the Assumption of our Nature into Union with the Son of God , antecedent unto any individual Personal Subsistence of it's own , that can constitute such an Union . FOURTHLY , The Union and Relation that ensues on this Inhabitation of the Spirit , is not immediate between him and Believers , but between them and Jesus Christ. For he is sent to dwell in them by Christ , in his Name , as his Spirit , to supply his Room in Love and Grace towards them , making use of his things in all his Effects and Operations unto his Glory . Hence , I say , is the Union of Believers with Christ by the Spirit , and not with the Spirit himself . For this Holy Spirit dwelling in the Humane Nature of Christ , manifesting and acting himself in all Fulness therein , as hath been declared , being sent by him to dwell in like manner , and act in a limited Measure in all Believers , there is a mystical Union thence arising between them , whereof the Spirit is the Bond and Vital Principle . ON these Considerations , I say , it is the Person of the Holy Ghost that is promised unto Believers , and not only the Effects of his Grace and Power , and his Person it is that always dwelleth in them . And as this on the one hand is an Argument of his Infinite Condescention in complying with this Part of his Office and Work , to be sent by the Father and Son to dwell in Believers , so it is an evident Demonstration of his Eternal Deity , that the one and self-same Person should at the same time inhabit so many Thousands of distinct Persons as are , or were at any time , of Believers in the World ; which is Fondness to imagine concerning any one that is not absolutely infinite . And therefore that which some oppose as unmeet for him , and beneath his Glory , namely , this his Inhabitation in the Saints of God , is a most illustrious and incontroulable Demonstration of his Eternal Glory . For none but he who is absolutely immense in his Nature and Omnipresence , can be so present with , and indistant from all Believers in the World ; and none but he whose Person by Vertue of his Nature is infinite , can personally , equally inhabit in them all . An Infinite Nature and Person is required hereunto . And in the Consideration of the Incomprehensibility thereof are we to acquiesce as to the Manner of his Inhabitation , which we cannot conceive . 1. THERE are very many Promises in the Old Testament , that God would thus give the Holy Spirit in and by Vertue of the New Covenant ; as Ezek. 36. 27. Isa. 59. 21. Prov. 1. 23. And in every place God calls this promised Spirit , and as promised , His Spirit , my Spirit ; which precisely denotes the Person of the Spirit himself . It is generally apprehended , I confess , that in these Promises the Holy Spirit is intended only as unto his gracious Effects and Operations , but not as to any Personal Inhabitation . And I should not much contend upon these Promises only , although in some of them his Person as promised be expresly distinguished from all his gracious Effects : But the Exposition which is given of them in their Accomplishment under the New Testament , will not allow us so to judge of them . For , 2. WE are directed to pray for the Holy Spirit , and assured that God will give him unto them that ask him of him in a due manner , Heb. 11. 13. If these Words must be expounded metonymically and not properly , it must be because either , ( 1 ) They agree not in the Letter with other Testimonies of Scripture . Or , ( 2 ) Contain some Sence absurd and unreasonable . Or , ( 3 ) That which is contrary unto the Experience of them that believe . The first cannot be said , for other Testimonies innumerable concur with it . Nor the Second , as we shall shew . And for the Third , it is that whose contrary we prove . What is it that Believers intend in that Request ? I suppose , I may say , that there is no one Petition wherein they are more intense and earnest , nor which they more frequently insist upon . As David prayed , that God would not take his Holy Spirit from him , Psal. 51. So do they , that God would bestow him on them . For this they do , and ought to do , even after they have received him . His Continuance with them , his evidencing and manifestation of himself in and to them , are the design of their continued Supplications for him . Is it meerly external Operations of the Spirit in Grace that they desire herein ? Do they not always pray for his ineffable Presence and Inhabitation ? Will any Thoughts of Grace or Mercy relieve or satisfie them , if once they apprehend that the Holy Spirit is not in them , or doth not dwell with them ? Although they are not able to form any Conceptions in their Minds of the manner of his Presence and Residence in them , yet is it that which they pray for , and without the Apprehension whereof by Faith , they can have neither Peace nor Consolation . The Promise hereof being confined unto Believers , those that are truly and really so , as we shewed before , it is their Experience whereby its Accomplishment is to be judged ; and not the Presumption of such , by whom both the Spirit himself , and his whole Work is despised . 3. AND this Inhabitation is that which principally our Lord Jesus Christ directeth his Disciples to expect in the Promise of him . He dwelleth with you , and shall be in you , John 14. 17. He doth so who is the Comforter , the Spirit of Truth : Or as it is emphatically expressed , Chap. 16. 13. He the Spirit of Truth . He is promised unto , and he inhabits them that do believe . So it is expresly affirmed towards all that are Partakers of this Promise . Rom. 8. 9. Ye are not in the Flesh , but in the Spirit , if so be the Spirit of God dwells in you . Ver. 11. The Spirit of him that raised up Jesus from the Dead dwelleth in you . The Holy Spirit dwelleth in us , 1 Tim. 3. 14. He that is in us , is greater than he that is in the World , 1 John 4. 4. And many other express Testimonies there are unto the same purpose . And whereas the Subject of these Promises and Propositions is the Holy Ghost himself , the Person of the Holy Ghost , and that so expressed as not to leave any Pretence for any thing else , and not his Person to be intended : And whereas nothing is ascribed unto him that is unreasonable , inconvenient unto him in the Discharge of his Office , or inconsistent with any of his Divine Perfections , but rather what is every way suitable unto his Work , and evidently demonstrative of his Divine Nature and Subsistence : It is both irrational and unsuitable unto the Oeconomy of Divine Grace to wrest these Expressions unto a lower , meaner , figurative Signification : And I am perswaded that it is contrary to the Faith of the Catholick Church of True Believers so to do . For however some of them may not have exercised their Minds about the manner of the Abode of the Holy Spirit with the Church , and some of them when they hear of his Personal Indwelling , wherein they have not been duly instructed , do fear it may be , that indeed that cannot be , which they cannot comprehend , and that some Evil Consequence may ensue upon the Admittance of it , although they cannot say what they are : Yet it is with them all even an Article of Faith , that the Holy Ghost dwelleth in the Church , that is , them that truly believe ; and herein have they an Apprehension of such a Personal Presence of his as they cannot conceive . This therefore being so expresly , so frequently affirmed in the Scripture , and the Comfort of the Church which depends thereon being singular and eminent , it is unto me an important Article of Evangelical Truth . 3. ALTHOUGH all the principal Actings of the Holy Spirit in us , and towards us as a Comforter , do depend on this Head , or flow from this Spring of his Inhabitation , yet in the Confirmation of it's Truth , I shall here name one or two , by which it self is evidenced , and it's Benefits unto the Church declared . ( 1 ) THIS is the Spring of his gracious Operations in us . So our Saviour himself declares it . The Water that I shall give unto him , shall be in him a Well of Water springing up into everlasting Life , John 4. 14. The Water here promised is the Holy Spirit , called the Gift of God , Ver. 10. This is evident from that parallel place , John 7. 38 , 39. where this Living Water is plainly declared to be the Holy Ghost . And this Water which is given unto any , is to be in him , and there to abide , which is but a Metaphorical Expression of the Inhabitation of the Spirit . For it is to be in him as a Well , as a Living Fountain , which cannot be spoke of any gracious Habit whatever . No Quality in our Minds can be a Spring of Living Water . Besides , all gracious Habits are Effects of the Operation of the Holy Spirit , and therefore they are not the Well it self , but belong unto the springing of it up in Living Waters . So is the Spirit in his Indwelling distinguished from all his Evangelical Operations of Grace , as the Well is distinct from the Streams that flow from it . And as it is natural and easie for a Spring of Living Waters to bubble up , and put forth refreshing Streams ; so it belongs unto the Consolation of Believers , to know how easie it is unto the Holy Spirit , how ready he is on the account of his gracious Inhabitation , to carry on and perfect the Work of Grace , Holiness and Sanctification in them . And what Instruction they may take for their own Deportment towards him , may be afterwards spoken unto . So in many other places is his Presence with us ( which we have proved to be by the way of gracious Inhabitation ) proposed as the Cause and Spring of all his gracious Operations , and so distinct from them . So the Holy Ghost that is given us , Sheds abroad the Love of God in our Hearts , Rom. 5. 5. The Spirit of God that dwelleth in us , shall quicken our mortal Bodies , Rom. 8. 12. He beareth Witness with our Spirits that we are the Sons of God , Rom. 8. 16. Which places have been elsewhere explained and vindicated . ( 2 ) THIS is the hidden Spring and Cause of that inexpressible Distance and Difference that is between Believers and the rest of the World. Our Apostle tells us , that the Life of Believers is hid with Christ in God , Col. 3. 3. A blessed Life they have whilst they are here , dead to the World , and as dead in the World. A Life that will issue in eternal Glory : But no such thing appears , no Lustre of it is cast abroad into the Eyes of Men : True , saith the Apostle , for it is hid with Christ in God. It is so both in its Causes , Nature , Operations and Means of Preservation . But by this hidden Life it is that they are differenced from the perishing World. And it will not be denyed , as I suppose , that this Difference is real and great : For those who believe , do enjoy the especial Love and Favour of God ; whereas those who do not , are under the Curse , and the Wrath of God abideth on them . They are alive unto God , but these are dead in Trespasses and Sins . And if Men will not believe that there is so inexpressible a difference between them in this World , they will be forced to confess it at the last Day , when the Decretory Sentences of Come ye Blessed , and Go ye Cursed , shall be openly denounced . But for the most part there is no Visible Cause in the Eyes of the World of this inexpressible and eternal Difference between these two sorts of Persons . For besides that for the most part the World doth judge amiss of all that Believers are and do , and do rather , through an inbred Enmity , working by wicked and foolish Surmizes , suppose them to be the worst , rather than absolutely the best of Men : There is not for the most part such a visible , manifest difference in outward Actions and Duties , on which alone a Judgment may be passed in Man's Day , as to be a just Foundation of believing so unspeakable Difference between their Persons as is spoken of . There is a difference in their Works , which indeed ought to be far greater than it is ; and so a greater Testimony given to the Righteousness of God , 1 John 3. 12. There is yet a greater difference in internal , habitual Grace , whereby the Minds of Believers are transformed initially into the Image of God , Tit. 1. 15. But these things will not bear the Weight of this inconceivable Distance . Principally therefore it depends hereon , namely , the Inhabitation of the Spirit in them that believe . The great difference between the two Houses that Solomon built , was , that God dwelt in the one , and he himself in the other . Though any two Houses as unto their outward Fabrick make the same Appearance , yet if the King dwell in the one , and a Robber in the other , the one may be a Pallace , and the other a Den. It is this Inhabitation of the Spirit whereon all the Priviledges of Believers do immediately depend , and all the Advantages which they have above the Men of the World. And the difference which is made hereby , or ensueth hereon , is so inconceivably great , as a sufficient Reason may thence be given of all the excellent things which are spoken of them who are Partakers of it . CHAP. V. Particular Actings of the Holy Spirit as a Comforter . How he is an Unction . THE especial Actings of the Holy Spirit towards Believers as their Comforter , with the Priviledges and Advantages which by them they are made Partakers of , have been severally spoken unto by many ; and I have also in other Discourses had occasion to treat concerning some of them . I shall therefore be the more brief in the present Discourses of them , and waving things commonly known and received , shall endeavour to state right Conceptions of them , and to add further Light unto what hath been already received . THE first of this sort which we shall mention , because , as I think , the first in Order of Nature , is the Unction , or Anointing which Believers have by him . So are they said to be anointed , 2 Cor. 1. 21. and 1 John 2. 20. Ye have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Unction , an Unguent from the Holy One , Ver. 27. The Anointing which you have received abideth in you . And the same Anointing teacheth you of all things . What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is which we do receive , and wherein this Anointing doth consist , we must in the first place enquire . For a distinct Comprehension and Knowledge of that which is so great a Priviledge , and of so much use unto us , is our Duty and Advantage . It is so the more , because by the most these things are neglected . That is an empty Sound unto them , which hath in its self the Fulness of the Blessing of the Gospel of Christ. Some things there are which pretend unto this Unction , or which some would have it to consist in , that we must remove out of our way to render the Truth more evident . SOME think that by this Unction , the Doctrine of the Gospel , or the Truth it self is intended . This Episcopius pleads for in his Exposition of the place . That Doctrine of the Gospel which they had received , was that which would preserve them from the Seducers , which in that place of the Apostle , 1 John 2. 20. Believers are warned to beware of . But neither the Context nor the Text will admit of this Interpretation . For , ( 1 ) The thing it self in Question , was , the Doctrine of the Gospel . This the Seducers pretended to be on their side , which the Apostle denies . Now although the Doctrine it self was that whereby this Difference was to be determined ; yet is not the Doctrine it self , but the Advantage they had for the right Understanding of it , that which is proposed for their Relief and Comfort . ( 2 ) This Unction is said to abide in them who have received it , whereas we are said to abide in the Doctrine or the Truth , and not that in us properly . ( 3 ) This Unction is said to teach us all things ; but the Doctrine of the Truth is that which we are taught , and there must be a difference between that which teacheth , and that which is taught thereby . ( 4 ) Whereas in all other places of the Scripture , either the Holy Ghost himself , or some especial Operation of his , is hereby intended , there is no Reason nor Pretence of any to be taken from the Words or Context , why another Signification should be here imposed on that Expression . ( 5 ) For the Reason which he adds , that there is no mention in any other place of Scripture of any peculiar , internal Act or Work towards any Persons , in their teaching or reception of the Truth , it is so extremely remote from the Truth , and is so directly opposite unto express Testimonies almost innumerable , that I wonder how any Man could be so forgetful as to affirm it . Let the Reader satisfie himself in what hath been discoursed on the Head of Spiritual Illumination . SECONDLY , The Testimony given by the Holy Ghost unto the Truth of the Gospel imparted unto them , is the Exposition of this Unction in the Paraphrase of another . This Testimony was by his miraculous Operations , at his first Effusion on the Apostles . But neither can this be the Mind of the Holy Ghost herein : For this Unction which Believers had , is the same with their being anointed of God , 2 Cor. 1. 21. And that was a Priviledge whereof they were all personally made Partakers . So also is that which is here mentioned , namely , that which was in them , which abode with them , and taught them . Neither is this a tolerable Exposition of these Words , You have an Unction from the Holy One , abiding in you , teaching of you ; that is , you have heard of the miraculous Operations of the Holy Ghost in the Confirmation of the Gospel , giving Testimony unto the Truth . THIRDLY , It is to no purpose to examine the Pretences of some of the Romanists , that respect is had herein to the Chrysme or Unguent that they use in Baptism , Confirmation , and in their sictitious Sacraments of Order and Extreme Unction . For besides that all their Unctions are Inventions of their own , no Institution of Christ , nor of any Efficacy unto the Ends for which this Unction is granted unto Believers , the more sober of their Expositors take no notice of them on this occasion . Those who would know what respect they have thereunto , may find it in the Commentaries of A-Lapide on this place . THESE Apprehensions being removed , as no way suiting the Mind of the Holy Ghost , nor expressing the Priviledge intended , nor the Advantage which we have thereby , we shall follow the Conduct of the Scripture in the Investigation of the true Nature of it . And to this end we may observe , 1. THAT all Persons and Things that were Dedicated or Consecrated unto God under the Old Testament , were anointed with Material Oyl : So were the Kings of the People of God , so were Priests and Prophets : In like manner the Sanctuary , the Altar , and all the Holy Utensils of Divine Worship were Anointed . And it is confessed that among all the rest of Mosaical Institutions , those also concerning Unction were Typical and Figurative of what was to come . 2. THAT all these Types had their first , proper and full Signification and Accomplishment in the Person of Jesus Christ. And because every Person and thing that was made holy to God , was so anointed , he who was to be the most Holy , the only Spring and Cause of Holiness in and unto others , had his Name and Denomination from thence . Both Messiah in the Old Testament , and Christ in the New , are as much as the Anointed One. For he was not only in his Person typified in the anointed Kings , Priests and Prophets , but also in his Mediation by the Tabernacle , Sanctuary , Altar and Temple . Hence his Unction is expressed in those Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dan. 9. 24. To anoint the Holy of Holies , who was prefigured by all the holy anointed Ones before . This became his Name as he was the Hope of the Church under the Old Testament , The Messiah ; and the immediate Object of the Faith of the Saints under the New , The Christ. Here therefore in the first place , we must enquire into the Nature of this Unction ; that of Believers being an Emanation from thence , and to be interpreted by Analogy thereunto . For ( as it is usually expressed by way of Allusion ) it is as they Oyl , which being poured on the Head of Aaron , went down to the Skirts of his Garments . 3. THAT the Lord Christ was anointed and how , is declared , Isa. 61. 1. The Spirit of the Lord God is upon me , because the Lord hath anointed me . His Unction consisted principally in the Communication of the Spirit unto him . For he proves that the Spirit of the Lord was upon him , because he was anointed . And this gives us a general Rule , that the anointing with material Oyl under the Old Testament , did presigure and represent the Effusion of the Spirit under the New , which now answers all the Ends of those Typical Institutions . Hence the Gospel in opposition unto them all in the Letter , outwardly , visibly , and materially is called the Ministration of the Spirit , 2 Cor. 3. 6 , 8. So is the Unction of Christ expressed , Isa. 11. 2. The Spirit of the Lord shall rest upon him , the Spirit of Wisdom and Understanding , the Spirit of Counsel and Might , the Spirit of Knowledge and of the Fear of the Lord. 4. WHEREAS the Unction of Christ did consist in the full Communication of the Spirit unto him not by Measure in all his Graces and Gifts , needful unto his Humane Nature or his Work , though it be essentially one entire Work , yet was it carried on by several Degrees and Distinctions of Time. For , ( 1 ) He was anointed by the Spirit in his Incarnation in the Womb , Luke 1. 35. the Nature of which Work we have at large before explained . ( 2 ) He was so at his Baptism , and Entrance into his Publick Ministry , when he was anointed to Preach the Gospel , as Isa. 61. 1. And the Holy Ghost descended on him in the shape of a Dove , Matth. 3. 17. The first part of his Unction more peculiarly respected a Fulness of the Grace , the latter of the Gifts of the Spirit . ( 3 ) He was peculiarly anointed unto his Death and Sacrifice , in that Divine Act of his , whereby he sanctify'd himself thereunto , John 17. 19. which hath also been before declared . ( 4. ) He was at his Ascension when he received of the Father the Promise of the Spirit , pouring him forth on his Disciples ; Acts 2. 23. And in this latter instance he was anointed with the Oyl of Gladness , which includes his glorious Exaltation also . For this was absolutely peculiar unto him , whence he is said to be so anointed above his Fellows . For although in some other parts of this anointing , he hath them who partake of them by and from him in their Measure , yet in this of receiving the Spirit with a Power of Communicating him unto others , herein he is singular , nor was ever any other Person sharer with him therein in the least degree . See the Exposition on Heb. 1. 8 , 9. Now although there be an inconceivable difference and distance between the Unction of Christ and that of Believers , yet is his the only Rule of the Interpretation of theirs , as to the kind thereof . And , 5. BELIEVERS have their Unction immediately from Christ. So is it in the Text ; You have an Unction from the Holy One. So is He called , Acts 3. 14. Rev. 3. 7. These things saith He that is Holy. He Himself was anointed as the most Holy , Dan. 9. 24. And it is his Spirit which Believers do receive , Eph. 3. 16. Phil. 1. 19. It is said , That he who anointeth us is God , 2 Cor. 1. 21. And I do take God there Personally for the Father , as the same Name is in the verse foregoing . For all the Promises of God in him , that is , in Christ , are yea , and in Him Amen . Wherefore the Father is the Original , Supream Cause of our Anointing , but the Lord Christ , the Holy One is the immediate Efficient Cause thereof . This Himself expresseth when he affirms that he will send the Spirit from the Father . The Supream Donation is from the Father ; the immediate Collation from the Son. 6. IT is therefore manifest , that the anointing of Believers consisteth in the Communication of the Holy Spirit unto them from and by Jesus Christ. It is not the Spirit that doth anoint us , but he is the Unction wherewith we are anointed by the Holy One. This the Analogy unto the Unction of Christ makes undeniable ; for as he was anointed , so are they in the same kind of Unction , though in a degree inferior unto him . For they have nothing but a Measure and Portion from his Fulness as he pleaseth , Eph. 4. 7. Our Unction therefore is the Communication of the Holy Spirit , and nothing else . He is that Unction which is given unto us , and abideth with us . But this Communication of the Spirit is general and respects all his Operations . It doth not yet appear wherein the especial Nature of it doth consist , and whence this Communication of him is thus expressed , by an Unction . And this can be no otherwise learned but from the Effects ascribed unto him as he is an Unction , and the Relation with the Resemblance that is therein , unto the Unction of Christ. It is therefore some particular Grace and Priviledge which is intended in this Unction , 2 Cor. 1. 21. It is mentioned only neutrally , without the Ascription of any Effects unto it , so that therein we cannot learn its especial Nature . But there are two Effects elsewhere ascribed unto it , The first is Teaching with a saving , permanent knowledge of the Truth thereby produced in our Minds . This is fully expressed , 1 John 2. 20 , 27. You have an Unction from the Holy One , aend you know all things ; that is , all those things of the Fundamental , Essential Truths of the Gospel , all you need to know that you may obey God truely , and be saved infallibly . This you have by this Unction . For this anointing which you have received abideth in you , and teacheth you all things . And we may observe , that it is spoken of in an especial manner with respect unto our Permanency and Establishment in the Truth , against prevalent Seducers and Seductions ; so it is joined with establishing in that other Place , 2 Cor. 1. 21. WHEREFORE , in the first Place this anointing with the Holy Ghost , is the Communication of him unto us with respect unto that gracious Work of his in the Spiritual , saving Illumination of our Minds , teaching us to know the Truth , and to adhere firmly unto it in Love and Obedience . This is that which is peculiarly ascribed unto it ; and we have no way to know the Nature of it , but by its Effects . THE Anointing then of Believers with the Spirit consists in the Collation of him upon them , to this End ; that he may graciously instruct them in the Truths of the Gospel , by the saving Illumination of their Minds , causing their Souls firmly to cleave unto them with Joy and Delight , and transforming them in the whole inward Man into the Image and Likeness of it . Hence it is called the anointing of our Eyes with Eye-salve that we may see , Rev. 3. 18. So doth it answer that Unction of the Lord Christ with the Spirit , which made him quick of Understanding in the fear of the Lord , Isa. 11. 3. Let these things therefore be fixed in the first place ; namely that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Unction which Believers receive from the Holy One , is the Spirit himself ; and that his first peculiar , especial Effect as an Unction , is his teaching of us the Truths and Mysteries of the Gospel by saving Illumination in the manner before described . HEREUNTO also is referred what is said of Believers being made Kings and Priests . Rev. 1. 5. For there is an Allusion therein unto the Anointing of those sorts of Persons under the Old Testament . Whatever was Typical therein was fully accomplished in the Unction of Christ unto his Office , wherein he was the Soveraign King , Priest and Prophet of the Church . Wherefore by a Participation in his Unction , they are said to be made Kings and Priests ; or a Royal Priesthood , as it is , 1 Pet. 2. 9. and this participation of his Unction consists in the Communication of the same Spirit unto them wherewith he was anointed . Whereas therefore these Titles denote the Dignity of Believers in their especial Relation unto God , by this Unction they are peculiarly dedicated and consecrated unto him . IT is manifest therefore , first , that this Unction we receive from the Holy One , is the Holy Spirit , which he hath promised unto all that believe in him ; and then that we have these two things by Vertue thereof , ( 1. ) Spiritual Instruction by Saving Illumination in the Mind of God , and the Mysteries of the Gospel ; ( 2. ) An especial Dedication unto God , in the way of a Spiritual Priviledge . WHAT remains , is to enquire , ( 1. ) What Benefit or Advantage we have by this Unction : ( 2. ) How this belongs unto our Consolation , seeing the Holy Spirit is thus bestowed on us , as he is promised to be the Comforter of the Church . AS unto the first Head , it is hereon that our stability in Believing doth depend . For it is pleaded unto this purpose in a peculiar manner by the Apostle , 1 John 2. 20 , 27. It was the Unction from the Holy One , which then kept Believers from being carried from the Faith by the Craft of Seducers . Hereby he makes Men according unto their measure of quick Understanding in the fear of the Lord. Nor will any thing else give Assurance in this Case . Temptations may come as a Storm or Tempest , which will quickly drive Men from their greatest fleshly Confidences . Hence oftentimes those who are forwardest to say , Though all Men should forsake the Truth , yet would not they so do ; are the forwardest upon Trials so to do . Neither will Mens Skill , Cunning or Disputing Abilities secure them from being at one time or other inveigled with fair Pretences , or intangled with the cunning sleights of them who lye in wait to deceive . Nor will the best defences of Flesh and Blood , stand firmly and unshaken against powerful Allurements on the one hand , and fierce Persecutions on the other , the present Artillery of the Patrons and Promoters of Apostacy . None of these things doth the Apostle prescribe or recommend unto Believers , as an effectual means of their Preservation , when a Trial of their stability in the Truth shall befall them . But this Unction he assures them will not fail , neither shall they fail because of it . AND to this End we may consider , ( 1. ) The Nature of the Teaching which we have by this Anointing ; The Anointing teacheth you . It is not meerly an External , Doctrinal Instruction , but an Internal , Effectual Operation of the Holy Ghost Herein doth God give unto us the Spirit of Wisdom and Revelation in the knowledge of him , that the Eyes of our Understanding being enlightned , we may know what is the hope of his Calling ; Eph. 1. 17 , 18. He maketh use indeed of the Outward Means of Instruction by the Word , and teacheth nothing but what is revealed therein . But he gives us an Understanding that we may know him that is true , and openeth our Eyes that we may clearly and spiritually see the wondrous things that are in his Law. And there are no Teachings like unto his . None so abiding , none so effectual . When Spiritual things through this anointing are discovered in a Spiritual manner , then do they take up an immoveable Possession in the Minds of Men. As God will destroy every oppressing yoke because of the anointing of Christ , Isa. 10. 27. so will he break every Snare of Seduction by the anointing of Christians . So it is promised that under the Gospel , Wisdom and Knowledge shall be the stability of the Times , Isa. 33. 6. Nothing will give stability in all Seasons , but the Wisdom and Knowledge which are the Effects of this Teaching , when God gives us the Spirit of Wisdom and Revelation in the knowledge of him . ( 2. ) WHAT it is that it teacheth ; and that is all things ; The same anointing teacheth you all things . So was the Promise that he should teach us all things , and bring all things to our Remembrance that Christ hath said unto us , John 14. 26. and guide us into all Truth ; Chap. 16. 13. It is not all things absolutely that is intended , for they are restrained unto those of one certain kind , even the things which Christ had spoken , that is , such as belonged unto the Kingdom of God. Neither are they all of them absolutely intended , especially as to the Degrees of the Knowledge of them . For in this Life we know but in part , and see all things darkly as in a Glass . But it is all things and all Truth with respect unto the End of this Promise and Teaching . In the Promise the whole Life of Faith with Joy and Consolation thereon , is the End designed . All things necessary thereunto , this Unction teacheth us . And in the other place of the Apostle , it respects the great Fundamental Truths of the Gospel which the Seducers opposed , from whose Seduction this Unction doth secure Believers . Wherefore it teacheth all that are made partakers of it , all that Truth , all those things , all that Christ hath spoken that are necessary unto these Ends that they may live unto God in the Consolation of Faith , and be delivered from all Attempts to draw them into Error . THE Degrees of this Knowledge which are exceeding various , both with respect unto the clearness and evidence of Conception , and the extent of the things known , depend on the various Measures whereby the Spirit acteth according unto his own Will , and the different use of the external Means of Knowledge which we do enjoy . But what is necessary unto the Ends mentioned , none shall come short of who enjoy this anointing . And where its Teachings are complyed withall in a way of Duty , where we obstruct them not by Prejudices and Sloth , where we give up our selves unto their directive Efficacy in a diligent , impartial Attendance unto the Word whereby alone we are to be taught , we shall not fail of that knowledge in the whole Counsel of God , and all the Parts of it , which he will accept and bless . And this gives stability unto Believers , when Trials and Temptations about the Truth do befall them ; and the want hereof in the uncured Darkness of their Minds , and Ignorance of the Doctrine of the Gospel , is that which betrays Multitudes into a defection from it in Seasons of Temptation and Persecution . ( 3. ) It so teacheth as to give withall an Approbation of and Love unto the things that are taught . These are the next Principle and Cause of Practice , or the doing of the things that we know , which is the only Cement of all the Means of our security rendring them firm and stable . The Mind may discern Spiritual Truths , but if the Will and Affections be not wrought over to love them and delight in them , we shall never conform our selves unto them in the diligent exercise and practice of what they do require . And what we may do on the solitary Efficacy of Light and Conviction without the adherence of Love and Delight , will neither be acceptable unto God , nor shall we be permanent and stable therein . All other means in the World without the Love and Practice of the Truth , will be insufficient unto our Preservation in the Saving Profession of it . And this is the Characteristical Note of the Teachings by this Unction . It gives and communicates with it , the Love of that Truth wherein we are instructed , and delight in Obedience unto what it doth require . Where these are not , however raised our Minds may be , or our Understandings enlarged in the apprehension of Objective Truths , whatever sublime Notions or subtle Conceptions about them we may have , though we could master and manage all the Speculations and Niceties of the Schools in their most pretended accuracy of Expression , yet as to the Power and Benefit of Religion , we should be but as sounding Brass and tinckling Symbals . But when this Holy Spirit doth in and by his Teaching breathe into our Hearts an Holy , Divine Love unto , and Complacency in the things we are taught , when he enables us to taste how gracious the Lord is in them , rendring them sweeter unto us than the Honey or the Honey-comb , when he makes them our Delight and Joy , exciting and quickning the practical Principles of our Minds unto a compliance with them in holy Obedience , then have we that Unction from the Holy One which will both sanctifie and secure our Souls unto the End. And hereby may we know , whether we have our selves received of this anointing . Some would fain put it off unto what was peculiar unto the Times of the Apostles , and would suppose another kind of Believers in those days , than any are now in the World , or need to be ; though what our Saviour prayed for them , even for the Apostles themselves as to the Spirit of Grace and Consolation , he prayed also for all them who should believe on him through their Word unto the End of the World. But take away the Promise of the Spirit , and the Priviledges thereon depending , from Christians , and in truth they cease so to be . Some neglect it , as if it were an empty Expression , and either wholly insignificant , or at best intended somewhat wherein they need not much concern themselves ; and whatever it be , they doubt not but to secure the pretended Ends of it in their Preservation from Seduction by their own Skill and Resolutions . On such Pretences are all the Mysteries of the Gospel by many despised , and a Religion is formed wherein the Spirit of Christ hath no Concernment . But these things are otherwise stated in the Minds of the true Disciples of Christ. They know and own of how great Importance it is to have a share in this Unction ; how much their Conformity unto Christ , their Participation of him , and the Evidence of their Union with him ; how much their Stability in Profession , their Joy in believing , their Love and Delight in Obedience , with their Dignity in the sight of God and all his Holy Angels , do depend thereon . Neither do we look upon it as a thing obscure or unintelligible , that which no Man can know whether he hath or no. For if it were so , a thing so thin , aerial and imperceptible , as that no Spiritual Sense or Experience could be had of it , the Apostle would not have referred all sorts and degrees of Believers , Fathers , Young Men , and little Children unto it for their Relief and Encouragement in the times of Danger . Wherefore it evidenceth it self in the way and manner of its Acting , Operation and Teaching before declared . And as by those Instances they satisfie themselves as unto what Experience they have of it ; so it is their Duty to pray continually for it's Encrease , and further Manifestation of it's Power in them : Yea , it is their Duty to labour that their Prayers for it may be both fervent and effectual . For the more express and eminent the Teachings of this Anointing in them are , the more fresh and plentiful is their Unction , the more will their Holiness and Consolation abound . AND whereas this is that by which , as it immediately proceeds from the Holy Spirit , they have their peculiar Dedication unto God , being made Kings and Priests unto him , they are highly concerned to secure their Interest therein . For it may be they are so far from being exalted , promoted and dignified in the World by their Profession , as that they are made thereby the Scorn of Men , and the Out-casts of the People . Those indeed whose Kingdom and Priesthood , their Dignity and Honour in Christianity , their Approximation unto God and Christ in a peculiar manner , consist in Secular Titles , Honour , Power and Grandure , as it is in the Papacy , may content themselves with their Chrysme , or greasie Unction of their outward , Ceremonious Consecration , without much Enquiry after , or Concern in this Spiritual Anointing . But those who get little or nothing in this World , that is , of the World , by their Profession , but Labour , Pain , Travail of Soul and Body , with Scorns , Reproaches and Persecutions , had need look after that which gives them a Dignity and Honour in the sight of God , and which brings in Satisfaction and Peace unto their own Souls : And this is done by that Anointing alone whereby they are made Kings and Priests unto God , having Honour before him , and a free , sacred Access unto him . I shall only add , that whereas we ascribe this Anointing in a pecnliar manner unto the Holy Ghost as the Comforter of the Church , we may easily discern wherein the Consolation which we receive by it , doth consist . For who can express that Satisfaction , Refreshment and Joy which the Mind is possessed with , in those Spiritual , effectual Teachings which give it a clear Apprehension of Saving Truth in its own Nature and Beauty , and enlarge the Heart with Love unto it , and Delight in it . It is true , that the greatest part of Believers are oft-times either at such a Loss as unto a clear Apprehension of their own Spiritual State , or so unskilled in making a right Judgment of the Causes and Means of Divine Consolations , or so confused in their own Experiences , or so negligent in their Enquiries into these things ; or are so disordered by Temptations , as that they receive not a refreshing Sence of those Comforts and Joys which are really inseparable from this anointing . But still it is in it self that Spring from whence their secret Refreshments and Supportments do arise . And there is none of them but upon Guidance and Instruction are able to conceive , how their chiefest Joys and Comforts , even those whereby they are supported in and against all their Troubles , are resolved into that Spiritual Understanding which they have into the Mysteries of the Will , Love and Grace of God in Christ , with that ineffable Complacency and Satisfaction which they find in them , whereby their Wills are engaged into an unconquerable Constancy in their Choice . And there is no small Consolation in a due Apprehension of that Spiritual Dignity which ensues hereon . For when they meet with the greatest Troubles , and the most contemptuous Scorns in this World , a due Apprehension of their Acceptance with God , as being made Kings and Priests unto him , yield them a Refreshment which the World knows nothing of , and which themselves are not able to express . CHAP. VI. The Spirit a Seal , and How. SECONDLY , Another Effect of the Holy Spirit as the Comforter of the Church , is that by him Believers are sealed , 2 Cor. 1. 21 , 22. He who anointed us is God , who hath also sealed us . And how this is done , the same Apostle declares , Eph. 1. 13. In whom also after ye believed ye were sealed with that Holy Spirit of Promise . And Chap. 4. 30. And grieve not the Holy Spirit of God whereby ye are sealed to the Day of Redemption . In the first place , it is expresly said , that we are sealed with the Spirit , whereby the Spirit himself is expressed as this Seal , and not any of his especial Operations ; as he is also directly said himself to be the Pledge of our Inheritance . In the latter , the Words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in whom , in and by the receiving of whom , ye are sealed . Wherefore no especial Act of the Spirit , but only an especial Effect of his Communication unto us , seems to be intended hereby . THE common Exposition of this Sealing is taken from the Nature and Use of Sealing among Men. The Summ whereof is this , Sealing may be considered as a Natural or Moral Action , that is , either with respect unto the Act of it as an Act , or with respect unto its Use and End. In the first way it is the Communication of the Character or Image that is on the Seal unto the thing that is Sealed , or that the Impression of the Seal is set unto . In answer hereunto , the Sealing of the Spirit should consist in the Communication of his own Spiritual Nature and Likeness unto the Souls of Believers : So this Sealing should materially be the same with our Sanctification . The End and Use of Sealing among Men is two-fold . ( 1 ) To give Security unto the Performance of Deeds , Grants , Promises , Testaments and Wills , or the like engaging Signification of our Minds . And in answer hereunto , we may be said to be Sealed when the Promises of God are confirmed and established unto our Souls , and we are secured of them by the Holy Ghost . But the Truth is , this were to Seal the Promises of God , and not Believers . But it is Persons and not Promises that are said to be Sealed . ( 2 ) It is for the safe-keeping or Preservation of that which a Seal is set upon . So things precious and highly valuable , are sealed up , that they may be kept safe and inviolable . So on the other hand , when Job expressed his Apprehension that God would keep an everlasting Remembrance of his Sin , that it should not be lost or out of the way , he saith , his Transgression was sealed up in a Bag , Chap. 14. 17. And so it is that Power which the Holy Ghost puts forth in the Preservation of Believers , which is intended . And in this respect they are said to be Sealed unto the Day of Redemption . THESE things have been spoken unto and enlarged on by many , so that there is no need again to insist upon them . And what is commonly delivered unto this purpose , is good and useful in the Substance of it , and I have on several occasions long since my self made use of them . But upon renewed Thoughts and Consideration I cannot fully acquiesce in them . For , ( 1 ) I am not satisfied that there is such an Allusion herein unto the use of Sealing among Men , as is pretended . And if there be , it will fall out as we see it hath done , that there being so many Considerations of Seals and Sealing , it will be hard to determine on any one Particular which is principally intended . And if you take in more , as the manner of the most is to take in all they can think of , it will be unavoidable that Acts and Effects of various kinds will be assigned unto the Holy Ghost under the Term of Sealing , and so we shall never come to know what is that one determinate Act and Priviledge which is intended therein . ( 2 ) All things which are usually assigned as those wherein this Sealing doth consist , are Acts or Effects of the Holy Ghost upon us whereby he Seals us ; whereas it is not said that the Holy Spirit Seals us , but that we are Sealed with him : He is God's Seal unto us . ALL our Spiritual Priviledges , as they are immediately communicated unto us by Christ , so they consist wholly in a Participation of that Head , Spring and Fulness of them which is in him . And as they proceed from our Union with him , so their principal End is Conformity unto him . And in him in whom all things are conspicuous , we may learn the Nature of those things , which in lesser measure , and much Darkness in our selves , we are made Partakers of . So do we learn our Unction in his . So must we enquire into the Nature of our being Sealed by the Spirit in his Sealing also . For as it is said , that he who hath sealed us is God , 2 Cor. 1. 21 , 22. so of him it is said emphatically , For him hath God the Father Sealed , Joh. 6. 27. And if we can learn aright how God the Father sealed Christ , we shall learn how we are sealed in a Participation of the same Priviledge . I confess there are variety of Apprehensions concerning the Act of God whereby Christ was sealed , or what it is that is intended thereby . Maldonate on the Place reckons up Ten several Expositions of the Words among the Fathers , and yet embraceth no one of them . It is not suited unto my Design to examine or refute the Expositions of others , whereof a large and plain Field doth here open it self unto us . I shall only give an Account of what I conceive to be the Mind of the Holy Ghost in that Expression . And we may observe , FIRST , That this is not spoken of Christ with respect unto his Divine Nature . He is indeed said to be the Character of the Person of the Father in his Divine Person as the Son , because there are in him , communicated unto him from the Father , all the Essential Properties of the Divine Nature ; as the thing Sealed receiveth the Character or Image of the Seal . But this Communication is by Eternal Generation and not by Sealing . But it is an external , transient Act of God the Father on the Humane Nature , with respect unto the Discharge of his Office. For it is given as the Reason why he should be complied withal and believed in in that Work. Labour for that Bread which the Son of Man shall give unto you ; for him hath God the Father Sealed . It is the Ground whereon he perswades them to Faith and Obedience unto himself . SECONDLY , It is not spoken of him with an especial respect unto his Kingly Office , as some conceive . For this Sealing of Christ they would have to be his Designation of God unto his Kingdom , in opposition unto what is affirmed , Ver. 15. That the People designed to come and make him a King by Force . For that is only an occasional Expression of the Sence of the People , the principal Subject treated on , is of a Nobler Nature . But whereas the People did flock after him on the account of a Temporal Benefit received by him , in that they were fed , filled and satisfied with the Loaves which he had miraculously encreased , Ver. 26. He takes occasion from thence to propose unto them the Spiritual Mercies that he had to tender unto them . And this he doth in answer unto the Bread that he had eat , under the Name of Meat , and Bread enduring to everlasting Life , which he would give unto them . Under this Name and Notion of Meat he did comprize all the Spiritual Nourishment in his Doctrine , Person , Mediation and Grace that he had prepared for them . But on what Grounds should they look for these things from him ? how might it appear that he was Authorized and enabled thereunto ? In answer unto that Enquiry , he gives this Account of himself , For him hath God the Father Sealed ; namely , unto this End. THIRDLY , Wherefore the Sealing of God unto this End and Purpose , must have two Properties , and two Ends also annexed unto it . ( 1 ) There is in it a Communication of Authority and Ability . For the Enquiry is , how he could give them that Meat which endured unto everlasting Life : As afterwards they ask expresly , How can this Man give us his Flesh to eat ? Ver. 52. To this it is answered , That God the Father had Sealed him ; that is , He it was who was enabled of God the Father to give and dispense the Spiritual Food of the Souls of Men. This therefore is evidently included in this Sealing . ( 2 ) It must have Evidence in it also ; that is , somewhat whereby it may be evinced that he was thus authorized and enabled by God the Father . For whatever Authority or Ability any one may have unto any End , none is obliged to make Application unto him for it , or depend upon him therein , unless it be evidenced that he hath that Authority and Ability . This the Jews immediately enquired after . What Sign ( say they ) dost thou then , that we may see and believe thee ? What dost thou work ? Ver. 30. How shall it be demonstrated unto us that thou art authorized and enabled to give us the Spiritual Food of our Souls ? This also belonged unto his Sealing ; for therein there was such an express Representation of Divine Power communicated unto him , as evidently manifested that he was appointed of God unto this Work. These two Properties therefore must be found in this Sealing of the Lord Christ with respect unto the End here mentioned ; namely , that he might be the Promuscondus , or principal Dispenser of the Spiritual Food of the Souls of Men. FOURTHLY , It being God's Seal , it must also have two Ends designed in it . ( 1 ) God's owning of him to be his . Him hath God the Father Sealed unto this End , that all may know and take notice of his Owning and Approbation of him . He would have him not looked on as one among the rest of them that dispensed Spiritual things , but as him whom he had singled out and peculiarly marked for himself . And therefore this he publickly and gloriously testified at the Entrance ; and again , a little before the fininishing of his Ministry : For upon his Baptism there came a Voice from Heaven , saying , This is my beloved Son in whom I am well pleased , Matth. 3. 17. which was nothing but a publick Declaration that this was He whom God had Sealed , and so owned in a peculiar manner . And this Testimony was afterwards renewed again at his Transfiguration in the Mount , Matth. 17. 5. Behold a Voice out of the Cloud , which said , This is my Beloved Son in whom I am well-pleased , hear ye him : This is he whom I have Sealed . And this Testimony is pleaded by the Apostle Peter , us that whereinto their Faith in him as the Sealed One of God , was resolved , 2 Pet. 1. 17 , 18. ( 2 ) To manifest that God would take Care of him , and preserve him in his Work unto the End , Isa. 42. FIFTHLY , Wherefore , this Sealing of the Son is the Communication of the Holy Spirit in all Fulness unto him , authorizing him unto , and acting his Divine Power in all the Acts and Duties of his Office , so as to evidence the Presence of God with him , and Approbation of him , as the only Person that was to distribute the Spiritual Food of their Souls unto Men. For the Holy Spirit by his powerful Operations in him and by him , did evince and manifest , that he was called and appointed of God to this Work , owned by him , and accepted with him , which was God's Sealing of him . Hence the Sin of them who despised this Seal of God , was unpardonable . For God neither will nor can give greater Testimony unto his Approbation of any Person , than by the Great Seal of his Spirit . And this was given unto Christ in all the Fulness of it . He was declared to be the Son of God according to the Spirit of Holiness , Rom. 1. 4. and justified in the Spirit , or by his Power evidencing that God was with him , 1 Tim. 3. 16. Thus did God Seal the Head of the Church with the Holy Spirit ; and thence undoubtedly may we best learn how the Members are sealed with the same Spirit , seeing we have all our Measures out of his Fulness , and our Conformity unto him in the design of all gracious Communications unto us . SIXTHLY ; Wherefore , Gods Sealing of Believers with the Holy Spirit , is his gracious Communication of the Holy Ghost unto them , so to act his Divine Power in them , as to enable them unto all the Duties of their Holy Calling , evidencing them to be accepted with him both unto themselves and others , and asserting their Preservation unto Eternal Salvation . The Effects of this Sealing are gracious Operations of the Holy Spirit in and upon Believers ; but the Sealing it self is the Communication of the Spirit unto them . They are Sealed with the Spirit . And farther to evidence the Nature of it with the Truth of our Declaration of this Priviledge , we may observe , 1. THAT when any Persons are so effectually called as to become true Believers , they are brought into many new Relations , as to God himself , as his Children , unto Jesus Christ , as his Members , unto all Saints and Angels , in the Families of God above and below ; and are called to many new Works , Duties and Uses which before they knew nothing of . They are brought into a new World , erected by the New Creation , and which way soever they look or turn themselves , they say , Old things are past away , behold all things are become new . So it is with every one that is made a New Creature in Christ Jesus , 2 Cor. 5. 17. In this state and condition wherein a Man hath new Principles put within him , new Relations contracted about him , new Duties presented unto him , and a new Deportment in all things required of him , How shall he be able to behave himself aright , and answer the condition and holy station wherein he is placed ? This no Man can do of himself , for who is sufficient for these things ? Wherefore , 2. IN this state God owns them and communicates unto them his Holy Spirit , to fit them for their Relations , to enable them unto their Duties , to act their new Principles , and every way to discharge the Work they are called unto , even as their Head the Lord Christ was unto his . God doth not now give unto them the Spirit of Fear , but of Power , of Love , and of a sound Mind , 2 Tim. 1. 7. And hereby doth God Seal them . For , ( 1. ) HEREBY he gives his Testimony unto them that they are his , owned by him , accepted with him , his Sons or Children ; which is his Seal . For if they were not so , he would never have given his Holy Spirit unto them . And herein consists the greatest Testimony that God doth give , and the only Seal that he doth set unto any in this World. That this is Gods Testimony and Seal , the Apostle Peter proveth , Acts 15. 8 , 9. For on the debate of that Question , Whether God approved and accepted of the humble Believers , although they observed not the Rites of Moses , he confirmeth that he did , with this Argument ; God , saith he , which knoweth their Hearts bare them Witness ; How did he do it ? How did he set his Seal to them as his ? Saith he , By giving them the Holy Ghost , even as he did unto us . Hereby God gives Testimony unto them . And lest any should suppose that it was only the Gifts and Miraculous Operations of the Holy Ghost which he had respect unto , so as that this Sealing of God should consist therein alone , he adds , that his Gracious Operations also were no less an effect of this Witness which God gave unto them ; And put no difference between us and them , purifying their Hearts by Faith. This therefore is that whereby God giveth his Testimony unto Believers , namely when he Seals them with his Spirit , or by the Communication of the Holy Spirit unto them . And this he doth in two Respects . For , ( 2. ) THIS is that whereby he giveth Believers Assurance of their Relation unto him , of their Interest in him , of his Love and Favour to them . It hath been generally conceived that this Sealing with the Spirit , is that which gives Assurance unto Believers ; and so indeed it doth , although the way whereby it doth it , hath not been rightly apprehended . And therefore none have been able to declare the especial Nature of that Act of the Spirit whereby he Seals us , whence such Assurance should ensue . But it is indeed not any Act of the Spirit in us that is the Ground of our Assurance , but the Communication of the Spirit unto us . This the Apostle plainly testifieth , 1 John 3. 24. Hereby we know that he abideth in us , by the Spirit which he hath given us . That God abideth in us and we in him , is the subject matter of our Assurance ; This we know , saith the Apostle ; which expresseth the highest Assurance we are capable of in this World. And how do we know it ? Even by the Spirit which he hath given unto us . But it may be , the sence of these words may be , that the Spirit which God gives us doth by some especial Work of his , effect this Assurance in us ; and so it is not his being given unto us , but some especial Work of his in us , that is the Ground of our Assurance , and consequently our Sealing . I do not deny such an especial Work of the Spirit , as shall be afterwards declared ; but I judge that it is the Communication of the Spirit , himself unto us that is here intended . For so the Apostle declares his sence to be , Chap. 4. 13. Hereby know we that we dwell in God , and he in us , because he hath given us of his Spirit . This is the great Evidence , the great Ground of Assurance which we have , that God hath taken us into a near and dear Relation unto himself , because he hath given us of his Spirit ; that great and Heavenly Gift which he will impart unto no others . And indeed on this one Hinge depends the whole Case of that Assurance which Believers are capable of . If the Spirit of God dwell in us , we are his ; But if any Man have not the Spirit of Christ he is none of his , Rom. 8 , 9. Hereon alone depends the Determination of our especial Relation unto God. By this therefore doth God Seal Believers ; and therein gives them Assurance of his Love. And this is to be the sole Rule of your self-Examination whether you are Sealed of God or no. ( 3. ) HEREBY God evidenceth them unto the World , which is another End of sealing . He marks them so hereby for his own , as that the World cannot but in general take notice of them . For where God sets this Seal in the Communication of his Spirit , it will so operate and produce such Effects as shall fall under the Observation of the World. As it did in the Lord Christ , so also will it do in Believers according unto their measure . And there are two ways whereby Gods sealing doth evidence them unto the World. The one is by the Effectual Operation of the Spirit communicated unto them both in Gifts and Graces . Though the World is blinded with Prejudices , and under the Power of a prevalent Enmity against spiritual things , yet it cannot but discover what a Change is made in the most of those whom God thus sealeth , and how by the Gifts and Graces of the Spirit which they hate , they are differenced from other Men. And this is that which keeps up the difference and enmity that is in the World between the Seeds . For Gods sealing of Believers with his Spirit evidenceth his especial Acceptance of them , which fills the Hearts of them who are acted with the Spirit of Cain , with Hatred and Revenge . Hence many think that the respect which God had unto the Sacrifice of Abel was testified by some visible sign , which Cain also might take notice of . And there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the kindling of his Sacrifice by Fire from Heaven , which was the Type and Resemblance of the Holy Ghost , as hath been shewed . All other Causes of difference are capable of a Composition , but this about the Seal of God , can never be composed . And that which followeth from hence is , that those who are thus sealed with the Spirit of God , cannot but separate themselves from the most of the World , whereby it is more evidenced unto whom they do belong . ( 4. ) HEREBY God Seals Believers unto the day of Redemption , or Everlasting Salvation . For the Spirit thus given unto them , is , as we have shewed already , to abide with them for ever , as a Well of Water in them springing up into Everlasting Life , John 7. THIS therefore is that Seal which God grants unto Believers , even this Holy Spirit for the Ends mentioned , which according unto their Measure , and for this Work and End , answers that great Seal of Heaven which God gave unto the Son , by the Communication of the Spirit unto him in all its Divine Fulness , authorizing and enabling him unto his whole Work , and evidencing him to be called of God thereunto . CHAP. VII . The Spirit an Earnest ; And how . AGAIN the Holy Spirit as thus Communicated unto us , is said to be an Earnest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word in the Original is no where used in the New Testament but in this matter alone , 2 Cor. 2. 22. Chap. 5. 5. Eph. 1. 14. The Latin Translator renders this Word by Pignus , a Pledge . But he is corrected therein by Hierom on Eph. 1. Pignus , saith he , Latinus Interpres pro arrabone possuit . Non id ipsum autem Arrabo quod pignus sonat . Arrabo enim futurae emptioni quaesi quoddam testimonium , & obligamentum datur . Pignus vero , hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro mutua pecunia apponitur , ut quam illa reddita tuerit , reddenti debitum pignus a Creditore redditur . And this Reason is generally admitted by Expositors . For a Pledge is that which is committed to and left in the Hand of another to secure him , that Money which is borrowed thereon , shall be repaid , and then the Pledge is to be received back again . Hence it is necessary that a Pledge be more in value than the Money received , because it is taken in security for repayment . But an Earnest is a Part only of what is to be given or paid , or some lesser thing that is given to secure somewhat that is more or greater in the same or another kind . And this Difference must be admitted if we are obliged to the precise signification and common use of Pledges and Earnests among Men , which we must enquire into . The Word is supposed to be dervied from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the Latins make use of it also , Arrabon , and Arrha . It is sometimes used in other Authors ; as Plutarch in Galba . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he prepossessed Oninius with great Summs of Money as an Earnest of what he would do afterwards . Hesychius explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Gift beforehand . As to what I apprehend to be the Mind of the Holy Ghost in this Expression , I shall declare it in the ensuing Observations . FIRST ; It is not any Act or Work of the Holy Spirit on us or in us , that is called his being an Earnest . It is He Himself who is this Earnest . This is exprest in every place where there is mention made of it . 2 Cor. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Earnest of the Spirit ; that Earnest which is the Spirit , or the Spirit as an Earnest ; as Austin reads the words , Arrhabona Spiritum . Chap. 5. 5. Who hath also given unto us the Earnest of the Spirit . The giving of this Earnest is constantly assigned to be the Act of God the Father , who according to the Promise of Christ would send the Comforter unto the Church . And in the other place , Ephes. 1. 14. it is expresly said that the Holy Spirit is the Earnest of our Inheritance . Every where the Article is of the Masculine Gender , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirit is of the Neuter . Some would have it to refer unto Christ , v. 12. But as it is not unusual in Scripture that the Subjunctive Article and Relative should agree in Gender with the following Substantive , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so the Scripture speaking of the Holy Ghost , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of the Neuter Gender , yet having respect unto the thing , that is , the Person of the Spirit , it subjoins the pronoun of the Masculine Gender unto it , as John 14. 26. Wherefore the Spirit himself is the Earnest , as given unto us from the Father by the Son. And this Act of God is expressed by giving or putting him into our Hearts , 2 Cor. 1. 22. How he doth this , hath been before declared , both in general , and with respect in particular unto his Inhabitation . The meaning therefore of the words is , that God gives unto us his Holy Spirit to dwell in us , and to abide with us as an Earnest of our future Inheritance . SECONDLY ; It is indifferent whether we use the Name of an Earnest , or a Pledge in this Matter . And although I chuse to retain that of an Earnest from the most usual Acceptation of the Word , yet I do it not upon the Reason alledged for it , which is taken from the especial Nature and Use of an Earnest in the Dealings of Men. For it is the End only of an Earnest whereon the Holy Ghost is so called , which is the same with that of a Pledge , and we are not to force the Similitude or Allusion any farther . For precisely among Men an Earnest is the Confirmation of a Bargain and Contract made on equal Terms between Buvers and Sellers , or Exchangers . But there is no such Contract between God and us . It is true there is a supposition of an Antecedent-Covenant , but not as a Bargain or Contract between God and us . The Covenant of God as it respects the Dispensation of the Spirit , is a meer free gratuitous Promise ; and the stipulation of Obedience on our part is consequential thereunto . Again he that giveth an Earnest in a Contract or Bargain , doth not principally aim at his own Obligation to pay such or such a summ of Money , or somewhat equivalent thereunto , though he do that also ; but his principal Design is to secure unto himself that which he hath bargained for , that it may be delivered up unto him at the time appointed . But there is nothing of this Nature in the Earnest of the Spirit , wherein God intends our Assurance only and not his own . And sundry other things there are wherein the Comparison will not hold nor is to be urged , because they are not intended . THE general End of an Earnest or a Pledge , is all that is alluded unto : And this is to give security of somewhat that is future or to come . And this may be done in a way of free Bounty , as well as upon the strictest Contract . As if a Man have a poor Friend or Relation , he may of his own accord give unto him a summ of Money , and bid him take it as a Pledge or Earnest of what he will yet do for him . So doth God in a way of Soveraign Grace and Bounty give his Holy Spirit unto Believers ; and withall lets them know , that it is with a design to give them yet much more in his appointed season . And here is he said to be an Earnest . Other things that are observed from the Nature and Use of an Earnest in Civil Contracts and Bargains between Men , belong not hereunto ; tho' many things are occasionally spoken and discoursed from them of Good Use unto Edification . THIRDLY , In two of the Places wherein mention is made of this matter , the Spirit is said to be an Earnest , but wherein , or unto what End , is not expressed , 2 Cor. 1. 22. Chap. 5. 5. The third place affirms him to be an Earnest of our Inheritance , Eph. 1. 14. What that is , and how he is so , may be briefly declared . And , 1. WE have already manifested that all our Participation of the Holy Spirit in any kind , is upon the Account of Jesus Christ , and we do receive him immediately as the Spirit of Christ. For to as many as receive Christ , the Father gives Power to become the Sons of God , John 1. 12. And because we are Sons , he sends forth the Spirit of his Son into our Hearts , Gal. 4. 6. And as we receive the Spirit from him , and as his Spirit , so he is given unto us to make us conformable unto him , and to give us a Participation of his Gifts , Graces and Priviledges . 2. CHRIST himself in his own Person is the Heir of all things . So he was appointed of God , Heb. 1. 2. and therefore the whole Inheritance is absolutely his . What this Inheritance is , what is the Glory and Power that is contained therein , I have at large declared in the Exposition of that Place . 3. MAN by his Sin had universally forfeited his whole Right unto all the Ends of his Creation , both on the Earth below , and in Heaven above . Death and Hell were become all that the whole Race of Mankind had either Right or Title unto . But yet all the glorious things that God had provided were not to be cast away , an Heir was to be provided for them . Abraham when he was old and rich had no Child , complained that his Steward , a Servant was to be his Heir , Gen. 15. 3 , 4. but God lets him know that he would provide another Heir for him of his own Seed . When Man had lost his right unto the whole Inheritance of Heaven and Earth , God did not so take the Forfeiture , as to seize it all into the Hands of Justice and destroy it : But he invested the whole Inheritance in his Son , making him the Heir of all . This he was meet for , as being God's Eternal Son by Nature , and hereof the Donation was free , gratuitous and absolute . And this Grant was confirmed unto him by his Unction with the Fulness of the Spirit . But , 4. THIS Inheritance as to our Interest therein lay under a Forfeiture ; and as unto us it must be redeemed and purchased , or we can never be made Partakers of it . Wherefore the Lord Christ , who had a Right in his own Person unto the whole Inheritance by the Free Grant and Donation of the Father , yet was to redeem it from under the Forfeiture , and purchase the Possession of it for us : Thence is it called the Purchased Possession . How this Purchase was made , what made it necessary , by what means it was effected , are declared in the Doctrine of our Redemption by Christ , the Price which he paid , and the Purchase that he made thereby . And hereon the whole Inheritance is vested in the Lord Christ , not only as unto his own Person , and his Right unto the whole , but he became the great Trustee for the whole Church , and had their Interest in this Inheritance committed unto him also . No Man therefore can have a right unto this Inheritance , or to any part of it , not unto the least share of God's Creation here below , as a part of the rescued or purchased Inheritance , but by Vertue of an Interest in Christ , and Union with him . Wherefore , FOURTHLY , The way whereby we come to have an Interest in Christ , and thereby a right unto the Inheritance , is by the Participation of the Spirit of Christ , as the Apostle fully declares , Rom. 8. 14 , 15 , 16 , 17. For it is by the Spirit of Adoption , the Spirit of the Son , that we are made Children . Now saith the Apostle , If we are Children , then Heirs , Heirs of God , and joynt Heirs with Christ. Children are Heirs unto their Father . And those who are Children of God are Heirs of that Inheritance which God hath provided for his Children . Heirs of God. And all the good things of Grace and Glory which Believers are made Partakers of in this World , or that which is to come , are called their Inheritance , because they are the Effects of free , gratuitous Adoption . They are not things that themselves have purchased , bargained for , earned or merited , but an Inheritance depending on and following solely upon their free , gratuitous Adoption . But how can they become Heirs of God , seeing God hath absolutely appointed the Son alone to be Heir of all things , Heb. 1. 2. He was the Heir unto whom the whole Inheritance belonged . Why , saith the Apostle , by the Participation of the Spirit of Christ , we are made joynt Heirs with Christ. The whole Inheritance as unto his own Personal Right was entirely his by the free Donation of the Father , all Power in Heaven and Earth being given unto him . But if he will take others into a joynt Right with him , he must purchase it for them , which he did accordingly . FIFTHLY , Hence it is manifest , how the Holy Spirit becomes the Earnest of our Inheritance . For by him , that is , by the Communication of him unto us , we are made joynt-Heirs with Christ , which gives us our Right and Title , whereby our Natures are as it were inserted into the assured Conveyance of the great and full Inheritance of Grace and Glory . In the giving of his Spirit unto us , God making of us Coheirs with Christ , we have the greatest and most assured Earnest and Pledge of our future Inheritance . And he is to be thus an Earnest untill , or unto the Redemption of the Purchased Possession . For after that a Man hath a good and firm Title unto an Inheritance settled in him , it may be a longer time before he can be admitted into an actual Possession of it , and many Difficulties he may have in the mean time to conflict withall . And it is so in this Case . The Earnest of the Spirit given unto us , whereby we become Coheirs with Christ , whose Spirit we are made Partakers of , secures the Title of the Inheritance in and unto our whole Persons . But before we can come unto the full Possession of it , not only have we many Spiritual Trials and Temptations to conflict withall in our Souls , but our Bodies also are liable unto Death and Corruption . Wherefore whatever First-Fruits we may enjoy , yet can we not enter into the actual Possession of the whole Inheritance , untill not only our Souls are delivered from all Sins and Temptations , but our Bodies also are rescued out of the Dust of the Grave . This is the full Redemption of the Purchased Possession , whence it is signally called the Redemption of the Body , Rom. 8. 23. THUS as the Lord Christ himself was made Heir of all things by that Communication of the Spirit unto him , whereby he was anointed unto his Office ; so the participation of the same Spirit from him and by him , makes us Coheirs with him , and so he is an Earnest given us of God of the future Inheritance . It belongs not unto my present purpose to declare the Nature of that Inheritance , whereof the Holy Spirit is the Earnest . In brief , it is the highest Participation with Christ in that Glory and Honour that our Natures are capable of . AND in like manner we are said to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 8. 23. That is , the Spirit himself as the First Fruits of our Spiritual and Eternal Redemption . God had appointed that the First Fruits , which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Offering unto himself . Hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth , and is taken generally for that which is first in any kind , Rom. 16. 5. 1 Cor. 15. 20. Jam. 1. 18. Rev. 14. 4. And the First Fruits of the Spirit must be either what he first worketh in us , or all his Fruits in us with respect unto the full Harvest that is to come ; or the Spirit himself , as the Beginning and Pledge of Future Glory . And the latter of these is intended in this place . For the Apostle discourseth about the Liberty of the whole Creation from that slate of Bondage whereunto all things were subjected by Sin. With respect hereunto he saith , that Believers themselves having not as yet obtained a full Deliverance , as he had expressed it , Chap. 7. 24. do groan after it's perfect Accomplishment . But yet , saith he , we have the Beginning of it , the First Fruits of it , in the Communication of the Spirit unto us : For where the Spirit of God is , there is Liberty , 2 Cor. 3. 17. For although we are not capable of the full and perfect Estate of the Liberty provided for the Children of God , whilst we are in this World , conflicting with the Remainders of Sin , pressed and exercised with Temptations , our Bodies also being subject unto Death and Corruption , yet where the Spirit of God is , where we have that First Fruit of the Fulness of our Redemption , there is Liberty in the real Beginning of it , and assured Consolation , because it shall be consummated in the appointed Season . THESE are some of the Spiritual Benefits and Priviledges which Believers enjoy by a Participation of the Holy Ghost , as the promised Comforter of the Church : These things he is unto them , and as unto all other things belonging unto their Consolation , he works them in them , which we must in the next place enquire into . Only something we may take notice of from what we have already insisted on . As , ( 1 ) That all Evangelical Priviledges whereof Believers are made Partakers in this World , do center in the Person of the Holy Spirit . He is the great Promise that Christ hath made unto his Disciples , the great Legacy which he hath bequeathed unto them . The Grant made unto him by the Father when he had done all his Will , and fulfilled all Righteousness , and exalted the Glory of his Holiness , Wisdom and Grace , was this of the Holy Spirit to be communicated by him unto the Church . This he received of the Father as the Complement of his Reward , wherein he saw of the Travail of his Soul and was satisfied . This Spirit he now gives unto Believers , and no Tongue can express the Benefits which they receive thereby . Therein are they anointed and sealed , therein do they receive the Earnest and First Fruits of Immortality and Glory . In a Word , therein are they taken into a Participation with Christ himself in all his Honour and Glory . Hereby is their Condition rendred honourable , safe , comfortable , and the whole Inheritance is unchangeably secured unto them . In this one Priviledge therefore of receiving the Spirit , are all others enwrapped . For , ( 2 ) No one way , or thing , or Similitude can express or represent the greatness of this Priviledge . It is Anointing , it is Seallng , it is an Earnest and First Fruit , every thing whereby the Love of God , and the blessed Security of our Condition may be expressed or intimated unto us . For what greater Pledge can we have of the Love and Favour of God ? What greater Dignity can we be made Partakers of ? What greater Assurance of a future , blessed Condition , than that God hath given us of his Holy Spirit ? And , ( 3 ) Hence also is it manifest how abundantly willing he is , that the Heirs of Promise should receive strong Consolation in all their Distresses , when they fly for Refuge unto the Hope that is set before them . The End of the First Part. A DISCOURSE OF Spiritual Gifts , BEING The SECOND PART OF THE Work of the Holy Spirit . IN WHICH These Particulars are distinctly handled in the following Chapters . Chap. I. Spiritual Gifts , their Names and Significations . Chap. II. Differences between Spiritual Gifts and Saving Graces . Chap. III. Of Gifts and Offices : Extraordinary , and First of Offices . Chap. IV. Of Extraordinary Spiritual Gifts . Chap. V. Of the Original , Duration , Use and End of Extraordinary Spiritual Gifts . Chap. VI. Of Ordinary Gifts of the Spirit : the Grant , Institution , Use , Benefit and End of the Ministry . Chap. VII . Of Spiritual Gifts enabling the Ministry to the Exercise and Discharge of their Trust and Office. Chap. VIII . Of the Gifts of the Spirit with respect unto Doctrine , Rule and Worship : How attained and improved . By the late Reverend JOHN OWEN , D. D. London , Printed for William Marshall at the Bible in Newgate Street . 1693. OF Spiritual Gifts . PART II. CHAP. I. Spiritual Gifts , their Names and Significations . § 1. THE Second part of the Dispensation of the Spirit in order unto the perfecting of the New Creation , or the Edification of the Church , consists in his communication of Spiritual Gifts unto the Members of it , according as their places and stations therein do require . By his Work of Saving Grace ( which in other Discourses we have given a large account of ) he makes all the Elect Living Stones , and by his communication of Spiritual Gifts he fashions and builds those Stones into a Temple for the Living God to dwell in . He spiritually unites them into one Mystical Body under the Lord Christ as an Head of Influence by Faith and Love ; and he unites them into an Organical Body under the Lord Christ as an Head of Rule , by Gifts and Spiritual Abilities . Their Nature is made one and the same by Grace ; their Use is various by Gifts . Every one is a part of the Body of Christ , of the Essence of it by the same quickning , animating Spirit of Grace ; but one is an Eye , another an Hand , another a Foot in the Body , by vertue of peculiar Gifts . For unto every one of us is given Grace according to the measure of the Gift of Christ , Eph. 4. 7. ( § 2. ) THESE Gifts are not saving sanctifying Graces ; those were not so in themselves which made the most glorious and astonishing appearance in the World , and which were most eminently useful in the Foundation of the Church , and propagation of the Gospel . Such as were those that were Extraordinary and Miraculous . There is something of the Divine Nature in the least Grace , that is not in the most glorious Gift which is only so . It will therefore be part of our work , to shew wherein the Essential Difference between these Gifts and sanctifying Graces doth consist ; as also what is their Nature and Use must be enquired into . For although they are not Grace , yet they are that without which the Church cannot subsist in the World , nor can Believers be useful unto one another , and the rest of Mankind , unto the Glory of Christ , as they ought to be . They are the powers of the World to come ; those effectual Operations of the power of Christ , whereby his Kingdom was Erected and is preserved . ( § 3. ) AND hereby is the Church state under the New Testament differenced from that under the Old. There is indeed a great Difference between their Ordinances and ours ; theirs being suited unto the dark apprehensions which they had of Spiritual things ; ours accommodated unto the clearer Light of the Gospel , more plainly and expresly representing Heavenly things unto us , Heb. 10. 1. But our Ordinances with their Spirit would be carnal also . The principal Difference lyes in the Administration of the Spirit , for the due performance of Gospel Worship by vertue of these Gifts bestowed on Men for that very End. Hence the whole of Evangelical Worship is called the Ministration of the Spirit , and thence said to be glorious , 2 Cor. 3. 8. And where they are neglected , I see not the Advantage of the outward Worship and Ordinances of the Gospel , above those of the Law. For although their Institutions are accommodated unto that Administration of Grace and Truth which came by Jesus Christ ; yet they must lose their whole Glory , Force and Efficacy , if they be not dispensed , and the Duties of them performed , by vertue of these spiritual Gifts . And therefore no sort of Men by whom they are neglected , do or can content themselves with the pure and immixed Gospel Institutions in these things , but do rest principally in the outward part of Divine Service in things of their own finding out . For as Gospel Gifts are useless without attending unto Gospel Institutions ; so Gospel Institutions are found to be fruitless and unsatisfactory , without the attaining and exercising of Gospel Gifts . ( § 4. ) BE it so therefore that these Gifts we intend are not in themselves saving Graces ; yet are they not to be despised . For they are , as we shall shew , The powers of the World to come , by means whereof the Kingdom of Christ is preserved , carried on and propagated in the World. And although they are not Grace , yet are they the great means whereby all Grace is ingenerated and exercised . And although the spiritual Life of the Church doth not consist in them , yet the Order and Edification of the Church depends wholly on them . And therefore are they so frequently mentioned in the Scripture as the great priviledge of the New Testament ; Directions being multiplyed in the Writings of the Apostles about their nature and proper use . And we are commanded earnestly to desire and labour after them , especially those which are most useful and subservient unto Edification , 1 Cor. 12. 31. And as the neglect of Internal saving Grace , wherein the power of Godliness doth consist , hath been the Bane of Christian Profession as to Obedience , issuing in that Form of it which is consistent with all manner of Lusts ; so the neglect of these Gifts hath been the Ruin of the same Profession as to Worship and Order , which hath thereon issued in fond Superstition . ( § 5. ) THE great and signal promise of the Communication of these Gifts , is recorded , Psal. 68. 18. Thou hast ascended on high , thou hast led Captivity Captive , thou hast received Gifts for Men. For these words are applyed by the Apostle unto that Communication of spiritual Gifts from Christ , whereby the Church was founded and edified , Ephes. 4. 8. And whereas it is foretold in the Psalm , that Christ should receive Gifts , that is to give them unto Men , as that Expression is Expounded by the Apostle ; so he did this by receiving of the Spirit ; the proper cause and immodiate Author of them all , as Peter declares , Acts 2. 23. Therefore being by the Right Hand of God exalted , and having received of the Father the Promise of the Holy Ghost , he hath shed forth this which ye now see and hear ; speaking of the miraculous Gifts conferred on the Aposties at the Day of Pentecost . For these Gifts are from Christ , not as God absolutely , but as Mediator , in which Capacity he received all from the Father in a way of free Donation . Thus therefore he received the Spirit as the Author of all spiritual Gifts . And whereas all the powers of the World to come consisted in them , and the whole work of the Building and Propagation of the Church depended on them , the Apostles after all the Instructions they had received from Christ whilst he conversed with them in the Days of his Flesh , and also after his Resurrection , were commanded not to go about the great work which they had received Commission for , until they had received power by the coming of the Holy Ghost upon them in the Communication of those Gifts , Acts 1. 4 , 8. And as they neither might nor could do any thing in their peculiar work , as to the laying of the Foundation of the Christian Church , until they had actually received those extraordinary Gifts which gave them power so to do ; so if those who undertake in any Place , Degree or Office , to carry on the Edification of the Church , do not receive those more ordinary Gifts which are continued unto that end , they have neither Right to undertake that work , nor Power to perform it in a due manner . ( § 6. ) The things which we are to enquire into concerning these Gifts , are , ( 1. ) Their Name ; ( 2. ) Their Nature in general , and therein how they agree with and differ from Saving Graces ; ( 3. ) Their Distinction ; ( 4. ) The particular Nature of them ; and ( 5. ) Their Use in the Church of God. ( § 7. ) 1. THE general Name of those Spiritual Endowments which we intend is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eph. 4. 8. from Psal. 68. 18. Dona , Gifts . That is , they are free and undeserved Effects of Divine Bounty . In the Minds of Men on whom they are bestowed , they are Spiritual Powers and Endowments with respect unto a certain end . But as to their Original and principal cause , they are free undeserved Gifts . Thence the Holy Spirit as the Author of them , and with respect unto them , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gift of God , John 4. 10. And the Effect it self is also termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gift of the Holy Ghost , Acts 10. 45. The Gift of God , Acts 8. 20. The Gift of the Grace of God , Ephes. 3. 7. The Gift of Christ , Ephes. 4. 7. The Heavenly Gift , Heb. 6. 4. All expressing the Freedom of their Communication on the part of the Father , Son and Spirit . And in like manner on the same account are they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is gracious largesses ; Gifts proceeding from meer Bounty . And therefore saving Graces are also expressed by the same Name in general , because they also are freely and undeservedly communicated unto us , Rom. 11. 28. But these Gifts are frequently and almost constantly so expressed , Rom. 12. 6. 1 Cor. 1. 7. Chap. 7. 7. Chap. 12. 4 , 9 , 28 , 30. 1 Pet. 4. 14. 2 Tim. 1. 6. And it is absolute freedom in the Bestower of them that is principally intended in this Name . Hence he hath left his Name as a Curse unto all Posterity , who thought this free gift of God might be purchased with Money , Acts 8. 20. A Pageantry of which Crime the Apostate Ages of the Church erected in applying the Name of that Sin to the purchase of Benefices and Dignities , whilst the Gift of God was equally despised on all hands . And indeed this was that whereby in all Ages Countenance was given unto Apostasie and Defection from the Power and Truth of the Gospel . The Names of Spiritual things were still retained , but applyed to outward Forms and Ceremonies , which thereby were substituted insensibly into their room , to the ruine of the Gospel in the Minds of Men. But as these Gifts were not any of them to be bought , no more are they absolutely to be attained by the Natural Abilities and Industry of any , whereby an Image of them is attempted to be set up by some , but deformed and useless . They will do those things in the Church by their own Abilities , which can never be acceptably discharged but by Vertue of those Free Gifts which they despise ; whereof we must speak more afterwards . Now the full Signification of these Words in our Sence is peculiar unto the New Testament . For although in other Authors they are used for a Gift or Free Grant , yet they never denote the Endowments or Abilities of the Minds of Men who do receive them , which is their principal Sence in the Scripture . ( § 8. ) WITH respect unto their especial Nature , they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Sometimes absolutely , 1 Cor. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but concerning Spirituals ; that is , Spiritual Gifts . And so again , Chap. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Desire Spirituals ; that is , Gifts ; for so it is explained , Chap. 12. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Covet Earnestly the best Gifts . Whenever therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denoting their general Nature is to be supplied : And where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood , as expressing their especial Difference from all others . They are neither Natural , nor Moral , but Spiritual Endowments . For both their Author , Nature and Object are respected herein . Their Author is the Holy Spirit ; their Nature is Spiritual ; and the Object about which they are exercised , are Spiritual Things . ( § 9. ) AGAIN , with respect unto the Manner of their Communication they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 2. 4. Distributions , or Partitions of the Holy Ghost : Not whereof the Holy Ghost is the Subject , as though he were parted or divided , as the Socinians dream on this place ; but whereof he is the Author , the Distributions which he makes . And they are thus called Divisions , Partitions , or Distributions , because they are of divers sorts and kinds , according as the Edification of the Church did require . And they were not at any time all of them given out unto any one Person , at least so , as that others should not be made Partakers of the same sort . From the same inexhaustible Treasure of Bounty , Grace and Power , these Gifts are variously distributed unto Men. And this Variety , as the Apostle proves , gives both Ornament and Advantage to the Church . If the whole Body were an Eye , where were the Hearing , &c. 1 Cor. 12. 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25. It is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this various Distribution of Gifts , that makes the Church an Organical Body ; and in this Composure , with the peculiar Uses of the Members of the Body , consists the Harmony , Beauty and Safety of the whole . Were there no more but One Gift , or Gifts of one sort , the whole Body would be but one Member : As where there is none , there is no animated Body but a dead Carkass . ( § 10. ) AND this various Distribution , as it is an Act of the Holy Spirit , produceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There are Diversities of Gifts , 1 Cor. 12. 4. The Gifts thus distributed in the Church are Divers as to their sorts and kinds , one of one kind , another of another : An Account hereof is given by the Apostle particularly , Ver. 8 , 9 , 10. in a distinct Enumeration of the sorts or kinds of them . The Edification of the Church is the general End of them all ; but divers , distinct , different Gifts are required thereunto . ( § 11. ) THESE Gifts heing bestowed , they are variously expressed with regard unto the Nature and Manner of those Operations which we are enabled unto by Vertue of them . So are they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Minisirations , 1 Cor. 12. 5. That is , Powers and Abilitles whereby some are enabled to administer Spiritual Things unto the Benefit , Advantage and Edification of others : And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ver. 6. Effectual Workings or Operations , efficaciously producing the Effects which they are applied unto . And lastly , they are comprized by the Apostle in that Expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Manifestation of the Spirit , Ver. 7. In and by them doth the Holy Spirit evidence and manifest his Power . For the Effects produced by them , and themselves in their own Nature , especially some of them , do evince , that the Holy Spirit is in them , that they are given and wrought by him , and are the ways whereby he acts his own Power and Grace . These things are spoken in the Scripture as to the Names of these Spiritual Gifts : And it is evident , that if we part with our Interest and Concern in them , we must part with no small Portion of the New Testament . For the mention of them , Directions about them , their Use , and Abuse , do so frequently occur , that if we are not concerned in them , we are not so in the Gospel . CHAP. II. Differences between Spiritual Gifts and Saving Grace . ( § 1. ) THEIR Nature in General , which in the next place we enquire into , will be much discovered in the Consideration of those things wherein these Gifts do agree with Saving Graces , and wherein they differ from them . ( § 2. ) THERE are three things wherein Spiritual Gifts and Saving Graces do agree . 1. THEY are both sorts of them the Purchase of Christ for his Church , the especial Fruit of his Mediation . We speak not of such Gifts or Endowments of Men's Minds as consist meerly in the Improvement of their Natural Faculties . Such are Wisdom , Learning , Skill in Arts and Sciences , which those may abound and excell in who are utter Strangers to the Church of Christ ; and frequently they do so , to their own Exaltation and Contempt of others . Nor do I intend Abilities for Actions Moral , Civil or Political ; as Fortitude , Skill in Government or Rule , and the like . For although these are Gifts of the Power of the Spirit of God , yet they do belong unto those Operations which he exerciseth in upholding or Ruling of the World , or the Old Creation as such , whereof I have treated before . But I intend those alone which are conversant about the Gospel , the things and Duties of it , the Administration of its Ordinances , the Propagation of its Doctrine and Profession of it's ways . And herein also I put a difference between them , and all those Gifts of the Spirit about Sacred things , which any of the People of God enjoyed under the Old Testament . For we speak only of those which are Powers of the World to come . Those others were salted to the Oeconomy of the Old Covenant , and confined with the Light which God was pleased then to communicate unto his Church . Unto the Gospel State they were not suited , nor would be useful in it , Hence the Prophets , who had the most eminent Gifts , did yet all of them come short of John the Baptist ; because they had not by Vertue of their Gifts that Acquaintance with the Person of Christ , and Insight into his Work of Mediation , that he had ; and yet also he came short of him that is least in the Kingdom of Heaven , because his Gifts were not purely Evangelical . Wherefore these Gifts whereof we treat , are such as belong unto the Kingdom of God erected in an especial manner by Jesus Christ after his Ascension into Heaven : For he was exalted that he might fill all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the whole Church with these Effects of his Power and Grace . The Power therefore of communicating these Gifts , was granted unto the Lord Christ as Mediator by the Father , for the Foundation and Edification of his Church , as it is expressed , Acts 2. 33. And by them was his Kingdom both set up and propagated , and is preserved in the World. These were the Weapons of Warfare which he furnished his Disciples withall , when he gave them Commission to go forth and subdue the World unto the Obedience of the Gospel , Acts 1. 4 , 8. And mighty were they through God unto that purpose , 2 Cor. 10. 3 , 4 , 5 , 6. In the Use and Exercise of them did the Gospel run , and was glorisied , to the Ruine of the Kingdom of Sathan and Darkness in the World. And that he was ever able to erect it again under another Form than that of Gentilism , as he hath done in the Antichristian Apostasie of the Church Visible , it was from a Neglect and Contempt of these Gifts , with their due Use and Improvement . When Men began to neglect the attaining of these Spiritual Gifts , and the Exercise of them , in praying , in preaching , in Interpretation of the Scripture , in all the Administrations and whole Worship of the Church , betaking themselves wholly to their own Abilities and Inventions , accommodated unto their Ease and Secular Interests , it was an easie thing for Sathan to erect again his Kingdom , though not in the old manner , because of the Light of the Scripture which had made Impression on the Minds of Men , which he could not obliterate . Wherefore he never attempted openly any more to set up Heathrnism or Paganism , with the Gods of the Old World and their Worship ; but he insensibly raised another Kingdom , which pretended some likeness unto and compliance with the Letter of the Word , though it came at last to be in all things expresly contrary thereunto . This was his Kingdom of Apostasie and Darkness under the Papal Antichristianism , and woful Degeneracy of other Christians in the World. For when Men who pretend themselves entrusted with the Preservation of the Kingdom of Christ , did wilfully cast away those Weapons of their Warfare whereby the World was subdued unto him , and ought to have been kept in Subjection by them , what else could ensue ? ( § 3. ) BY these Gifts I say , doth the Lord Christ demonstrate his Power , and exercise his Rule . External Force and Carnal Weapons were far from his Thoughts , as unbecoming his absolute Sovereignty over the Souls of Men , his infinite Power and Holiness . Neither did any ever betake themselves unto them in the Affairs of Christ's Kingdom , but either when they had utterly lost and abandoned these Spiritual Weapons , or did not believe that they are sufficient to maintain the Interest of the Gospel , though Originally they were so to introduce and fix it in the World : That is , that although the Gifts of the Holy Ghost were sufficient and effectual to bring in the Truth and Doctrine of the Gospel against all Opposition , yet are they not so to maintain it ; which they may do well once more to consider . Herein therefore they agree with Saving Graces : For that they are peculiarly from Jesus Christ the Mediator , is confessed by all ; unless it be by such as by whom all real , internal Grace is denyed . But the Sanctifying Operations of the Holy Spirit , with their respect unto the Lord Christ as Mediator , have been sufficiently before confirmed . ( § 4. ) 2. There is an Agreement between Saving Graces and Spiritual Gifts , with respect unto their immediate efficient Cause . They are both sorts of them wrought by the Power of the Holy Ghost . As to what concerneth the former or saving Grace , I have already treated of that Argument at large ; nor will any deny that the Holy Ghost is the Author of these Graces , but those that deny that there are any such . That these Gifts are so wrought by him , is expressly declared where-ever there is mention of them in general or particular . Wherefore , when they acknowledge that there were such Gifts , all confess him to be their Author ; by whom he is denied so to be , it is only because they deny the continuance of any such Gifts in the Church of God. But this is that which we shall disprove . ( § 5. ) 3. Herein also they agree , that both sorts of them are designed unto the Good , Benefit , Ornament and Glory of the Church . The Church is the proper Seat and Subject of them , to it are they granted , and in it do they reside . For Christ is given to be Head over all things unto the Church , which is his Body , the fulness of him that filleth all in all , Ephes. 1. 22 , 23. But this Church falls under a double Consideration . First , as it is Believing ; Secondly , as it is Professing . In the first respect absolutely it is invisible , and as such is the peculiar subject of Saving Grace . This is that Church which Christ loved and gave himself for it , that he might sanctifie and cleanse it , and present it unto himself a Glorious Church , not having spot or wrinkle , or any such thing , but that it should be Holy and without Blemish , Eph. 5. 26 , 27. This is the work of Saving Grace , and by a participation thereof do Men become Members of this Church and not otherwise . And hereby is the professing Church quickened and enabled unto Profession in an acceptable manner . ●or the Elect receive Grace unto this end in this World , that they may glorifie Christ and the Gospel in the Exercise of it , Col. 1. 6. John 15. 8. But Gifts are bestowed on the professing Church , to render it visible in such a way as whereby God is glorified . Grace gives an invisible Life to the Church ; Gifts give it a visible Profession . For hence doth the Church become Organical and disposed into that Order which is Beautiful and Comely . Where any Church is Organized meerly by outward Rules , perhaps of their own devising , and makes Profession only in an attendance unto outward Order , not following the leading of the Spirit in the Communication of his Gifts , both as to Order and Discharge of the Duties of Profession , it is but the Image of a Church wanting an animating Principle and Form. That Profession which renders a Church visible according to the Mind of Christ , is the orderly Exercise of the spiritual Gifts bestowed on it , in a Conversation evidencing the invisible Principle of Saving Grace . Now these Gifts are conferred on the Church in order unto the Edification of it self in Love , Ephes. 4 16. as also the propagation of its Profession in the World , as shall be declared afterwards . Wherefore both of these sorts have in general the same end , or are given by Christ unto the same purpose , namely the Good and Benefit of the Church , as they are respectively suited to promote them . ( § 6. ) It may also be added , that they agree herein , that they have both the same respect unto the Bounty of Christ. Hence every Grace is a Gift , that which is given and freely bestowed on them that have it . Mat. 13. 11. Phil. 1. 29. And although on the other side every Gift be not a Grace , yet proceeding from gracious Favour and Bounty , they are so called , Rom. 12. 6. Ephes. 4. 7. How in their due Exercise they are mutually helpful and assistant unto each other , shall be declared afterwards . ( § 7. ) SECONDLY , We may consider wherein wherein the Difference lyes or doth consist , which is between 〈◊〉 spiritual Gifts and sanctifying Graces . And this may be seen in sundry Instances . As , 1. SAVING Graces are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Fruit or Fruits of the Spirit , Gal. 5. 22. Ephes. 5. 9. Phil. 1. 11. Now Fruits proceed from an abiding Root and flock of whose Nature they do partake . There must be a good Tree to bring forth good Fruit , Mat. 12. 33. No external Watering or Applications unto the Earth , will cause it to bring forth useful Fruits , unless they are Roots from which they spring and are educed . The Holy Spirit is as the Root unto these Fruits ; the Root which bears them , and which they do not bear , as Rom. 11. 18. Therefore in order of Nature is he given unto Men before the production of any of these Fruits . Thereby are they ingrafted into the Olive , are made such Branches in Christ the true Vine , as derive Vital Juice , Nourishment and Fructifying Vertue from him even by the Spirit . So is he a Well of Water springing up unto Everlasting Life , John 4. 14. He is a Spring in Believers , and all saving Graces are but Waters arising from that Living overflowing Spring . From him a Root or Spring , as an internal Vertue , Power or Principle , do all these Fruits come . To this end doth he dwell in them and abide with them according to the promise of our Lord Jesus Christ , John 14. 17. Rom. 8. 11. 1 Cor. 3. 16. whereby the Lord Christ effecteth his purpose in ordaining his Disciples to bring forth Fruit that should remain , John 15. 16. In the place of his Holy Residence he worketh these Effects freely according to his own will. And there is nothing that hath the true Nature of saving Grace , but what is so a Fruit of the Spirit . We have not first these Graces , and then by vertue of them receive the Spirit ( for whence should we have them of our selves ? ) but the Spirit bestowed on us , worketh them in us ; and gives them a Spiritual Divine Nature in conformity unto his own . ( § 8. ) With Gifts singly considered , it is Otherwise . They are indeed Works and Effects , but not properly Fruits of the Spirit , nor are any where so called . They are effects of his operation upon Men , not Fruits of his working in them . And therefore many receive these Gifts , who never receive the Spirit as to the principal ends for which he is promised . They receive him not to sanctifie and make them Temples unto God ; though Metonymically with respect unto his outward Effects they may be said to be made partakers of him . This renders them of a different Nature and kind from Saving Graces . For whereas there is an Agreement and Coincidence between them in the respects before mentioned , and whereas the Seat and Subject of them , that is of Gifts absolutely , and principally of Graces also is the Mind , the difference of their Nature proceeds from the different manner of their Communication from the Holy Spirit . ( § 9. ) Secondly ; Saving Grace proceeds from , or is the effect and fruit of Electing Love. This I have proved before in our Enquiry into the Nature of Holiness . See it directly asserted Ephes. 1. 3 , 4. 2 Thes. 2. 13. Acts 2 41. Chap. 13. 48. Whom God graciously chuseth and designeth unto Eternal Life , them he prepares for it by the Communication of the Means which are necessary unto that end , Rom. 8. 28 , 29 , 30. Hereof Sanctification , or the Communication of saving Grace is comprehensive ; for we are chosen unto Salvation through the Sanctification of the Spirit , 2 Thes. 2. 13. For this is that whereby we are made meet for the Inheritance of the Saints in Light , Col. 1. 12. The End of God in Election is the Sonship and Salvation of the Elect , unto the praise of the Glory of his Grace , Ephes. 1. 5 , 6. And this cannot be unless his Image be renewed in them in Holiness or Saving Graces . These therefore he works in them , in pursuit of his Eternal purpose therein . But Gifts on the other hand which are no more but so , and where they are solitary or alone , are only the Effects of a temporary Election . Thus God chuseth some Men into some Office in the Church , or unto some Work in the World. As this includeth a preferring them before or above others , or the using them when others are not used , we call it Election ; and in it self it is their fitting for , and separation unto their Office or Work. And this temporary Election is the Cause and Rule of the Dispensation of Gifts . So he chose Saul to be King over his People , and gave him thereon another Spirit , or Gifts fitting him for Rule and Government . So our Lord Jesus Christ chose and called at the first Twelve to be his Apostles , and gave unto them all alike Miraculous Gifts . His temporary choice of them was the ground of his Communication of Gifts unto them . By vertue hereof no saving Graces were Communicated unto them , for one of them never arrived unto a participation of them . Have not I , saith our Saviour unto them , chosen you Twelve , and one of you is a Devil ? John 6. 70. He had chosen them unto their Office , and Endowed them with extraordinary Gifts for the Discharge thereof , but one of them being not chosen unto Salvation before the Foundation of the World , being not ordained unto Eternal Life , but on the other side being the Son of Perdition , or one certainly appointed unto destruction , or before of old ordained unto that Condemnation , he continued void of all sanctifying Graces , so as unto any acceptation with God he was in no better condition than the Devil himself , whose Work he was to do . Yet was he by vertue of this choice unto the Office of Apostleship for a season Endowed with the same Spiritual Gifts that the other was . And this Distinction our Saviour himself doth plainly lay down . For whereas he says , John 6. 70. I have chosen you Twelve , that is with a temporary choice unto Office ; John 13. 18. he saith , I speak not of you all , I know whom I have chosen , so excepting Judas from that number , as is afterwards expresly declared . For the Election which here he intends , is that which is accompanied with an infallible ordination unto abiding fruit-bearing , Chap. 15. 16. that is , Eternal Election wherein Judas had no Interest . ( § 10. ) And thus it is in general and in other instances . When God chuseth any one to Eternal Life , he will in pursuit of that purpose of his , communicate saving Grace unto them . And although all Believers have Gifts also sufficient to enable them unto the discharge of their Duty in their station or condition in the Church , yet they do not depend on the Decree of Election . And where God calleth any , or chuseth any unto an Office , Charge or Work in the Church , he always furnisheth them with Gifts suited unto the end of them . He doth not so indeed unto all that will take any Office unto themselves ; but he doth so unto all whom he calls thereunto . Yea his Call is no otherwise known , but by the Gifts which he communicates for the discharge of the Work or Office whereunto any are called . In common use I confess all things run contrary hereunto . Most Men greatly insist on the necessity of an outward Call unto the Office of the Ministry , and so far no doubt they do well ; for God is the God of Order ; that is of his own . But whereas they limit this outward Call of theirs unto certain Persons , 〈◊〉 Modes and Ceremonies of their own , without ●hich they will not allow that any Man is tightly called unto the Ministry , they do but contend to oppress the Consciences of others by their Power and with their Inventions . But their most pernicious mistake is yet remaining : So that Persons have or do receive an outward Call in their Mode and Way , which what it hath of a Call in it I know not , they are not solicitous whether they are called of God or no. For they continually admit of them unto their outward Call , on whom God hath bestowed no Spiritual Gifts to fit them for their Office ; whence it is as evident as if written with the Beams of the Sun , that he never called them thereunto . They are as watchful as they are able , that God himself shall impose none on them besides their Way and Order , or their Call. For let a Man be furnished with Ministerial Gifts never so Excellent , yet if he will not come up to their Call , they will do what lyes in them for ever to shut him out of the Ministry : But they will impose upon God without his Call every day . For if they ordain any one in their way unto an Office , though he have no more of Spiritual Gifts than Balaam's Ass , yet if you will believe them , Christ must accept of him for a Minister of his whether he will or no. But let Men dispose of things as they please , and as it seemeth good unto them , Christ hath no other Order in this matter , but as every one hath received the Gift , so let them minister as good Stewards of the Grace of God , 1 Pet. 4. 10. and Rom. 12. 6 , 7 , 8. It is true , that no Man ought to take upon him the Office of the Ministry , but he that is , and until he be solemnly Called and set apart thereunto by the Church : But it is no less true , that no Church hath either Rule or Right so to call or set apart any one to the Ministry , whom Christ hath not previously called by the Communication of Spiritual Gifts necessary to the Discharge of his Office ; and these things must be largely insisted on afterwards . ( § 11. ) THIRDLY , Saving Grace is an Effect of the Covenant , and bestowed in the Accomplishment , and by Vertue of the Promises thereof . This hath been declared elsewhere at large , where we treated of Regeneration and Sanctification . All that are taken into this Covenant are sanctified and made holy . There is no Grace designed unto any in the Eternal Purpose of God , none purchased or procured by the Mediation of Christ , but it is comprized in , and exhibited by the Promises of the Covenant . Wherefore they only who are taken into that Covenant are made Partakers of Saving Grace , and they are all so . Things are not absolutely so with respect unto Spiritual Gifts , altho' they also in some Sence belong unto the Covenant . For the Promises of the Covenant are of two sorts . ( 1 ) Such as belong unto the Internal Form and Essence of it - ( 2 ) Such as belong unto it's outward Administration ; that is , the Ways and Means whereby it 's Internal Grace is made Effectual . Saving Grace proceedeth from the former ; Gifts relate unto the latter . For all the Promises of the plentiful Effusion of the Spirit under the New Testament , which are frequently applied unto him as he works and effects Evangelical Gifts Extraordinary and Ordinary in Men , do belong unto the New Covenant ; not as unto it's internal Essence and Form , but as unto it's outward Administration . And if you overthrow this Distinction , that the Covenant is considered either with respect unto it's Internal Grace , or it 's External Administration , every thing in Religion will be cast into Confusion . Take away Internal Grace as some do , and the whole is rendred a meer outside Appearance : Take away the outward Administration , and all Spiritual Gifts and order thereon depending must cease . But as it is possible that some may belong unto the Covenant with respect unto internal Grace , who are no way taken into the External Administration of it , as Elect Infants who die before they are Baptized ; so it is frequent that some may belong to the Covenant , with respect to it's outward Administration by vertue of Spiritual Gifts , who are not made Partakers of it's inward effectual Grace . ( § 12. ) FOURTHLY , Saving Grace hath an immediate respect unto the Friestly Office of Jesus Christ , with the Discharge thereof in his Oblation and Intercession . There is , I acknowledge , no Gracious Communication unto Men that respects any one Office of Christ exclusively unto the other . For his whole Mediation hath an Influence into all that we receive from God in a way of Favor or Grace . And it is his Person as vested with all his Offices , that is the immediate Fountain of all Grace unto us . But yet something may , yea , sundry things do peculiarly respect some one of his Offices , and are the immediate Effects of the Vertue and Efficacy thereof . So is our Reconciliation and Peace with God the peculiar Effect of his Oblation , which as a Priest he offered unto God. And so in like manner is our Sanctification also , wherein we are washed and cleansed from our Sins in his Blood , Ephes. 5. 25 , 26. Tit. 2. 14. And although Grace be wrought in us by the Administration of the Kingly Power of Christ , yet it is in the pursuit of what he had done for us as a Priest , and the making of it effectual unto us . For by his Kingly Power he makes effectual the Fruits of his Oblation and Intercession : But Gifts proceed solely from the Regal Office and Power of Christ. They have a remote respect unto , and Foundation in the Death of Christ , in that they are all given and distributed unto , and for the good of that Church which he purchased with his own Blood ; but immediately they are Effects only of his Kingly Power . Hence Authority to give and dispose them is commonly placed as a Consequent of his Exaliation at the Right Hand of God , or with respect thereunto , Mat. 28. 18. Acts 2. 33. This the Apostle declares at large , Ephes. 4. 7 , 8 , 9 , 10 , 11. Christ being exalted at the Right Hand of God , all Power in Heaven and Earth being given unto him , and he being given to be Head over all things unto the Church , and having for that end received the Promise of the Spirit from the Father , he gives out these Gifts as it seemeth good unto him . And the Continuation of their Communication , is not the least Evidence of the Continuance of the Exercise of his Kingdom : For besides the Faithful Testimony of the Word to that purpose , there is a three-fold Evidence thereof , giving us Experience of it . ( 1 ) His Communication of Saving Grace in the Regeneration , Conversion and Sanctification of the Elect. For these things he worketh immediately by his Kingly Power . And whilst there are any in the World savingly called and sanctified , he leaves not himself without Witness as to his Kingly Power over all Flesh , whereon he gives Eternal Life unto unto as many as the Father hath given him , John 17. 2. But this Evidence is wholly invisible unto the World , neither is it capable of receiving it when tendred , because it cannot receive the Spirit , nor seeth him , nor knoweth him , John 14. 17. Nor are the things thereof exposed to the Judgment of Sence or Reason , 1 Cor. 2. 9 , 10. ( 2 ) Another Evidence hereof is given in the Judgments that he executes in the World , and the outward Protection which he affords unto his Church . On both these there are evident Impressions of the continued actual Exercise of his Divine Power and Authority : For in the Judgments that he executes on Persons and Nations , that either reject the Gospel or persecute it , especially in some signal and uncontrollable Instance , as also in the Guidance , Deliverance and Protection of his Church , he manifests that though he was dead yet he is alive , and hath the Keys of Hell and Death . But yet because he is on the one Hand pleased to exercise great Patience towards many of his open stubborn Adversaries , yea , the greatest of them , suffering them to walk and prosper in their own ways , and to leave his Church unto various Trials and Distresses , his Power is much hid from the World at present in these Dispensations . ( 3 ) The third Evidence of the Continuance of the Administration of his Mediatory Kingdom , consists in his Dispensation of these Spiritual Gifts , which are properly the Powers of the New World. For such is the Nature of them and their Use , such the Sovereignty that appears in their Distribution , such their Distinction and Difference from all natural Endowments , that even the World cannot but take notice of them , though it violently hate and persecute them ; and the Church is abundantly satisfied with the Sense of the Power of Christ in them . Moreover , the principal End of these Gifts is , to enable the Officers of the Church unto the due Administration of all the Laws and Ordinances of Christ unto it's Edification . But all these Laws and Ordinances , these Offices and Officers , he gives unto the Church as the Lord over his own House , as the Sole Sovereign Lawgiver and Ruler thereof . ( § 13. ) FIFTHLY , They differ as unto the Event even in this World they may come unto , and oft-times actually do so accordingly . For all Gifts , the best of them , and that in the hignest Degree wherein they may be attained in this Life , may be utterly lost or taken away . The Law of their Communication is , that who improveth not that Talent or Measure of them which he hath received , it shall be taken from him . For whereas they are given for no other end , but to Trade withall according to the several Capacities and Opportunities that Men have in the Church , or their Families , or their own private Exercise , if that be utterly neglected , to what end should they be left unto rust and uselesness in the Minds of any ? Accordingly we find it to come to pass . Some neglect them , some reject them , and from both sorts they are Judicially taken away . Such we have amongst us . Some there are who had received Considerable Spiritual Abilities for Evangelical Administrations : But after a while they have fallen into an outward state of things , wherein , as they suppose , they shall have no Advantage by them ; yea , that their Exercise would turn to their Disadvantage , and thereon do wholly neglect them : By this means they have insensibly decayed , until they become as devoid of Spiritual Abilities , as if they never had Experience of any Assistance in that kind . They can no more either pray , or speak , or evidence the Power of the Spirit of God in any thing unto the Edification of the Church . Their Arm is dried up , and their right Eye is utterly darkened , Zech. 11. 17. And this sometimes they come to be sensible of , yea , ashamed of , and yet cannot retrieve themselves . But for the most part they fall into such a state , as wherein the Profession and Use of them becomes as they suppose inconsistent with their present Interest , and so they openly renounce all concernment in them : Neither for the most part do they stay here , but after they have rejected them in themselves , and espoused lazy profitable outward Helps in their room , they blaspheme the Author of them in others , and declare them all to be Delusions , Fancies and Imaginations . And if any one hath the Confidence to own the Assistance of the Holy Spirit in the Discharge of the Duties of the Gospel unto the Edification of the Church , he becomes unto them a Scorn and Reproach . These are Branches cut off from the Vine , whom Men gather ; or those whose miserable Condition is described by the Apostle , Heb. 6. 4 , 5 , 6. But one way or other these Gifts may be utterly lost or taken away from them , who have once received them , and that whether they be Ordinary or Extraordinary . There is no kind of them , no degree of them , that can give us any Security , that they shall be always continued with us , or at all beyond our diligent Attendance unto their Use and Exercise . With Saving Grace it is not so . It is indeed subject unto various Decays in us ; and it 's thriving or flourishing in our Souls , depends upon and answers unto our diligent Endeavour in the use of all means of Holiness , ordinarily , 2 Pet. 1. 5 , 6 , 7 , 8 , 9 , 10. For besides that , no Man can have the least Evidence of any thing of this Grace in him , if he be totally negligent in it's Exercise and Imyrovement ; so no Man ought to expect that it will thrive or abound in him , unless he constantly and diligently attend unto it , and give up himself in all things to it's Conduct . But yet as to the continuance of it in the Souls of the Elect , as to the Life and Being of it's Principle , and principal Effect in habitual Conformity unto God and his Will , it is secured in the Covenant of Grace . ( § 14 ) SIXTHLY , On whomsoever Saving Grace is bestowed , it is so firstly and principally for himself and his own Good. It is a Fruit of the especial Love and Kindness of God unto his own Soul , Jer. 31. 3. This both the Nature and all the Ends of it do declare . For it is given unto us to renew the Image of God in us , to make us like unto him , to restore our Nature , enable us unto Obedience , and to make us meet for the Inheritance of the Saints in Light. But yet we must take heed that we think not that Grace is bestowed on any meerly for themselves . For indeed it is that wherein God designeth a Good unto all , Vir bonus commune Bonum . A good Man is a good to all , Mic. 5. 7. And therefore God in the Communication of Saving Grace unto any , hath a three-sold respect unto others , which it is the Duty of them that receive it diligently to consider and attend unto . ( 1 ) He intends to give an Example by it of what is his Will , and what he opproveth of : And therefore he requires of them in whom it is , such Fruits in Holy Obedience , as may express the Example of an Holy Life in the World , according to the Will of God and unto his Glory . Hereby doth he further the Salvation of the Elect , 1 Pet. 3. 1 , 2. 1 Cor. 7. 16. Convince the Unbelieving World at present , 1 Pet. 2. 12. 15. Chap. 3. 16. And condemn it hereafter , Heb. 11. 7. And himself is glorified , Matth. 5. 16. Let therefore no Man think , that because Grace is firstly and principally given him for himself and his own Spiritual Advantage , that therefore he must not account for it also with respect unto those other Designs of God. Yea , he who in the Exercise of what he esteems Grace , hath respect only unto himself , gives an Evidence that he never had any that was genuine and of the right kind . ( 2 ) Fruitfulness unto the benefiting of others is hence also expected . Holy Obedience the Effect of Saving Grace , is frequently expressed in the Scripture by Fruits and Fruitfulness , See Col. 1. 10. And these Fruits , or the things which others are to feed upon and to be sustained by , are to be born by the Plants of the Lord , the Trees of Righteousness . The Fruits of Love , Charity , Bounty , Mercy , Wisdom , are those whereby Grace is rendred useful in the World , and is taken notice of as that which is lovely and desireable , Ephes. 2. 10. ( 3 ) God requires , that by the Exercise of Grace the Doctrine of the Gospel be adorned and propagated . This Doctrine is from God ; Our Profession is our avowing of it so to be : What it is the World knows not , but takes it's Measures of it from what it observes in them by whom it is professed . And it is the unprofitable flagitious Lives of Christians that have almost thrust the Gospel out of the World with Contempt . But the Care that it be adorned , that it be glorified , is committed of God unto every one on whom he bestows the least of Saving Grace . And this is to be done only by the Guidance of an Holy Conversation in Conformity thereunto . And many other such blessed Ends there are , wherein God hath respect unto the Good and Advantage of other Men in the Collation of Saving Grace upon any . And if gracious Persons are not more useful than others in all things that may have a real Benefit in them unto Mankind , it is their Sin and Shame . But yet after all , Grace is principally and in the first place given unto Men for themselves , their own Good and Spiritual Advantage , out of Love to their Souls , and in order unto their Eternal Blessedness ; all other Effects are but Secondary Ends of it . But as unto these Spiritual Gifts it is quite otherwise . They are not in the first place bestowed on any for their own sakes , or their own Good , but for the Good and Benefit of others . So the Apostle expresly declares , 1 Cor. 12. 7. The Manifestation of the Spirit is given to every Man to profit withall . These Gifts whereby the Spirir evidenceth and manisesteth his Power , are bestowed on Men for this very End , that they may profit and benefit others in their Edification . And yet also where they are duly improved , they tend much to the Spiritual Advantage of them on whom they are bestowed , as we shall see afterwards . Wherefore as Grace is primarily given unto us for our selves , and secondarily for the Good of others ; so Gifts are bestowed in the first place for the Edification of others , and secondly for our own Spiritual Advantage also . ( § 15. ) SEVENTHLY ; The principal difference between them is in their nature and Kind , discovering it self in their different Subjects , Operations and Effects . For those already insisted on are principally from External Causes and Considerations . And , ( 1 ) As to the different Subjects of them , Spiritual Gifts are placed and seated in the Mind or Understanding only , whether they are ordinary or extraordinary they have no other Hold nor Residence in the Soul. And they are in the Mind as it is Notional and Theoretical , rather than as it is practical . They are Intellectual Abilities and no more . I speak of them which have any Residence in us ; For some Gifts , as Miracles and Tongues , consisted only in a transient Operation of an extraordinary Power . Of all others Illumination is the Foundation , and Spiritual Light their Matter . So the Apostle declares in his Order of Expression , Heb. 6. 4. The Will , and the Affections , and the Conscience , are unconcerned in them . Wherefore they change not the Heart with Power , although they may reform the Life by the Efficacy of Light. And although God doth not ordinarily bestow them on flagitious Persons , nor continue them with such as after the reception of them become flagitious ; yet they may be in those who were unrenewed , and have nothing in them to preserve Men absolutely from the worst of Sins . But Saving Grace possesseth the whole Soul ; Men are thereby sanctified throughout in the whole Spirit , Soul and Body , 1 Thes. 5. 17. as hath been at large declared . Not the Mind only is savingly enlightened , but there is a Principle of Spiritual Life infused into the whole Soul , enabling it in all its Powers and Faculties to act Obedientially unto God , whose Nature hath been fully explained elsewhere . Hence , ( 2. ) They differ in their Operations . For Grace changeth and transformeth the whole Soul into its own Nature , Isa. 11. 6 , 7 , 8. Rom. 6. 17. Chap. 12. 2. 2 Cor. 3. 18. It is a New , a Divine Nature unto the Soul , and is in it an Habit disposing , inclining and enabling of it unto Obedience . It acts it self in Faith , Love and Holiness in all things . But Gifts of themselves have not this Power nor these Operations . They may and do in those who are possessed of them in and under their Exercise make great impression on their own Affections , but they change not the Heart , they renew not the Mind , they transform not the Soul into the Image of God. Hence where Grace is predominant , every Notion of Light and Truth which is Communicated unto the Mind , is immediately turned into practice , by having the whole Soul cast into the Mould of it ; where only Gifts bear sway , the use of it in Duties unto Edification is best whereunto it is designed . ( 3. ) As to Effects or Consequents , the great difference is , that on the part of Christ ; Christ doth thereby dwell and reside in our Hearts ; when concerning many of those who have been made partakers of these other Spiritual Endowments , he will say , Depart from me I never knew you , which he will not say of any one whose Soul he hath inhabited . ( § 16. ) These are some of the principal Agreements and Differences between Saving Graces and Spiritual Gifts ; both sorts of them being wrought in Believers by that one and self-same Spirit which divideth to every one as he will. And sor a close of this discourse I shall only add , that where these Graces and Gifts in any Eminency or good Degree are bestowed on the same Persons , they are exceedingly helpful unto each other . A Soul sanctified by Saving Grace , is the only proper Soil for Gifts to flourish in , Grace Influenceth Gifts unto a due Exercise , prevents their abuse , stirs them up unto proper occasions , keeps them from being a matter of Pride or Contention , and subordinates them in all things unto the Glory of God. When the actings of Grace and Gifts are inseparable , as when in Prayer the Spirit is a Spirit of Grace and Supplication , the Grace and Gift of it working together , when utterance in other Duties is always accompanied with Faith and Love , then is God glorified , and our own Salvation promoted . Then have Edifying Gifts a Beauty and Lustre upon them , and generally are most successful ; when they are cloathed and adorned with Humility , Meekness , a Reverence of God , and Compassion for the Souls of Men. Yea when there is no evidence , no manifestation of their being accompanied with these and the like Graces , they are but as a Parable or wise Saying in the Mouth of a Fool. Gifts on the other side excite and stir up Grace unto its proper Exercise , and Operations . How often is Faith , Love and Delight in God excited and drawn forth unto especial Exercise in Believers by the use of their own Gifts . And thus much may suffice as to the Nature of these Gifts in general : we next consider them under their most general Distributions . CHAP. III. Of Gifts and Offices Extraordinary : And first of Offices . ( § 1. ) THE Spiritual Gifts whereof we treat , respect either Powers and Duties in the Church , or Duties only . Gifts that respect Powers and Duties are of two sorts , or there have been , or are at any time , two sorts of such Powers and Duties : The first whereof was Extraordinary , the latter Ordinary , and consequently the Gifts subservient unto them must be of two sorts also , which must further be cleared . ( § 2. ) Wherever Power is given by Christ unto his Churches , and Duiies are required in the execution of that Power , unto the Ends of his Spiritual Kingdom , to be performed by vertue thereof , there is an Office in the Church . For an Ecclesiastical Office is an especial Power given by Christ unto any Person or Persons for the performance of especial Duties belonging unto the Edification of the Church in an especial manner . And these Offices have been of two sorts . ( 1. ) Extraordinary . ( 2. ) Ordinary . Some seem to deny that there was ever any such thing as Extraordinary Power or Extraordinary Offices in the Church . For they do provide Successors unto all who are pleaded to have been of that kind ; and those such as look how far short they come of them in other things , do exceed them in Power and Rule . I shall not contend about words , and shall therefore only enquire what it was that constituted them to be Officers of Christ in his Church whom thence we call Extraordinary ; and then if others can duely lay claim unto them , they may be allowed to pass for their Successors . ( § 3. ) THERE are four things which constitute an extraordinary Officer in the Church of God , and consequently are required in , and do constitute an extraordinary Office. ( 1. ) An extraordinary Call unto an Office , such as none other have or can have by virtue of any Law , Order or Constitution whatever . ( 2. ) An Extraordinary Power communicated unto Persons so called , enabling them to act what they are so called unto , wherein the Essence of any Office doth consist . ( 3. ) Extraordinary Gifts for the Exercise and Discharge of that Power . ( 4. ) Extraordinary Imployment as to its extent and measure , requiring extraordinary Labour , Travail , Zeal and Self-denial . All these do and must concur in that Office , and unto those Offices which we call Extraordinary . ( § 4. ) THUS was it with the Apostles , Prophets and Evangelists at the first , which were all Extraordinary Teaching Officers in the Church , and all that ever were so , 1 Cor. 12. 28. Ephes. 4. 11. Besides these , there were at the first planting of the Church , Persons endued with Extraordinary Gifts , as of Miracles , Healing and Tongues , which did not of themselves constitute them Officers , but do belong to the second Head of Gifts which concern Duties only . Howbeit these Gifts were always most eminently bestowed on them who were called unto the Extraordinary Offices mentioned , 1 Cor. 14. 18. I thank my God I speak with Tongues more than you all . They had the same Gift some of them , but the Apostle had it in a more Eminent Degree . See Mat. 10. 8. And we may treat briefly in our passage of these several sorts of Extraordinary Officers . ( § 5. ) First , For the Apostles , they had a double Call , Mission and Commission , or a Twofold Apostleship . Their first Call was unto a subserviency unto the Personal Ministry of Jesus Christ. For he was a Minister of the Circumcision for the Truth of God , to confirm the Promises made unto the Fathers , Rom. 15. 8. In the discharge of this his Personal Ministry it was necessary that he should have peculiar Servants and Officers under him to prepare his Way and Work , and to attend him therein . So he Ordained Twelve that they should be with him , and that he might send them forth to Preach , Mark 3. 14. This was the substance of their first Call and Work , namely to attend the presence of Christ , and to go forth to Preach as he gave them order . Hence because he was in his own Person as to his Prophetical Office the Minister only of the Circumcision , being therein according to all the Promises sent only to the lost Sheep of the House of Israel , he confined those who were to be thus assistant unto him in that his especial Work and Ministry , and whilst they were so , unto the same Persons and People , expresly prohibiting them to extend their Line or Measure any further . Go not , saith he , into the way of the Gentiles , and into any City of the Samaritans enter you not ; but go rather unto the lost Sheep of the House of Israel , Mat. 10. 5. This rather was absolutely exclusive of the others during his Personal Ministry , and afterwards included only the preeminence of the Israelites , that they were to have the Gospel offered unto them in the first place . It was necessary the Word of God should be first spoken unto them , Acts 13. 46. ( § 6. ) And this , it may be , occasioned that Difference which was afterwards among them , whether their Ministry extended unto the Gentiles or no ; as we may see Acts , Chap. 10 and 11. But whereas our Saviour in that Commission , by virtue whereof they were to act after his Resurrection , had extended their Office and Power expresly to all Nations , Mat. 28. 19. or to every Creature in all the World , Mat. 16. 15. A Man would wonder whence that uncertainty should arise . I am perswaded that God suffered it so to be , that the Calling of the Gentiles might be more signaliz'd , or made more eminent thereby . For whereas this was the great Mystery which in other Ages was not made known but hid in God , namely that the Gentiles should be Fellow Heirs , and of the same Body , and partakers of his Promise in Christ , that is , of the Promise made unto Abraham by the Gospel , Ephes. 3. 5 , 6 , 7 , 8 , 9 , 10. it being now to be laid open and displayed , he would by their Hesitation about it have it searched into , examined , tryed and proved , that the Faith of the Church might never be shaken about it in after Ages . And in like manner when God at any time suffereth Differences and Doubts about the Truth or his Worship , to arise in the Church , he doth it for Holy Ends , although for the present we may not be able to discover them . But this Ministry of the Apostles with its Powers and Duties , this Apostleship which extended only unto the Church of the Jews , ceased at the Death of Christ , or at the end of his own Personal Ministry in this World. Nor can any , I suppose , pretend unto a Succession to them therein . Who or what peculiar Instruments he will use and imploy for the final Recovery of that miserable lost People , whether he will do it by an Ordinary or an Extraordinary Ministry , by Gifts Miraculous , or by the naked Efficacy of the Gospel , is known only in his own Holy Wisdom and Counsel ; The Conjectures of Men about these things are vain and fruitless . For although the Promises under the Old Testament for the calling of the Gentiles were far more clear and numerous , than those which remain concerning the recalling of the Jews , yet because the Manner , Way , and all other Circumstances were obscured , the whole is called a Mystery hid in God from all the former Ages of the Church ; much more therefore may the way and manner of the recalling of the Jews be esteemed an hidden Mystery ; as indeed it is notwithstanding the Dreams and Conjectures of too many . ( § 7. ) BUT these same Apostles , the same individual Persons , Judas only excepted , had another Call unto that Office of Apostleship which had respect unto the whole Work and Interest of Christ in the World. They were now to be made Princes in all Lands , Rulers , Leaders in Spiritual things , of all the Inhabitants of the Earth , Psal. 4. 5. 16. And to make this Call the more conspicuous and evident , as also because it includes in it the Institution and Nature of the Office it self whereunto they were called , our Blessed Saviour proceedeth in it by sundry degrees . For , ( 1. ) He gave unto them a Promise of Power for their Office , or Office-Power , Mat. 16. 19. So he promised unto them in the Person of Peter the Keys of the Kingdom of Heaven , or a power of Spiritual binding and loosing of Sinners , of remitting or retaining Sin by the Doctrine of the Gospel , Mat. 18. 18. John 20. 23. ( 2. ) He actually collated a Right unto that Power upon them , expressed by an outward Pledge , John 20 21 , 22 , 23. Jesus saith unto them , Peace be unto you , as my Father hath sent me , even so send I you . And when he had said this he breathed on them , and saith unto them , Receive ye the Holy Ghost , whose soever Sins ye remit , they are remitted unto them , and whose soever Sins ye retain they are retained . And this Communication of the Holy Ghost was such as gave them a peculiar Right and Title unto their Office , but not a Right and Power unto its Exercise . ( 3. ) He Sealed as it were their Commission which they had for the Discharge of their Office , containing the whole warranty they had to enter upon the World , and to subdue it unto the Obedience of the Gospel , Mat. 28. 18 , 19 , 20. Go Teach , Baptize , Command . But yet , ( 4. ) All these things did not absolutely give them a present Power for the Exercise of that Office whereunto they were called , or at least a limitation was put for a Season upon it . For under all this Provision and Furniture they are commanded to stay at Hierusalem , and not address themselves unto the discharge of their Office , until that were fulfilled which gave it its compleatness and perfection , Acts 1. 4 , 6. Wherefore it is said , That after his Ascention into Heaven , he gave some to be Apostles , Ephes. 4. 8 , 11. He gave not any compleatly to be Apostles until then . He had before appointed the Office , designed the Persons , gave them their Commission with the visible pledge of the Power they should afterwards receive . But there yet remained the Communication of extraordinary Gifts unto them to enable them unto the discharge of their Office. And this was that which after the Ascention of Christ they received on the day of Pentecost , as it is related , Acts 2. And this was so essentially necessary unto their Office , that the Lord Christ is said therein to give some to be Apostles . For without these Gifts they were not so , nor could discharge that Office unto his Honour and Glory . And these things all concurred to the Constitution of this Office , with the Call of any Persons to the discharge of it . The Office it self was instituted by Christ , the Designation and Call of the Persons unto this Office was an immediate Act of Christ. So also was their Commission and Power , and the Extraordinary Gifts which he endowed them withall . And whereas the Lord Christ is said to give this Office and these Officers after his Ascension , namely in the Communication of the Gifts of the Holy Ghost unto those Officers for the Discharge of that Office , it is evident that all Office-Power depends on the Communication of Gifts whether Extraordinary or Ordinary . But where any of these is wanting , there is no Apostle , nor any Successor of one Apostle . Therefore when Paul was afterwards added unto the Twelve in the same Power and Office , he was careful to declare how he received both Call , Commission and Power immediately from Jesus Christ. Paul an Apostle , not of Men , neither by Men , but by Jesus Christ , and God the Father who raised him from the Dead , Gal. 1. 1. Whereas those who pretend to be their Successors , if they will speak the Truth must say , that they are what they are , neither of Jesus Christ , nor God the Father , but or Men and by Men. However they neither dare nor will pretend so to be of God and Christ , as not to be called by the Ministry of Man , which evacuates the pretence of Succession in this Office. ( § 8. ) Furthermore , unto the Office described there belongs the measure and extent of its Power Objectively , and the Power it self Intensively or Subjectively . For the first , the Object of Apostolical Power was Twofold , ( 1. ) The World to be Converted . ( 2. ) The Churches gathered of those that were Converted , whether Jews or Gentiles . For the first ; their Commission extended to all the World ; and every Apostle had Right , Power and Authority to Preach the Gospel to every Creature under Heaven , as he had opportunity so to do , Mat. 28. 18 , 19 , 20. Mark 16. 15. Rom. 10. 15 , 16 , 17 , 18. Now whereas it was impossible that any one Person should pass through the whole World in the pursuit of this Right and Power ; and whereas for that cause our Lord had ordained Twelve to that purpose , that the Work might the more effectually be carried on by their Endeavours , it is highly probable that they did by Agreement distribute the Nations into certain Lots and Portions which they singly took upon them to instruct . So there was an Agreement between Paul on the one Hand with Barnabas , and Peter , James and John on the other , that they should go to the Gentiles , and the other take more especial Care of the Jews , Gal. 2. 7 , 8 , 9. And the same Apostle afterwards designed to avoid the Line or Allotment of others to Preach the Gospel where the People were not allotted unto the especial Charge of any other , 2 Cor. 10. 16. But yet this was not so appointed as if their Power was limited thereby , or that any of them came short in his Apostolical Power in any other place in the World , as well as that wherein for conveniency he particularly exercised his Ministry . For the Power of every one still equally extended unto all Nations , although they could not always Exercise it in all places alike . Nor did that express Agreement that was between Peter and Paul about the Gentiles and the Circumcision , either discharge them of their Duty , that the one should have more regard unto the Circumcision , or the other unto the Gentiles ; nor did it limit their Power , or bound their Apostolical Authority ; but only directed the Exercise of it as unto the principal Intention and Design . Wherefore as to the Right and Authority of Preaching the Gospel and Converting Persons unto the Faith , the whole World sell equally under the Ca●e , and was in the Commission of every Apostle , although they applyed themselves unto the discharge of this Work in particular , according to their own Wisdom and Choice under the guidance and disposal of the Providence of God. And as I will not deny but that it is the Duty of every Christian , and much more of every Minister of the Gospel , to promote the Knowledge of Christ unto all Mankind , as they have opportunities and advantages so to do ; yet I must say , if there be any who pretend to be Successors of the Apostles as to the extent of their Office-Power unto all Nations ; notwithstanding whatever they may pretend of such an Agreement to take up with a Portion accommodated unto their Ease and Interest , whilst so many Nations of the Earth lye unattempted as to the Preaching of the Gospel , they will one Day be found Transgressors of their own Profession , and will be dealt withal accordingly . ( § 9. ) OUT of the World by the Preaching of the Gospel Persons were called , converted , and thereon gathered into Holy Societies or Churches for the Celebration of Gospel worship , and their own mutual Edification . All these Churches whenever they were called and planted in the whole World , were equally under the Authority of every Apostle . Where any Church was called and planted by any particular Apostle , there was a peculiar Relation between him and them , and so a peculiar mutual Care and Love : Nor could it otherwise be . So the Apostle Paul pleads an especial Interest in the Corinthians and others , unto whom he had been a Spiritual Father in their Conversion , and the Instrument of forming Christ in them . Such Churches therefore as were of their own peculiar calling and planting , it is probable they did every one take Care of in a peculiar manner . But yet no Limitation of the Apostolical Power ensued hereon . Every Apostle had still the Care of all the Churches on him , and Apostolical Authority in every Church in the World equally , which he might exercise as occasion did require . Thus Paul affirmeth that the Care of all the Churches was upon him daily , 2 Cor. 11. 28. And it was the Crime of Diotrephes , for which he is branded , that he opposed the Apostolical Power of John in that Church , where probably he was the Teacher , 3 John 9 , 10. But what Power now over all Churches , or Authority in all Churches , some may fancy or claim to themselves , I know not ; but it were to be wished that Men would reckon that Care and Labour are as extensive in this Case as Power and Authority . ( § 10. ) AGAIN , the Power of this extraordinary Office may be consider'd intensively or formally what it was . And this in one Word was , All the Power that the Lord Christ hath given or thought meet to make use of for the Edification of the Church . I shall give a brief Description of it in some few general Instances . ( 1 ) It was a Power of administring all the Ordinances of Christ in the way and manner of his Appointment . Every Apostle in all places had Power to Preach the Word , to Administer the Sacraments , to Ordain Elders , and to do whatever else belonged unto the Worship of the Gospel . But yet they had not Power to do any of these things any otherwise but as the Lord Christ had appointed them to be done . They could not Baptize any but Believers and their Seed , Acts 8. 36 , 37 , 38. Acts 16. 15. They could not Administer the Lord's Supper unto any but the Church , and in the Church , 1 Cor. 10. 20 , 22 , 23 , 24. Chap. 10. 17. They could not Ordain Elders , but by the Suffrage and Election of the People , Acts 14. 23. Those indeed who pretend to be their Successors , plead for such a Right in themselves unto some , if not all Gospel-Administrations , as that they may take Liberty to dispose of them at their pleasure by their sole Authority , without any regard unto the Rule of all Holy Duties in particular . ( 2 ) It was a Power of executing all the Laws of Christ , with the Penalties annexed unto their Disobedience . We have , saith the Apostle , in a readiness wherewith to revenge all Disobedience , 2 Cor. 10. 6. And this principally consisted in the Power of Excommunication , or the Judiciary Excision of any Person or Persons from the Society of the Faithful , and Visible Body of Christ in the World. Now although this Power were absolutely in each Apostle towards all Offenders in every Church ; whence Paul affirms that he had himself delivered Hymeneus and Alexander unto Satan , 1 Tim. 1. 20. Yet did they not exercise this Power without the Concurrence and Consent of the Church from whence an Offender was to be cut off ; because that was the Mind of Christ , and that which the Nature of the Ordinance did require , 1 Cor. 5. 3 , 4 , 5. ( 3 ) Their whole Power was Spiritual and not Carnal . It respected the Souls , Minds and Consciences of Men alone as it's Object , and not their Bodies ; or Goods , or Liberties in this World. Those extraordinary Instances of Ananias and Saphira in their suddain Death , of Elymas in his Blindness , were only miraculous Operations of God in testifying against their Sin , and proceeded not from any Apostolical Power in the Discharge of their Office. But as unto that kind of Power which now hath devoured all other Appearances of Church Authority , and in the Sence of the most is only significant , namely , to Fine , Punish , Imprison , Banish , Kill and Destroy Men and Women , Christians , Believers , Persons of an unblameable useful Conversation , with the worst of Carnal Weapons and Savage Cruelty of Mind , as they were never intrusted with it , nor any thing of the like kind , so they have sufficiently manifested how their Holy Souls did abhor the Thoughts of such Antichristian Power and Practices ; though in others the Mystery of Iniquity began to work in their Days . ( § 11. ) THE Ministry of the LXX also , which the Lord Christ sent forth afterwards , to go two and two before his Face into every City and Place whither he himself would come , was in like manner Temporary ; that is , it was subservient and commensurate unto his own Personal Ministry in the Flesh , Luke 10. 1 , 2 , 3. These are commonly called Evangelists , from the General Nature of their Work , but were not those Extraordinary Officers , which were afterwards in the Christian Church under that Title and Appellation . But there was some Analogy and Proportion between the one and the other . For as these first Seventy seem to have had an Inferiour Work , and subordinate unto that of the Twelve in their Ministry unto the Church of the Jews , during the time of the Lord Christ his Converse among them ; so those Evangelists that afterwards were appointed , were subordinate unto them in their Evangelical Apostleship . And these also as they were immediately called unto their Employment by the Lord Jesus , so their Work being Extraordinary , they were endued with Extraordinary Gifts of the Holy Ghost , as Ver. 9. 17 , 19. ( § 12. ) IN the Gospel Church-state there were Evangelists also as they are mentioned , Eph. 4. 11. Acts 21. 2. 2 Tim. 4. 5. Gospellers , Preachers of the Gospel , distinct from the Ordinary Teachers of the Churches . Things I confess are but obscurely delivered concerning this sort of Men in Scripture ; their Office being not designed unto a Continuance . Probably the Institution of it was traduced from the Temporary Ministry of the Seventy before mentioned . That they were the same Persons continued in their first Office , as the Apostles were , is uncertain and improbable ; though it be not that some of them might be called thereunto ; as Philip , and Timothy , and Titus , were Evangelists that were not of that first Number . Their especial Call is not mentioned , nor their Number any where intimated . That their Call was Extraordinary is hence apparent , in that no Rules are any where given or prescribed about their Choice or Ordination , no Qualification of their Persons expressed , nor any Direction given the Church as to it 's future Proceeding about them , no more than about new or other Apostles . They seem to have been called by the Apostles , by the Direction of a Sp irit of Prophesie or immediate Revelation from Christ. So it is said of Timothy , who is expresly called an Evangelist , 2 Tim. 4. 5. That he received that Gift by Prophesie , 1 Tim. 4. 14. that is , the Gift of the Office : As when Christ ascended , he gave Gifts unto Men , some to be Evangelists , Eph. 4. 8 , 11. For this way did the Holy Ghost design Men unto extraordinary Offices and Employments , Acts 13. 1 , 2 , 3. And when they were so designed by Prophesie , or immediate Revelation from Christ by the Holy Ghost , then the Church in Compliance therewith both prayed for them , and laid their Hands on them : So when the Holy Ghost had revealed his choosing of Paul and Barnabas unto an especial Work , the Prophets and Teachers of the Church of Antioch where they then were , fasted and prayed , and laid their Hands on them , so sending them away , Acts 13. 14. And when Timothy was called to be an Evangelist by especial Revelation or Prophesie , the Apostle laid his Hands on him , whereby he received the Holy Ghost in his extraordinary Gifts : The Gift of God which was in him by the putting on of his Hands , 2 Tim. 1. 6. And as it was usual with him to joyn others with himself in those Epistles which he wrote by immediate Divine Inspiration , so in this Act of laying his Hands on an Evangelist as a Sign of the Communication of extraordinary Gifts , he joyned the Ordinary Presbytery of the Church with him , that were present in the place where he was so called . It is evident therefore , that both their Call and their Gifts were extraordinary , and therefore so also was their Office. For although Men who have only an Ordinary Call to Office may have Extraordinary Gifts , and many had so in Primitive Times : And although some might have Extraordinary Gifts , who were never called unto Office at all , as some of those who spake with Tongues , and wrought Miracles ; yet where there is a Concurrence of an Extraordinary Call and Extraordinary Gifts , there the Office is Extraordinary . ( § 13. ) THE Power that these Officers in the Church were entrusted with , was Extraordinary : For this is a certain Consequent of an Extraordinary Call , and Extraordinary Gifts . And this Power respected all Churches in the World equally ; yea , and all Persons , as the Apostles also did . But whereas their Ministry was subordinate unto that of the Apostles , they were by them guided as to the particular places wherein they were to exercise their Power , and discharge their Office for a Season . This is evident from Paul's Disposal of Titus as to his Work and Time , Tit. 1. 5. Chap. 3. 12. But yet their Power did at no time depend on their Relation unto any particular place or Churcb , nor were they ever Ordained to any one Place or See more than another . But the Extent of their Employment was every way as large as that of the Apostles , both as to the World and as to the Churches ; only in their present particular Disposal of themselves , they were , as it is probable , for the most part under the Guidance of the Apostles ; although sometimes they had particular Revelations and Directions from the Holy Ghost , or by the Ministry of Angels , for their especial Employment , as Philip had , Acts 8. 26. ( § 14. ) AND as for their Work , it may be reduced unto Three Heads . ( 1 ) To Preach the Gospel in all Places unto all Persons , as they had occasion . So Philip went down to Samaria and preached Christ , Acts 8. 5. And when the Apostle Paul chargeth Timothy to do the Work of an Evangelist , 2 Tim. 4. 5. he prescribes unto him Preaching the Word in Season and out of Season , ver . 2. And whereas this was incumbent in like manner on the Ordinary Teachers of every Church ; the Teaching of those Evangelists differed from theirs in two things . ( 1 ) In the Extent of their Work , which as we shewed before , was equal unto that of the Apostles ; whereas Ordinary Bishops , Pastors or Teachers , were to feed , teach and take care of the especial Flocks only which they were set over , Acts 20. 17 , 18. 1 Pet. 5. 2. ( 2 ) They were obliged to labour in their Work in a more than ordinary manner ; as it should seem from 2 Tim. 4. 5. ( 2ly . ) The Second Part of their Work was to confirm the Doctrine of the Gospel by Miraculous Operations as occasion did require . So Philip the Evangelist wrought many Miracles of sundry sorts at Samaria , in the Confirmation of the Doctrine which he taught , Acts 8. 6 , 7 , 13. And in like manner there is no question , but that the rest of the Evangelists had the Power or Gift of Miraculous Operations , to be exercised as occasion did require , and as they were guided by the Holy Ghost . ( 3 ) They were employed in the settling and compleating of those Churches , whose Foundations were laid by the Apostles . For whereas they had the great Work upon them , of Preaching the Gospel unto all Nations , they could not continue long or reside in any one Place or Church . And yet when Persons were newly converted to the Faith , and disposed only into an Imperfect Order , without any especial peculiar Officers , Guides or Rulers of their own ; it was not safe leaving of them unto themselves , lest they should be too much at a Loss as to Gospel-Order and Worship . Wherefore , in such places where any Churches were planted , but not compleated , nor would the Design of the Apostles suffer them to continue any longer there ; they left these Evangelists among them for a Season , who had Power by vertue of their Office to dispose of things in the Churches , until they came unto Compleatness and Perfection . When this End was attained , and the Churches were settled under Ordinary Elders of their own , the Evangelists removed into other places , according as they were directed or disposed . These things are evident from the Instructions given by Paul unto Timothy and Titus , which have all of them respect unto this Order . ( § 15. ) Some there are who plead for the Continuance of this Office : Some in express Terms and under the same Name : Others for Successors unto them , at least in that part of their Work which consisteth in Power over many Churches . Some say that Bishops succeed to the Apostles , and Presbyters unto those Evangelists : But this is scarce defensible in any tolerable manner by them whose Interest it is to defend it . For Timothy , whom they would have to be a Bishop , is expresly called an Evangelist . That which is pleaded with most probability for their Continuance , is the Necessity of the Work wherein they were employed in the Rule and Settlement of the Churches : But the Truth is , if their whole Work as before described be consulted , as none can perform some parts of it , so it may be very few would over-earnestly press after a Participation of their Office. For to preach the Word continually , and that with a peculiar Labour and Travail , and to move up and down according as the Necessity of the Edification of the Churches doth require , doing nothing in them but according to the Rule and Appointment of Christ , are things that not many will earnestly covet to be engaged in . But there is an Apprehension that there was something more than Ordinary Power belonging unto this Office , that those who enjoyed it were not obliged always to labour in any particular Church , but had the Rule of many Churches committed unto them . Now whereas this Power is apt to draw other desireable things unto it , or carry them along with it ; this is that which some pretend a Succession unto : Though they are neither Called like them , nor Gifted like them , nor Labour like them , nor have the same Object of their Employment , much less the same Power of Extraordinary Operations with them ; yet as to the Rule over sundry Churches , they must needs be their Successors . I shall therefore briefly do these two things . ( 1 ) Shew that there are no such Officers as these Evangelists continued by the Will of Christ in the ordinary State and Course of the Chrrch. ( 2 ) That there is no need of their Continuance from any Work applied unto them . ( § 16. ) AND , 1. The things that are Essential unto the Office of an Evangelist , are unattainable at present unto the Church . For where no Command , no Rule , no Authority , no Directions are given , for the calling of any Officer , there that Office must cease , as doth that of the Apostles , who could not be called but by Jesus Christ. What is required unto the Call of an Evangelist , was before declared . And unless it can be manifested either by Institution or Example , how any one may be otherwise called unto that Office , no such Office can be continued . For a Call by Prophesie or Immediate Revelation none now will pretend unto . And other Call the Evangelists of Old had none . ( § 17. ) NOR is there in the Scripture the least mention of the Call or Appointment of any one to be an Ecclesiastical Officer in an Ordinary stated Church , but with Relation unto that Church whereof he was , or was to be , an Officer . But an Evangelist as such , was not especially related unto any one Church more than another ; though as the Apostles themselves , they might for a time attend unto the Work in one Place or Church , rather or more , than another . Wherefore without a Call from the Holy Ghost , either immediate by Prophesie and Revelation , or by the Direction of Persons infallibly inspired , as the Apostles were , none can be called to be Evangelists , nor yet to succeed them under any other Name in that Office . Wherefore the Primitive Church after the Apostles time , never once took upon them to constitute or Ordain an Evangelist , as knowing it a thing beyond their Rule , and out of their Power . Men may invade an Office when they please , but unless they be called unto it , they must account for their Usurpation . And as for those who have erected an Office in the Church , or an Episcopacy , principally if not solely out of what is ascribed unto these Evangelists , namely , to Timothy and Titus , they may be further attended unto in their Claim , when they lay the least Pretence unto the whole of what is ascribed unto them . But this doing the Work of an Evangelist , is that which few Men care for , or delight in ; only their Power und Authority in a new kind of Mannagery , many would willingly possess themselves of . ( § 18. ) 2. THE Evangelists we read of , had extraordinary Gifts of the Holy Spirit , without which they could not warrantably undertake their Office. This we have manifested before . Now these extraordinary Gifts , differing not only in Degrees but in Kind from all those of the Ordinary Ministry of the Church , are not at present by any pretended unto : And if any should make such a Pretence , it would be an easie matter to convince them of their Folly. But without these Gifts , men must content themselves with such Offices in the Church as are stated with respect unto every particular Congregation . Acts 14. 23. Chap. 20. 28. Tit. 1. 5. 1 Pet. 5. 1 , 2. Phil. 1. 1. ( § 19. ) SOME indeed seem not satisfied , whether to derive their Claim from Timothy and Titus as Evangelists , or from the Bishops that were Ordained by them , or described unto them . But whereas those Bishops were no other but Elders of particular Churches , as is evident beyond a modest Denyal , from Acts 20. 28. Phil. 1. 1. 1 Tim. 3. 1 , 2 , 8. Tit. 1. 4 , 5. So certainly they cannot be of both sorts , the one being apparently superiour unto the other . If they are such Bishops as Titus and Timothy Ordained , it is well enough known both what is their Office , their Work and their Duty : If such as they pretend Timothy and Titus to be , they must manifest it in the like Call , Gifts and Employment , as they had . ( § 20. ) FOR , ( 3 ) There are not any now , who do pretend unto their Principal Employment by Vertue of Office , nor can so do . For it is certain , that the Principal Work of the Evangelists was to go up and down from one Place and Nation unto another , to preach the Gospel unto Jews and Gentiles as yet unconverted , and their Commission unto this purpose was as large and extensive as that of the Apostles . But who shall now empower any one hereunto ? What Church , what Persons have received Authority to Ordain any one to be such an Evangelist ? Or what Rules or Directions are given as to their Qualifications , Power or Duty ; or how they should be so ordained ? It is true , those who are ordained Ministers of the Gospel , and others also that are the Disciples of Christ , may and ought to preach the Gospel to unconverted Persons and Nations as they have opportunity , and are particularly guided by the Providence of God : But that any Church or Person have Power or Authority to ordain a Person unto this Office and Work , cannot be proved . ( § 21. ) LASTLY , The Continuance of the Employment as unto the Settling of new planted Churches , is no way necessary . For every Church being planted and settled , is entrusted with Power for it's own Preservation and continuance in due Order according to the Mind of Christ , and is enabled to do all those things in it self , which at first were done under the Guidance of the Evangelists ; nor can any one Instance be given wherein they are defective . And where any Church was called and gathered in the Name of Christ , which had some things yet wanting unto it's Perfection and Compleat Order , which the Evangelists were to finish and settle ; they did it not but in and by the Power of the Church it self ; only presiding and directing in the things to be done . And if any Churches through their own Default have lost that Order and Power which they were once established in , as they shall never want Power in themselves to recover their pristine Estate and Condition , who will attend unto their Duty according unto Rule to that purpose : So this would rather prove a Necessity of raising up new Evangelists , of a new extraordinary Ministry on the Defection of Churches , than the continuance of them in the Church rightly stated and settled . ( § 22. ) Besides these Evangelists , there were Prophets also who had a Temporary , Extraordinary Ministry in the Church . Their grant from Christ or Institution in the Church is mentioned , 1 Cor. 12. 28. Ephes. 4. 11. and the Exercise of their Ministry is declared Acts 13. 1. But the Names of Prophets , and Prophesie , are used variously in the New Testament . For sometimes an Extraordinary Office and Extraordinary Gifts are signified by them ; and sometimes Extraordinary Gifts only ; sometimes an Ordinary Office with Ordinary Gifts ; and sometimes Ordinary Gifts only . And unto one of these Heads may the use of the word be every where reduced : In the places mentioned , Extraordinary Officers endued with Extraordinary Gifts are intended . For they are said to be set in the Church ; and are placed in the second Rank of Officers next to the Apostles ; first Apostles , secondarily Prophets , 1 Cor. 12. 28. between them and Evangelists , Ephes. 4. 11. And two things are ascribed unto them . ( 1. ) That they received immediate Revelations and Directions from the Holy Ghost , in things that belonged unto the present Duty of the Church . Unto them it was that the Holy Ghost revealed his Mind , and gave Commands concerning the separation of Barnabas and Saul unto their Work , Acts 13. 2. ( 2. ) They foretold things to come by the Inspiration of the Holy Ghost , wherein the Duty or Edification of the Church was concerned . So Agabus the Prophet foretold the Famine in the days of Claudius Caesar , whereon Provision was made for the poor Saints at Hierusalem , that they might not suffer by it , Acts 11. 28 , 29. And the same Person afterwards , prophesied of the Bonds and Sufferings of Paul at Hierusalem , Acts 21. 10 , 11. And the samething , it being of the highest Concernment unto the Church , was , ( as it should seem ) revealed unto the Prophets that were in most Churches ; for so himself gives an account hereof . And now behold I go bound in the Spirit unto Hierusalem , not knowing the things that shall befall me there , save that the Holy Ghost witnesseth in every City that Bonds and Afflictions abide me , Acts 20. 21 , 22. That is , in all the Cities he passed through , where there were Churches planted and Prophets in them . These things the Churches then stood in need of , for their Confirmation , Direction and Comfort ; and were therefore I suppose , most of them supplyed with such Officers for a Season ; that is , whilst they were needful . And unto this Office , though expresly affirmed to be set in the Church and placed between the Apostles and the Evangelists , none that I know of do pretend a Succession . All grant that they were extraordinary , because their Gift and Work was so ; but so were those of Evangelists also . But there is no mention of the Power and Rule of these Prophets , or else undoubtedly we should have had on one pretence or other Successors provided for them . ( § 23. ) 2dly , Sometimes an Extraordinary Gift without Office is intended in this Expression . So it is said that Philip the Evangelist had four Daughters , Virgins , which did Prophesie , Acts 21. 9. It is not said that they were Prophetesses , as there were some under the Old Testament ; only that they did Prophesie ; that is , they had Revelations from the Holy Ghost occasionally for the use of the Church . For to Prophesie is nothing but to declare hidden and secret things by virtue of immediate Revelation , be they of what Nature they will ; and so is the word commonly used , Mat. 26. 68. Luke 22. 64. So an Extraordinary Gift without Office is expressed , Acts 19. 6. And when Paul had laid his Hands upon them , the Holy Ghost came , and they spake with Tongues and Prophesied . Their Prophesying , which was their Declaration of Spiritual things by immediate Revelation , was of the same Nature with their speaking with Tongues ; both Extraordinary Gifts and Operations of the Holy Ghost . And of this sort were those Miracles , Healings and Tongues which God for a time set in the Church , which did not constitute distinct Officers in the Church , but they were only sundry Persons in each Church which were endued with these Extraordinary Gifts for its Edification . And therefore are they placed after Teachers , comprizing both , which were the principal sort of the ordinary continuing Officers of the Church , 1 Cor. 12. 28. And of this sort do I reckon those Prophets to be who are treated of , 1 Cor. 14. 29 , 30 , 31 , 32 , 33. For that they were neither stated Officers in the Churches , nor yet the Brethren of the Church promiscuously ; but such as had received an especial Extraordinary Gift , is evident from the Context , see verse 30. 37. ( § 24. ) AGAIN , an Ordinary Office with Ordinary Gifts is intended by this Expression , Rom. 12. 6. Having then Gifts differing according to the Grace that is given to us , whether Prophesie , let us Prophesie according to the proportion of Faith. Prophesie here can intend nothing but Teaching , or Preaching , in the Exposition and Application of the Word ; for an External Rule is given unto it , in that it must be done according to the proportion of Faith , or the sound Doctrine of Faith revealed in the Scripture . And this ever was and will ever continue to be the Work and Duty of the ordinary Teachers of the Church , whereunto they are enabled by the Gifts of Christ which they receive by the Holy Ghost , Eph. 4. 7. as we shall see more afterwards . And hence also those who are not called unto Office , who have yet received a Gift enabling them to declare the Mind of God in the Scripture unto the Edification of others , may be said to Prophesie . ( § 25. ) AND these things I thought meet to interpose , with a brief Description of those Officers which the Lord Jesus Christ granted unto his Church for a Season , at its first Planting and Establishment , with what belonged unto their Office , and the necessity of their Work. For the Collation of them on the Church , and their whole Furniture with Spiritual Gifts , was the immediate Work of the Holy Ghost , which we are in the Declaration of ; and withall it was my Design to manifest how vain is the pretence of some unto a kind of Succession unto these Officers , who have neither an Extrordinary Call , nor Extraordinary Gifts , nor Extraordinary Imployment , but only are pleased to assume an Extraordinary Power unto themselves , over the Churches and Disciples of Christ ; and that such as neither Evangelists , nor Prophets , nor Apostles , did ever claim or make use of . But this matter of Power is Fuel in it self unto the Proud , Ambitious Minds of Diotrephists , and as now circumstanced with other Advantages , is useful to the corrupt Lusts of Men ; and therefore it is no wonder if it be pretended unto , and greedily reached after , by such as really have neither Call to the Ministry , nor Gifts for it , nor do employ themselves in it . And therefore as in these Extraordinary Officers and their Gifts , did consist the Original Glory and Honour of the Churches in an especial manner , and by them was their Edification carried on and perfected ; so by an empty pretence unto their Power , without their Order and Spirit , the Churches have been stained and deformed , and brought to destruction . But we must return unto the Consideration of Extraordinary Spiritual Gifts , which is the especial Work before us . CHAP. IV. Extraordinary Spiritual Gifts . 1 Cor. 12. v. 8 , 9 , 10 , 11. ( § 1. ) EXTRAORDINARY Spiritual Gifts were of two sorts . First , Such as absolutely exceed the whole Power and Faculties of our Minds and Souls . These therefore did not consist in an abiding Principle or Faculty alway resident in them that received them , so as that they could Exercise them by vertue of any inherent Power and Ability . They were so granted unto some Persons in the Execution of their Office , as that so often as was needful , they could produce their Effects by vertue of an immediate Extraordinary Influence of Divine Power , transiently affecting their Minds . Such was the Gift of Miracles , Healing , and the like . There were no Extraordinary Officers , but they had these Gifts . But yet they could work or operate by vertue of them , only as the Holy Ghost gave them especial Direction for the putting forth of his Power in them . So it is said that Paul and Barnabas Preaching at Iconium , the Lord gave Testimony unto the word of his Grace , and granted Signs and Wonders to be done by their Hands , Acts 14. 3. The working of Signs and Miracles , is the immediate operation of the Spirit of God ; nor can any Power or Faculty efficiently productive of such Effects , abide in the Souls or Minds of Men : These miraculous Operations were the witness of the Holy Ghost sent down from Heaven , which he gave to the Truth of the Gospel . See Heb. 2. 4. with our Exposition thereon . Wherefore there was no more in these Gifts which absolutely exceed the whole faculties of our Natures , but the designing of certain Persons by the Holy Ghost , in and with whose Ministry he would himself effect miraculous operations . Secondly , They were such as consisted in Extraordinary Endowments and Improvements of the Faculties of the Souls or Minds of Men ; such as Wisdom , Knowledge , Utterance , and the like . Now where these were bestowed on any in an Extraordinary manner , as they were on the Apostles and Evangelists , they differed only in Degree from them that are ordinary , and still continued ; but are of the same kind with them ; whereof we shall treat afterward . Now whereas all these Gifts of both sorts , are expresly and distinctly enumerated , and set down by our Apostle in one place , I shall consider them as they are there proposed by him . ( § 2. ) 1 COR. 12. 7 , 8 , 9 , 10 , 11. But the manifestation of the Spirit is given to every Man to profit withall . For to one is given by the Spirit the word of Wisdom ; to another the word of Knowledge by the same Spirit ; to another Faith by the same Spirit ; to another the Gifts of Healing by the same Spirit ; to another the working of Miracles ; to another Prophesie ; to another discerning of Spirits ; to another divers kinds of Tongues ; to another the Interpretation of Tongues : But all these worketh that one and self-same Spirit ; dividing to every one severally as he will. The general Concernments of this passage in the Apostle were declared , and the context opened , at the beginning of our Discourse on this subject . I shall only now consider the especial Spiritual Gifts that are here enumerated by the Apostle , which are Nine in number , laid down promiscuously without respect unto any order or dependance of one upon another ; although it is probable that those first placed , were the principal , or of principal use in the Church . ( § 3. ) The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word of Wisdom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew ; which often signifies a Thing or Matter . Wherefore the Word of Wisdom , is nothing but Wisdom it self . And our Enquiry is , What was that Wisdom which was a peculiar and an especial Gift ( in those days ) of the Holy Ghost . Our Lord Jesus Christ promised unto his Disciples that he would give them a Mouth and Wisdom which all their Adversaries should not be able to gainsay nor resist , Luke 21. 15. This will be our Rule in the Declaration of the Nature of this Gift . That which he hath respect unto , is the Defence of the Gospel , and its Truth , against powerful persecuting Adversaries . For although they had the Truth on their side , yet being Men ignorant and unlearned , they might justly fear that when they were brought before Kings and Rulers , and Priests , they should be baffled in their Profession , and not be able to defend the Truth . Wherefore this Promise of a Mouth and Wisdom respects Spiritual Ability and Utterance in the Defence of the Truth of the Gospel , when they were called into question about it . Spiritual Ability of Mind is the Wisdom , and Utterance or freedom of Speech is the Mouth here promised . An Eminent instance of the accomplishment hereof we have in Peter and John , Acts 4. For upon their making a Defence of the Resurrection of Christ and the Truth of the Gospel therein , such as their Adversaries were not able to gainsay nor resist , it is said , that when the Rulers and Elders saw their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is their utterance in Defence of their Cause with Boldness , and so the Wisdom wherewith it was accompanied , considering that they were unlearned and Ignorant , they were astonished , and only considered , that they had been with Jesus , v. 13. And he it was who in the accomplishment of his Promise had given them that Spiritual Wisdom and Utterance , which they were not able to resist . So it is said expresly of Stephen , that his Adversaries were not able to resist the Wisdom and Spirit whereby he spake , Actt 6. 10. Wherefore this Gift of Wisdom in the first place was a Spiritual Skill and Ability to defend the Truths of the GosPel , when questioned , opposed or blasphemed . And this Gift was eminent in those Primitive Times , when a Company of unlearned Men were able upon all occasions to maintain and defend the Truth which they Believed and Professed before and against Doctors , Scribes , Lawyers , Rulers of Synagogus , yea Princes and Kings , continually so confounding their Adversaries , as that being obstinate in their unbelief they were forced to cover their Shame by betaking themselves unto Rage and Bestial Fury , Acts 6. 10 , 11 , 12 , 13 , 14. Chap. 7. 54. Chap. 22. 22 , 23. As hath been the manner of all their Successors ever since . ( § 4. ) NOW although this be an especial kind of Wisdom , an Eminent Gift of the Holy Ghost , wherein the Glory of Christ and Honour of the Gospel in greatly concerned ; namely an Ability to manage and defend the Truth in times of Trial and Danger , to the Confusion of its Adversaries ; yet I suppose the Wisdom here intended , is not absolutely consined thereunto , though it be principally intended . Peter speaking of Paul's Epistles , affirms that they were written according to the Wisdom given into him , 2 Pet. 3. 15. That is , that especial Gift of Spiritual Wisdom , for the management of Gospel Truths unto the Edification of the Church of Christ , which he had received . And he that would understand what this Wisdom is , must be throughly conversant in the Writings of that Apostle . For indeed the Wisdom that he useth in the management of the Doctrine of the Gospel , in the due consideration of all Persons , Occasions , Circumstances , Temptations of Men and Churches , of their State , Condition , Strength or Weakness , Growth or Decays , Obedience or Failings , their Capacities and Progresses , with the Holy Accommodation of himself in what he teacheth or delivereth , in Meekness , in Vehemency , in Tenderness , in Sharpness , in severe Arguings and pathetical Expostulations , with all other ways and means suited unto his Holy Ends , in the propagation of the Gospel , and Edification of the Church , are inexpressibly Glorious and Excellent . All this did he do according to the singular Gift of Wisdom that was bestowed on him . Wherefore I take the Word of Wisdom here mentioned , to be a peculiar Spiritual Skill and Ability , wisely to manage the Gospel in it's Administration unto the Advantage and Furtherance of the Truth , especially in the Defence of it when called unto the Trial with it's Adversaries . This was an Eminent Gift of the Holy Ghost ; which considering the Persons employed by him in the Ministry for the most part , being known to be unlearned and ignorant , fill'd the World with Amazement , and was an effectual Means for the subduing of Multitudes unto the Obedience of Faith. And so eminent was the Apostle Paul in this Gift , and so successful in the Management of it , that his Adversaries had nothing to say , but that he was subtle , and took Men by Craft and Guile , 2 Cor. 12. 16. The Sweetness , Condescention , Self-denial , Holy Compliance , with all which he made use of , mixed with Truth , Gravity and Authority , they would have had to be all Craft and Guile . And this Gift when it is in any measure continued unto any Minister of the Gospel , is of singular Use unto the Church of God. Yea , I doubt not but the Apostle fixed it here in the first place , as that which was eminent above all the rest . And as where it is too much wanting , we see what wosul Mistakes and Miscarriages , Men , otherwise good and holy , will run themselves into , unto the great Disadvantage of the Gospel ; so the real Enjoyment and Exercise of it in any competent measure , is the Life and Grace of the Ministry . As God filled Bezaliel and Aholiab with Wisdom for the building of the Tabernacle of old , so unless he give this Spiritual Wisdom unto the Ministers of the Gospel , no Tabernacle of his will be erected where it is fallen down , nor kept up where it stands . I intend not Secular Wisdom , or Civil Wisdom , much less Carnal Wisdom ; but a Spiritual Ability to discharge all our Duties aright in the Ministry committed unto us . And as was said , where this is wanting , we shall quickly see woful and shameful Work made in Churches themselves . ( § 5. ) I cannot pass by the Consideration of this Gift , without offering something that may guide us either in the obtaining , or the due Exercise of it . And hereunto the things ensuing may be subservient . As , ( 1 ) A Sense of our own Insufficiency as of our selves , as unto any End for which this Wisdom is requisite . As it is declared that we have no Sufficiency in our selves for any thing that is good , all our Sufficiency being of God : So in particular , it is denyed that we have any for the Work of the Ministry , in that Interrogation containing a Negative Proposition , And who is sufficient for these things ? 2 Cor. 2. 16. A Sense hereof is the first Step towards this Wisdom , as our Apostle expresly declares . Let no Man deceive himself , if any among you seemeth to be wise in this world , let him become a Fool that he may be wise , 1 Cor. 3. 18. Untill we discover and are sensible of our own Folly , we are fit neither to receive nor to use this Spiritual Wisdom . And the want hereof proves the Ruine of many that pretend unto the Ministry : And it were to be wished that it were only their own . They come to the Work of it full of Pride , Self-conceit , and foolish Elation of Mind , in an Apprehension of their own Abilities , which yet for the most part are mean and contemptible . This keeps them sufficiently estranged from a Sense of that Spiritual Wisdom we treat of . Hence there is nothing of a Gospel Ministry nor it's Work found among them , but an empty Name . And as for those who have reduced all Ecclesiastical Administrations to Canons , Laws , Acts , Courts and Legal Processes in them , they seem to do it with a Design to cast off all Use of Spiritual Gifts ; yea , to exclude both them , and their Author , Name and Thing , out of the Church of God. Is this the Wisdom given by the Holy Ghost for the due Management of Gospel Administrations ; namely , that Men should get a little Skill in some of the worst of Humane Laws , and uncomely Artifices of intreiguing Secular Courts , which they pride themselves in , and terrifie poor Creatures with Mulcts and Penalties , that are any way obnoxious unto them ? What use these things may be of in the World I know not , unto the Church of God they do not belong . ( § 6. ) 2. Being sensible of our own Insufficiency , Earnest Prayers for a Supply of this Wisdom are required in us . If any of you lack Wisdom , let him ask of God , who giveth to all Men liberally and upbraideth not , and it shall be given him , James 1. 5. There is both a Precept and a Promise to enforce this Duty . That we all want Wisdom in our selves , is unquestionable ; I mean , as to our Concerns in the Gospel , either to bear Testimony unto it in Difficulties , or to manage the Truths of it unto Edification : The way for our Supply , lies plain and open before us ; neither is there any other that we can take one step in towards it . Let us ask it of God , who giveth liberally , and we shall receive it . This was that which rendred Solomon so great and glorious ; when he had his Choice given him of all desireable things , he made his Request for Wisdom to the Discharge of the Office and Duties of it that God had called him unto . Tho' it were an whole Kingdom that he was to Rule , yet was his Work carnal and of this World , compared with the Spiritual Administrations of the Gospel . And hereunto a worldly Ministry is no less averse , than unto a Sence of their own Insufficiency . The Fruits do sufficiently manifest how much this Duty is contemned by them : But the Neglect of it , I say , the Neglect of Praying for Wisdom to be enabled unto the Discharge of the Work of the Ministry , and the due Management of the Truths of the Gospel according as occasion do require , in them who pretend thereunto , is a Fruit of Unbelief , yea , of Atheism and Contempt of God. ( § 7. ) 3. DUE Meditation on our great Pattern , the Lord Jesus Christ , and the Apostles ; being Followers of them as they were of him , is also required hereunto . As in all other things , so in especial , in his Ministry for the Revelation of the Truth , and giving Testimony thereunto , the Lord Jesus was the great Pattern and Example ; God in him representing unto us that Perfection in Wisdom which we ought to aim at . I shall not here in particular look into this Heavenly Treasury , but only say , that he who would be really and truly wise in Spiritual things , who would either rightly receive , or duly improve this Gift of the Holy Ghost , he ought continually to bear in his Heart , his Mind and Affections , this great Exemplar and Idea of it , even the Lord Jesus Christ in his Ministry ; namely , what he did , what he spake , how on all occasions his Condescention , Meekness and Authority did manifest themselves ; until he be changed into the same Image and likeness by the Spirit of the Lord. The same is to be done in their place and Sphere towards the Apostles as the principal Followers of Christ , and who do most lively represent his Graces and Wisdom unto us . Their Writings , and what is written of them , are to be searched and studied unto this very end , that considering how they behaved themselves in all Instances , on all occasions in their Testimony , and all Administrations of the Truth , we may endeavour after a Conformity unto them in the Participation of the same Spirit with them . It would be no small stay and Guidance unto us , if on all occasions we would diligently search and consider what the Apostles did in such Circumstances , or what they would have done in answer to what is recorded of their Spirit and Actings . For although this Wisdom be a Gift of the Holy Spirit , yet as we now consider it , as it is continued in the Church , it may be in part obtained and greatly improved , in the due Use of the Means which are subservient thereunto ; provided that in all we depend solely on God for the giving of it , who hath also prescribed these Means unto us for the same End. ( § 8. ) 4. LET them who design a Participation of this Gift , take heed it be not stifled with such vitious Habits of Mind as are expresly contrary unto it , and destructive of it : Such are Self-fulness , or Confidence , Hastiness of Spirit , Promptness to speak , and Slowness to hear , which are the great Means which make many abound in their own Sense and Folly ; to be wise in their own Conceits , and contemptible in the Judgment of all that are truly so . Ability of Speech in time and season , is an especial Gift of God , and that eminently with respect unto the Spiritual things of the Gospel . But a Profluency of Speech venting it self on all occasions , and on no occasions , making Men open their Mouths wide , when indeed they should shut them , and open their Ears ; and to pour out all that they know , and what they do not know , making them angry if they are not heard , and impatient if they are contradicted , is an unconquerable Fortification against all true Spiritual Wisdom . ( § 9 ) 5. LET those who would be Sharers herein , follow after those Gifts and Graces which do accompany it , promote it , and are inseparable from it . Such are Humility , Meekness , Patience , Constancy , with Boldness and Confidence in Profession , without which we shall be Fools in every Trial. Wisdom indeed is none of all these , but it is that which cannot be without them , nor will it thrive in any Mind that is not cultivated by them . And he who thinks it is not worth his Pains and Travail , nor that it will quit Cost to seek after this Spiritual Wisdom , by a constant Watchfulness against the opposite Vices mentioned , and Attendance unto those concomitant Duties and Graces , must be content to go without it . This is the first Instance given by our Apostle of the Spiritual Gifts of the Primitive Times ; to one is given by the Spirit the Word of Wisdom . ( § 10. ) TO another the Word of Knowledge by the same Spirit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I shewed before , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote the thing it self ; the Word of Knowledge , that is Knowledge . But if any shall suppose , that because this Knowledge was to be expressed unto the Church for it's Edification , it is therefore called a Word of Knowledge , as a Word of Exhortation , or a Word of Consolation ; that is , Exhortation and Consolation administred by Words , I shall not contend to the contrary . It is Knowledge that is the Gift peculiarly intended in this Second Place . And we must enquire , both how it is an especial Gift , and of what sort it is . And it should seem that it cannot have the Nature of an especial Gift , seeing it is that which was common to all . For so saith the Apostle , speaking unto the whole Church of the Corinthians ; We know that we all have Knowledge , 1 Cor. 8. 1. And not only so , but also adds , that this Knowledge is a thing which either in it's own Nature tends unto an ill Issue , or is very apt to be abused thereunto : For , saith he , Knowledge puffeth up , for which cause he frequently reflects upon it in other places . But yet we shall find that it is a peculiar Gift , and in it self singularly useful : However it may be abused as the best things may be , yea , are most liable thereunto . The Knowledge mentioned in that place by the Apostle , which he ascribes in common unto all the Church , was only that which concerned things Sacrificed unto Idols ; and if we should extend it farther , unto an Understanding of the Mystery of the Gospel which was in the Community of Believers , yet is there place remaining for an Eminency , therein by vertue of an especial Spiritual Gift . And as to what he adds about Knowledge puffing up , he expounds in the next Words ; if any Man thinketh that he knoweth any thing , he knoweth nothing yet as he ought to know , Ver. 2. It is not Men's Knowledge , but the vain and proud Conceit of ignorant Men , supposing themselves knowing and wise , that so puffeth up and hindreth Edification . ( § 11. ) WHEREFORE , ( 1 ) By this Word of Knowledge , not that Degree of it which is required in all Christians , in all the Members of the Church , is intended . Such a Measure of Knowledge there is necessary both unto Faith and Confession . Men can believe nothing of that whereof they know nothing , nor can they confess with their Mouths what they apprehend not in their Minds . But it is somewhat singular , eminent , and not common to all . Neither , ( 2 ) Doth that Eminency or Singularity consist in this , that it is Saving and Sanctifying Knowledge which is intended . That there is such a peculiar Knowledge whereby God shines into the Hearts of Believers , with a Spiritual Saving Insight into Spiritual things , transforming the Mind into the Likeness of them , I have at large elsewhere declared . For it is reckoned among Gifts ; whereas that other is a Saving Grace , whose difference hath been declared before . It is expressed by the Apostle , 1 Cor. 13. 2. by understanding all mysteries and all knowledge ; that is , having an Understanding in , and the knowledge of all Mysteries . This Knowledge he calleth a Gift , which shall vanish away , Ver. 8. and so not belonging absolutely unto that Grace , which being a part of the Image of God in us , shall go over into Eternity . And Knowledge in Ver. 2. is taken for the thing known ; if I understand all Knowledge , which is the same with all Mysteries . Wherefore the Knowledge here intended , is such a peculiar and especial Insight into the Mysteries of the Gospel , as whereby those in whom it was , were enabled to teach and instruct others . Thus the Apostle Paul , who had received all these Gifts in the highest Degree and Measure , affirms , that by his Writing , those to whom he wrote might perceive his Skill and Understanding in the Mystery of Christ. ( § 12. ) AND this was in an especial manner necessary unto those first Dispensers of the Gospel ; for how else should the Church have been instructed in the Knowledge of it . This they prayed for them , namely , that they might be filled with the Knowledge of the Will of God , in all Wisdom and Understanding , Col. 1. 9. Ephes. 1. 18 , 19 , 20. Chap. 3. 18 , 19. Col. 2. 2. The means whereby they might come hereunto , was by their Instruction , who therefore were to be skilled in a peculiar manner in the Knowledge of those Mysteries , which they were to impart unto others , and to do it accordingly : And so it was with them Acts 20. 27. Ephes. 3. 8 , 9. Col. 4. 2. Now although this Gift as to that excellent Degree wherein it was in the Apostles , and those who received the Knowledge of Christ and the Gospel by immediate Revelation , be with-held , yet it is still communicated in such a Measure unto the Ministers of the Church , as is necessary unto it's Edification . And for any one to undertake an Office in the Church , who hath not received this Gift in some good measure of the Knowledge of the Mystery of God , and the Gospel , is to impose himself on that Service in the House of God , which he is neither called unto nor sitted for . And whereas we have lived to see all Endeavours after an especial Acquaintance with the Mysteries of the Gospel , despised or derided by some , it is an Evidence of that fatal and fearful Apostasie , whereinto the Generality of Christians are fallen . ( § 13. ) FAITH is added in the 3d place ; To another Faith by the same Spirit . That the Saving Grace of Faith , which is common unto all True Believers , is not here intended , is manifest from the Context . There is a Faith in Scripture which is commonly called the Faith of Miracles , mentioned by our Apostle in this Epistle , as a principal , extraordinary , Spiritual Gift , Chap. 13. 2. Though I had all Faith , so that I could remove Mountains ; that is , the highest Degree of a Faith of Miracles , or such as would effect miraculous Operations of the highest Nature . This I should readily admit to be here intended , but that there is mention made of working Miracles in the next Verse , as a Gift distinct from this Faith. Yet whereas this working of Miracles is every where ascribed to Faith , and could not be any where but where the peculiar Faith from which those Operations did proceed was first imparted , it is not unlikely but that by Faith the Principle of all miraculous Operations may be intended , and by the other Expressions the Operations themselves . But if the Distinction of these Gifts be to be preserved , as I rather judge that it ought to be , considering the placing of Faith immediately upon Wisdom and Knowledge , I should judge that a peculiar Confidence , Boldness and Assurance of Mind in the Profession of the Gospel , and the Administration of it's Ordinances , is here intended . Faith therefore is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Freedom , Confidence and Boldness in the Faith , or Profession of the Faith , which is in Christ Jesus , mentioned by the Apostle , 1 Tim. 3. 13. That is , our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Confidence in Profession , whose Beginning we are to hold fast and firm unto the end , Heb. 3. 14. And we do see how excellent a Gift this is on all occasions . When Troubles and Trials do befall the Church upon the account of it's Profession , many , even true Believers , are very ready to faint and despond , and some to draw back at least for a Season ; as others do utterly , to the Perdition of their Souls . In this State the eminent Usefulness of this Gift of Boldness in the Faith , of an assured Confidence in Profession , of an especial Faith to go through Troubles and Tryals , is known unto all . Oft-times the Eminence of it in one single Person , hath been the means to preserve an whole Church from Coldness , Back-sliding , or sinful Compliances with the World. And where God stirreth up any one unto some great or singular Work in his Church , he constantly endows them with this Gift of Faith. So was it with Luther , whose undaunted Courage and Resolution in Profession , or Boldness in the Faith , was one of the principal means of succeeding his great Undertaking . And there is no more certain Sign of Churches being forsaken of Christ in a time of Tryal , than if this Gift be with-held from them , and Pusillanimity , Fearfulness , with Carnal Wisdom do spring up in the room of it . The Work and Effects of this Faith are expressed 1 Cor. 16. 13. Watch ye , stand fast in the Faith , quit you like men , be strong . So also Ephes. 6. 10. 2 Pet. 2. 1. And the especial way whereby it may be attained or improved , is by a diligent careful discharge at all times of all the Duties of the Places we hold in the Church , 1 Pet. 3. 13. ( § 14. ) THE Gifts of Healing , are nextly mentioned . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To another the Gifts of Healings by the same Spiris . So they are again expressed Ver. 28. in the Plural Number , because of their Free Communication unto many Persons . These Healings respected those that were sick , in their suddain and miraculous Recovery from long or deadly Distempers , by the Imposition of Hands in the Name of the Lord Jesus . And as many of the mighty Works of Christ himself , for the Reasons that shall be mentioned , consisted in these Healings , so it was one of the first things which he gave in Commission to his Apostles , and furnished them with Power for , whilst they attended on him in his personal Ministry , Matth. 10. 1. So also did he do to the Seventy , making it the principal Sign of the Approach of the Kingdom of God , Luke 10. 9. And the same Power and Vertue he promiseth to Believers , namely , that they should lay Hands on the Sick and recover them after his Ascension . Of the Accomplishment of this Promise , and the Exercise of this Power , the Story of the Acts of the Apostles giveth us many Instances , Acts 5. 15. Chap. 3. 7. Chap. 9. 33 , 34. And two things are observed singular in the Exercise of this Gift . As First , That many were cured by the Shadow of Peter as he passed by , Acts 5. 15. And again , many were so by Handkerchiefs and Aprons carried from the Body of Paul , Chap. 19. 12. And the Reason of these extraordinary Operations in extraordinary Cases , seems to have been the Encouragement of that great Faith which was then stirred up in them that beheld those miraculous Operations , which was of singular Advantage unto the Propagation of the Gospel ; as the Magical Superstition of the Roman Church sundry ways endeavouring to imitate these inimitable Actings of Sovereign Divine Power , hath been a Dishonour to Christian Religion . ( § 15. ) BUT whereas these Healings were miraculous Operations , it may be enquired why the Gift of them is constantly distinguished from Miracles , and is placed as a distinct Effect of the Holy Ghost by it self ; for that so it is , is evident both in the Commission of Christ granting this Power unto his Disciples , and in the Annumeration of these Gifts in this and other Places . I answer , This seems to be done on a Three-fold Account . ( 1 ) Because Miracles absolutely , were a Sign unto them that Believed not , as the Apostle speaketh of Tongues , they were a Sign not unto them that believe , but unto them that believed not , 1 Cor. 14. 22. That is , which served for their Conviction . But this Work of Healing was a Sign unto Believers themselves , and that on a double Account . For First , The pouring out of this Gift of the Holy Ghost , was a peculiar Sign and Token of the coming of the Kingdom of God. So saith our Saviour to his Disciples , Heal the Sick , and say unto them , The Kingdom of God is come nigh unto you , Luke 10. 9. This Gift of Healing being a Token and Pledge thereof . This Sign did our Saviour give of it himself , when John sent his Disciples unto him to enquire for their own Satisfaction , not his , whether he were the Messiah or no , Matth. 11. 4 , 5. Go , saith he , and shew John these things which ye do hear and see ; the Blind receive their Sight , the Lame walk , the Lepers are cleansed , and the Deaf hear , the Dead are raised up , and the Poor have the Gospel preached unto them : Which was the Evidence of his own being the Messiah , and bringing in the Kingdom of God. The Jews have an ancient Tradition , that in the Days of the Messias all things should be healed but the Serpent . And there is a Truth in what they say ; although for their parts they understand it not . For all are healed by Christ but the Serpent and his Seed ; the wicked Unbelieving World. And hereof , namely , of the healing and recovery of all things by Christ , was this Gift or Sign unto the Church . Wherefore he began his Ministry after his first Miracle , with healing all manner of Sickness , and all manner of Diseases among the People , Matth. 4. 23 , 24 , 25. ( 2 ) It was a Sign that Christ had born and taken away Sin , which was the Cause , Root and Spring of Diseases and Sicknesses , without which no one could have been miraculously cured . Hence that place of Isaiah , Chap. 53. 4. Surely he hath born our Griefs , and carried our Sorrows : Which is afterwards interpreted , By being wounded for our Transgressions , and being bruised for our Iniquities , Ver. 5. As also by Peter , by his bearing our Sins in his own Body on the Tree : 1 Pet. 2. 24. is applied by Matthew unto the curing of Diseases and Sicknesses , Mat. 8. 16 , 17. Now this was for no other Reason , but because this Healing of Diseases was a Sign and Effect of his bearing our Sins , the Causes of them , without a Supposition whereof healing would have been a false Witness unto Men. It was therefore on these Accounts a Sign unto Believers also . ( § 16. ) 2ly . Because it had a peculiar Goodness , Relief and Benignity towards Mankind in it , which other miraculous Operations had not ; at least , not unto the same Degree . Indeed this was one great Difference between the miraculous Operations that were wrought under the Old Testament , and those under the New ; that the former generally consisted in dreadful and tremendous Works , bringing Astonishment , and oft-times Ruine to Mankind ; but those other were generally Useful and Beneficial unto all . But this of Healing had a peculiar Evidence of Love , Kindness , Compassion , Benignity , and was suited greatly to affect the Minds of Men with Regard and Gratitude . For long afflictive Distempers or Violent Pains , such as were the Diseases cured by this Gift , do prepare the Minds of Men , and those concerned in them , greatly to value their Deliverance . This therefore in an especial manner declared and evidenced the Goodness , Love and Compassion of him that was the Author of this Gospel , and gave this Sign of Healing Spiritual Diseases by healing of Bodily Distempers . And doubtless , many who were made Partakers of the Benefit hereof , were greatly affected with it ; and that not only by Walking , and Leaping , and Praising God , as the Cripple did who was cured by Peter and John , Acts 3. 8. but also unto Faith and Boldness in Profession , as it was with the Blind Man healed by our Saviour himself , John 8. 31 , 32 , 33 , 38 , &c. But yet no outward Effects of themselves , can work upon the Hearts of Men , so as that all who are made Partakers of them should be brought unto Faith , Thankfulness and Obedience . Hence did not only our Saviour himself observe that of Ten at once cleansed by him from their Leprosie , but One returned to give Glory to God , Luke 17. 7. But he whom he cured of a Disease that he had suffered under Eight and Thirty Years , notwithstanding a following Admonition given him by our blessed Saviour , turned Informer against him , and endeavoured to betray him unto the Jews , John 5. 5 , 8 , 13 , 14 , 15. It is effectual Grace alone , which can change the Heart , without which it will continue obstinate and unbelieving , under not only the Sight and Consideration of the most miraculous outward Operations , but also the Participation in our selves of the Benefit and Fruits of them . Men may have their Bodies cured by Miracles , when their Souls are not cured by Grace . ( § 17. ) 3ly . It is thus placed distinctly by it self , and not cast under the common Head of Miracles , because ordinarily there were some outward means and tokens of it that were to be made use of , in the Exercise of this Gift . Such were ( 1 ) Imposition of Hands . Our Saviour himself in Healing of the Sick did generally lay his Hands on them , Matth. 6. 5. Luke 4. 40. And he gave the same Order unto his Disciples , that they should lay their Hands on those that were sick , and heal them , which was practised by them accordingly . ( 2 ) Anoynting with Oyl : They anointed with Oyl many that were sick , and healed them , Mark 6. 13. And the Elders of the Church with whom this Gift was continued , were to come to him that was sick , and praying over him , anoint him with Oyl in the Name of the Lord , and he should be saved , Jam. 5. 14 , 15. Some do contend for the Continuance of this Ceremony , or the anointing of them that are sick by the Elders of the Church , but without Ground or Warrant : For although it be their Duty to pray in ae paerticulur manner for those that are sick , of their Flocks , and it be the Duty of them who are sick to call for them unto that purpose ; yet the Application of the outward Ceremony being instituted , not as a means of an uncertain Cure , as all are which work naturally unto that end , but as a Pledge and Token of a certain Healing and Recovery , where there is not an Infallible Faith thereof , when the Healing may not ensue ; it is to turn an Ordinance into a Lie. For if a Recovery follow Ten times on this anointing , if it once fall out otherwise , the Institution is rendred a Lie , a False Testimony ; and the other Recoveries manifested to have had no dependance on the Observation of it . For these Reasons , I judge , that this Gift of Healing , though belonging unto miraculous Operations in general , is every where reckoned as a distinct Gift by it self . And from that place of James , I am apt to think that this Gift was communicated in an especial manner unto the Elders of Churches , even that were ordinary and sixed ; it being of so great Use , and such singular Comfort unto them that were poor and persecuted , which was the Condition of many Churches , and their Members in those Days . ( § 18. ) MIRACLES ensue in the fifth place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Effectual Working of mighty Powers , or powerful Works . For the Signification of this Word here rendred Miracles , the Reader may consult our Exposition on Heb. 2. 4. I shall not thence transcribe what is already declared , nor is any thing necessary to be added thereunto . Concerning this Gift of Miracles we have also spoken before in general ; so that we shall not much further here insist upon it ; neither is it necessary that we should here treat of the Nature , End and Use of Miracles in general , which in part also hath been done before . Wherefore , I shall only observe some few things as to the Gift it self , and the Use of it in the Church , which alone are our present Concernment . And , ( 1 ) As we before observed , this Gift did not consist in any Inherent Power or Faculty of the Mind ; so as that those who had received it should have an Ability of their own to work or effect such Miracles , when , and as they saw good . As this is disclaimed by the Apostles , Acts 3. 12. so a Supposition of it would overthrow the very Nature of Miracles ; for a Miracle is an immediate Effect of Divine Power exceeding all created Abilities ; and what is not so , though it may be strange or wonderful , is no Miracle . Only Jesus Christ had in his own Person a Power of working Miracles when , and where , and how he pleased , because God was with him , or the Fulness of the Godhead dwelt in him Bodily . ( 2 ) Unto the working of every Miracle in particular , there was a pcculiar Act of Faith required in them that wrought it . This is that Faith which is called the Faith of Miracles , Have all Faith , so that I could remove Mountains , 1 Cor. 13. 2. Now this Faith was not a strong fixing of the Imagination that such a thing should be done , as some have blasphemously dreamed , nor was it a Faith resting meerly on the Promises of the Word , making particular Application of them unto Times , Seasons and Occasions , wherein it no way differs from the Ordinary Grace of Faith : But this was the true Nature of it , that as it was in general resolved into the Fromises of the Word , and Power of Christ declared therein , that such and such things should be wrought in general ; so it had always a peculiar immediate Revelation for it's Warranty and Security in the working of any Miracle . And without such an immediate Revilation or Divine Impulse and Impression , all Attempts of miracuious Operations are vain , and means only for Sathan to infinuate his Delusions by . ( § 19 ) No Man therefore could work any Miracle , nor attempt in Faith so to do , without an immediate Revelation that Divine Power should be therein exerted , and put forth in it's Operation : Yet do I not suppose that it was necessary that this Inspiration and Revelation should in order of time precede the acting of this Faith , though it did the operation of the Miracle it self . Yea , the Inspiration it self consisted in the Elevation of Faith to apprehend Divine Power in such a Case for such an end ; which the Holy Ghost granted not to any , but when he designed so to work . Thus Paul at once acted Faith , apprehended Divine Power , and at the same time struck Elymas the Sorcerer Blind by a Miraculous Operation , Acts 13. 9 , 10 , 11 , 12. Being filled with the Holy Ghost , vor . 9. That is , having received an Impression and Warranty from him , he put forth that act of Faith , at whose presence the Holy Spirit would effect that miraculous Operation which he believed . Wherefore this was the Nature of this Gift ; some Persons were by the Holy Ghost Endowed with that especial Faith which was prepared to receive Impressions and Intimations of his putting forth his Power in this or that Miraculous operation . Those who had this Faith , could not work Miracles when , and where , and how they pleased ; only they could infallibly signifie what the Holy Ghost would do , and so were the outward Instruments of the Execution of his Power . ( § 20. ) 3. ALTHOUGH the Apostles had all Gift of the Spirit in an Eminent Degree and Manner above all others , as Paul saith , I thank my God I speak with Tongues more than you all ; yet it appears that there were some other Persons distinct from them , who had this Gift of working Miracles in a peculiar manner . For it is not only here reckoned as a peculiar distinct Gift of the Holy Ghost , but also the Persons who had received it , are reckoned as distinct from the Apostles and other Officers of the Church , 1 Cor. 12. 28 , 29. Not that I think this Gift did constitute them Officers in the Church , enabling them to Exercise Power in Gospel Administrations therein ; only they were Brethren of the Church , made Eminent by a participation of this Gift , for the end whereunto it was ordained . By these Persons Ministry , did the Holy Spirit on such occasions as seemed meet to his Infinite Wisdom , effect miraculous Operations , besides what was done in the same kind by the Apostles and Evangelists , all the World over . ( § 21. ) 4. THE use of this Gift in the Church at that time and season , was manifold . For the Principles which Believers proceeded on , and the Doctrines they professed , were new and strange to the World , and such as had mighty prejudices raised against them in the Minds of Men. The Persons by whom they were maintained and asserted were generally as to their outward condition poor and contemptible in the World. The Churches themselves , as to their Members , few in number ; encompassed with multitudes of Scoffers , and persecuting Idolaters ; themselves also , newly converted , and many of them but weak in the Faith. In this state of things , this Gift of Miracles was exceeding useful and necessary unto the propagation of the Gospel , the vindication of the Truth , and the Establishment of them that did believe . For , ( 1. ) By Miracles occasionally wrought , the people round about who yet believed not , were called in as it were , unto a due consideration of what was done , and what was designed thereby . Thus when the noise was first spread abroad of the Apostles speaking with Tongaes , the multitude came together and were confounded , Acts 2. 6. So the multitude gathered together at Lystra upon the Curing of the Cripple by Paul and Barnabas , thinking them to have been Gods , Acts 14. 11. When therefore any were so amazed with seeing the Miracles that were wrought , hearing that they were so in the confirmation of the Doctrine of the Gospel , they could not but enquire with Diligence into it , and cast out those Prejudices which before they had entertained against it . ( 2. ) They gave Authority unto the Ministers of the Church . For whereas on outward accounts they were despised by the Great , Wise and Learned Men of the World , it was made evident by these Divine Operations , that their Ministry was of God , and what they taught approved by him . And where these two things were effected , namely that a sufficient , yea an eminently cogent Ground and Reason was given , why Men should impartially enquire into the Doctrine of the Gospel , and an evidence given that the Teachers of it were approved of God , unless Men were signally Captivated under the power of Sathan , 2 Cor. 4. 4. or given up of God judicially unto Blindness and Hardness of Heart , it could not be , but that the prejudices which they had of themselves , or might receive from others against the Gospel , must of necessity be prevailed against and conquered . And as many of the Jews were so hardned and blinded at that time , Rom. 11. 7 , 8 , 9 , 10. 1 Thes. 2. 14 , 15 , 16. so it is marvellous to consider with what Artifices Sathan bestirred himself among the Gentiles by false and lying Signs and Wonders , with many other ways to take off from the Testimony given unto the Gospel by these Miraculous Operations . AND this was that which Miracles were designed unto towards unbelievers ; namely to take away prejudices from the Doctrine of the Gospel , and the Persons by whom it was taught , so disposing the Minds of Men unto an attendance unto it ; and the Reception of it . For they were never means instituted of God for the ingenerating of Faith in any , but only to provoke and prevail with Men , to attend unprejudicately unto that whereby it was to be wrought . For Faith cometh by hearing , and hearing by the Word of God , Rom. 10. 17. And therefore whatever Miracles were wrought , if the Word preached was not received , if that did not accompany them in its powerful Operation , they were but despised . Thus whereas some upon hearing of the Apostles speak with Tongues , mocked and said , These Men are full of new Wine , Acts 2. 13. yet upon preaching of the Word which ensued , they were Converted unto God. And the Apostle Paul tells us , that if there were nothing but miraculous speaking with Tongues in the Church , and Unbeliever coming in would say they were all mad , 1 Cor. 14. 23. who by the Word of Prophesie would be convinced , judged and converted unto God , ver . 24 , 25. ( 3. ) They were of singular use to confirm and establish in the Faith those who were weak and newly Converted . For whereas they were assaulted on every hand by Sathaen , the World , and it may be their nearest Relations , and that with Contempt , Scorn and Cruel Mocking ; it was a singular Confirmation and Establishment to behold the miraculous Operations which were wrought in the approbation of the Doctrine which they did profess . Hereby was a sence of it more and more let into , and impressed on their Minds , until by an habitual Experience of its Goodness , Power , and Efficacy , they were established in the Truth . ( § 22. ) PROPHESY is added in the sixth place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To another Prophesie ; that is , is given by the same Spirit . Of this Gift of Prophesie we have sufficiently treated before . Only I take it here in its largest Sense ; both as it signifies a faculty of Prediction , or foretelling things future upon Divine Revelation , or an Ability to declare the Mind of God from the Word by the especial and immediate Revelation of the Holy Ghost . The first of these , was more rare , the latter more ordinary and common . And it may be there were few Churches , wherein besides their Elders and Teachers by vertue of their Office , there were not some of these Prophets ; so of those who had this Gift of Prophesie , enabling in an eminent manner to declare the Mind of God from the Scriptures , unto the Edification of the Church . It is expressed that there were some of them in the Church at Antioch , Acts 13. 1 , 2. and many of them in the Church at Corinth , 1 Cor. 14. For this Gift was of singular use in the Church ; and therefore as to the end of the Edification thereof , is preferred by our Apostle above all other Gifts of the Spirit whatever , 1 Cor. 12. 31. Chap. 14. 1 , 39. For it had a double use , ( 1. ) The Conviction and Conversion of such as came in occasionally into their Church Assemblies . Those unto whom the propagation of the Gospel was principally committed went up , and down the World , laying hold on all occasions to preach it unto Jews and Gentiles , as yet unconverted . And where Churches were gathered and settled , the principal work of their Teachers was to Edifie them that did believe . But whereas some would come in among them into their Church Assemblies , perhaps out of Curiosity , perhaps out of worse designs , the Apostle declares that of all the Ordinances of the Church , this of Prophecy was suited unto the Conviction and Conversion of all Unbelievers , and is oft-times Blessed thereunto , whereby this and that Man is Born in Sion . ( 2dly . ) This Exposition and Application of the Word by many , and that by vertue of an extraordinary assistance of the Spirit of God , was of singular use in the Church it self . For if all Scripture given by Inspiration from God , so expounded and applyed , be profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness , the more the Church enjoyeth thereof , the more will its Faith , Love , Obedience and Consolation be encreased . Lastly , the manner of the Exercise of this Gift in the Church unto Edification , is prescribed and limited by our Apostle , 1 Cor. 14. 29 , 30 , 31 , 32 , 33. And first , he would not have the Church burdened with the most profitable Gift or its exercise , and therefore determines that at one time , not above two or three be suffered to speak ; that is , one after another , that the Church be neither wearied nor burthened , ver . 29. Secondly , Because it was possible that some of them who had this Gift might mix somewhat of their own Spirits in their Word and Ministry , and therein mistake and err from the Truth ; he requires that the other who had the like Gift , and so were understanding in the Mind of God , should judge of what was spoken by them , so as the Church might not be led into any Errour by them ; let the other judge . Thirdly , That order he observed in their Exercise ; and especially that way be given unto any immediate Revelation , and no Confusion be brought into the Church by many speaking at the same time . And this Direction manifests that the Gift was extraordinary , and is now ceased ; though there be a continuance of ordinary Gifts of the same kind , and to the same end in the Church , as we shall see afterwards , ver . 30. Fourthly , By the observation of this order , the Apostle shews , that all the Prophets might exercise their Gift unto the Instruction and Consolation of the Church in a proper Season ; such as their frequent Assemblies would afford them , ver . 31. And whereas it may be objected , that these things coming in an extraordinary immediate manner from the Holy Ghost , it was not in the power of them who recieved them , to confine them unto the order prescribed , which would seem to limit the Holy Spirit in his operations , whereas they were all to speak as the Spirit gave them Ability and Utterance , let what would ensue , the Apostle assures them by a general Principle that no such thing would follow on a due use and exercise of this Gift . For God , saith he , is not the Author of Confusion , but of Peace , as in all Churches of the Saints , ver . 33. As if he should have said ; If such a course should be taken , that any one should speak and prophesie as he pretended himself to be moved by the Spirit , and to have none to judge of what he said , all Confusion ; Tumult and Disorder would ensue thereon . But God is the Author of no such thing , gives no such Gifts , appoints no such exercise of them , as would tend thereunto . But how shall this be prevented , seeing these things are extraordinary , and not in our own power ; yea , saith he , the Spirit of the Prophets is subject to the Prophets , ver . 32. By the Spirit of the Prophets that their Spiritual Gift and Ability for its exercise is intended , none do question . And whereas the Apostle had taught two things concerning the Exercise of this Gift : ( 1 ) That it ought to be Orderly to avoid Confusion . ( 2 ) That what proceedeth from it ought to be judged by others ; he manifests that both these may be observed , because the Spirit of the Prophets is subject to the Prophets ; that is , both their Spiritual Gift is so in their own Power , as that they might dispose themselves unto its Exercise with Choice and Judgment , so as to preserve Order and Peace , not being acted as with an Enthusiastical Afflation , and carried out of eheir own Power ; this Gift in it's Exercise was subject unto their own Judgment , Choice and Understanding ; so what they expressed by vertue of their Spiritual Gift was subject to be judged of by the other Prophets that were in the Church . Thus was the Peace and Order of the Church to be preserved , and the Edefication of it to be promoted . ( § 25. ) Discerning of Spirits is the next Gift of the Spirit here enumerated , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To another the Discernings of Spirits ; the Ability and Faculty of Judging of Spirits . The Dijudication of Spirits . This Gift I have upon another occasion formerly given an Account of , and therefore shall here but briefly touch upon it . All Gospel-Administrations were in those Days avowedly executed by Vertue of Spiritual Gifts . No Man then durst set his Hand unto this Work , but such as either really had , or highly pretended unto a Participation of the Holy Ghost . For the Administration of the Gospel is the Dispensation of the Spirit . This therefore was pleaded by all in the preaching of the Word , whether in private Assemblies , or publickly to the World. But it came also then to pass , as it did in all Ages of the Church , that where God gave unto any the extraordinary Gifts of his Spirit for the Reformation or Edification of the Church , there Sathan suborned some to make a Pretence thereunto unto it's Trouble and Destruction : So was it under the Old Testament , and so was it foretold that it should be under the New. So the Apostle Peter having declared the Nature and Excellency , Use and Certainty of that Prophesie which was of old , 2 Pet. 1. 19 , 20 , 21. adds thereunto , But there were false Prophets also among the People , Chap. 2. 1. That is , when God granted that signal Priviledge unto the Church , of the Immediate Revelation of his Will unto them by the Inspiration of the Holy Ghost , which constituted Men true Prophets of the Lord : Sathan stirred up others to pretend unto the same Spirit of Prophesie for his own malicious Ends , whereby there were false Prophets also among the People . But it may be it will be otherwise now under the Gospel Church State. No , saith he ; There shall be false Teachers among you ; that is , Persons pretending to the same Spiritual Gift that the Apostles and Evangelists had , yet bringing in thereby damnable Heresies . Now all their damnable Opininions they Fathered upon immediate Revelations of the Spirit . This gave occasion to the Holy Apostle John to give that Caution , with his Reason of it , which is expressed 1 John 4. 1 , 2 , 3. which Words we have opened before . And this false Pretence unto extraordinary Spiritual Gifts , the Church was tried and pestred withall , so long as there was any occasion to give it Countenance ; namely , whilst such Gifts were really continued unto any therein . What way then had God Ordained for the Preservation and Safety of the Church , that it should not be imposed upon by any of these Delusions ? I answer , There was a Standing Rule in the Church , whereby whatsoever was , or could be offered Doctrinally unto it , might certainly and infallibly be tryed , judged and determined on . And this was the Rule of the written Word ; according to that everlasting Ordinance , To the Law and to the Testimony , if they speak not according to this Word , it is because there is no light in them , Isa. 8. 20. This in all Ages was sufficient for the Preservation of the Church from all Errors and Heresies , or damnable Doctrines , which it never fell into , nor shall do so , but in the sinful Neglect and Contempt hereof . Moreover , the Apostle further directs the Application of this Rule unto present occasions , by advising us to fix on some Fundamental Principles which are likely to be opposed , and if they are not owned and avowed , to avoid such Teachers , whatever Spiritual Gift they pretend unto , 1 John 4. 2 , 3. 2 John 9 , 10 , 11. But yet because many in those Days were weak in the Faith , and might be surprized with such Pretences , God had graciously provided and bestowed the Gift here mentioned on some , it may be , in every Church , namely , of Discerning of Spirits . They could by Vertue of the Extraordinary Gift and Aid therein of the Holy Ghost , make a true Judgment of the Spirits that Men pretended to act , and to be acted by , whether they were of God or no. And this was of singular Use and Benefit unto the Church in those Days . For as Spiritual Gifts abounded , so did a Pretence unto them , which was always accompanied with pernicious Designs . Herein therefore did God grand Relief for them who were either less skilful , or less wary , or less able on any account to make a right Judgment between those who were really endowed with extraordinary Gifts of the Spirit , and those who falsly pretended thereunto . For these Persons received this Gift , and were placed in the Church for this very End , that they might guide and help them in making a right Judgment in this matter . And whereas the Communication of these Gifts is ceased , and consequently all Pretences unto them , unless by some Persons Phrenetical and Enthusiastical , whose Madness is manifest to all , there is no need of the Continuance of this Gift of Discerning of Spirits , that standing Infallible Rule of the Word , and ordinary Assistance of the Spirit , being every way sufficient for our Preservation in the Truth ; unless we give up our selves to the Conduct of corrupt Lusts , Pride , Self-conceit , Carnal Interest , Passions and Temptations , which Ruine the Souls of Men. ( § 22. ) THE two Spiritual Gifts here remaining , are Speaking with Tongues , and their Interpretation . The first Communication of this Gift of Tongues unto the Apostles , is particularly described , Acts 2. 1 , 2 , 3 , 4 , &c. And although they were at that time endued with all other Gifts of the Holy Ghost , called Power from Above , Acts 1. 8. yet was this Gift of Tongues signalized by the Visible Pledge of it , the joynt Participation of the same Gift by all , and the Notoriety of the matter thereon , as in that place of the Acts is at large described . And God seems to have laid the Foundation of Preaching the Gospel in this Gift , for two Reasons . ( 1 ) To signify that the Grace and Mercy of the Covenant was now no longer to be confined unto one Nation , Language or People , but to be extended unto all Nations , Tongues and Languages of People under Heaven . ( 2 ) To testifie by what means he would subdue the Souls and Consciences of Men unto the Obedience of Christ and the Gospel , and by what means he would maintain his Kingdom in the World. Now this was not by Force and Might , by external Power or Armies , but by the Preaching of the Word , whereof the Tongue is the only Instrument . And the outward Sign of this Gift in Tongues of Fire evidenced the Light and Efficacy wherewith the Holy Ghost designed to accompany the Dispensation of the Gospel . Wherefore , although this Gift began with the Apostles , yet was it afterwards very much diffused unto the Generality of them that did believe . See Acts 10. 46. Chap. 19. 6. 1 Cor. 14. And some few things we may observe concerning this Gift : As , ( 1 ) The especial matter that was expressed by this Gift , seems to have been the Praises of God for his wonderful Works of Grace by Christ. Although , I doubt not , but that the Apostles were enabled by vertue of this Gift to declare the Gospel unto any People unto whom they came in their own Language , yet ordinarily they did not Preach nor Instruct the People by Vertue of this Gift , but only spake forth the Praises of God to the Admiration and Astonishment of them who were yet Strangers to the Faith. So when they first received the Gift , they were heard speaking the wonderful Works of God , Acts 2. 11. And the Gentiles who first believed spake with Tongues , and magnified God , Acts 10. 46. ( 2 ) These Tongues were so given for a Sign unto them that believed not , 1 Cor. 14. 22. that sometimes those that spake with Tongues , understood not the Sence and Meaning of the Words delivered by themselves , nor were they understood by the Church it self wherein they were uttered , 1 Cor. 14. 6 , 7 , 8 , 9 , 10. &c. But this I suppose was only sometimes ; and that , it may be mostly , when this Gift was unnecessarily used . For I doubt not , but the Apostles understood full well the things delivered by themselves in divers Tongues . And all who had this Gift , though they might not apprehend the meaning of what themselves spake and uttered , yet were so absolutely in the Exercise of it under the Conduct of the Holy Spirit , that they neither did nor could speak any thing by vertue thereof , but what was according unto the Mind of God , and tended unto his Praise , 1 Cor. 14. 2. 14 , 17. ( 3 ) Although this Gift were excellent in it self , and singularly effectual in the Propagation of the Gospel unto Unbelievers , yet in the Assemblies of the Church it was of little or no Use , but only with respect unto the things themselves that were uttered . For as to the principal End of it , to be a Sign unto Unbelievers , it was finished and accomplished towards them , so as they had no farther need nor use of it . But now whereas many Unbelievers came occasionally into the Assemblies of the Church , especially at some freer Seasons , for whose Conviction the Holy Ghost would for a Season continue this Gift among Believers ; that the Church might not be disadvantaged thereby , he added the other Gift here mentioned , namely , The Interpretation of Tongues . He endowed either those Persons themselves who spake with Tongues , or some others in the same Assembly , with an Ability to interpret and declare to the Church the things that were spoken and uttered in that miraculous manner ; which is the last Gift here mentioned . But the Nature , Use and Abuse of these Gifts is so largely and distinctly spoken unto by the Apostle , 1 Cor. 14. that as I need not insist on them , so I cannot fully do it without an entire Exposition of that whole Chapter , which the Nature of my Design will not permit . CHAP. V. The Original , Duration , Use and End of Extraordinary Spiritual Gifts . ( § 1. ) THIS Summary Account doth the Apostle give of these Extraordinary Gifts of the Holy Ghost which then flourished in the Church , and were the Life of it's extraordinary Ministry . It may be mention may occur of some such Gifts under other Names , but they are such as may be reduced unto some one of those here expressed . Wherefore this may be admitted as a perfect Catalogue of them , and comprehensive of that Power from Above , which the Lord Christ promised unto his Apostles and Disciples upon his Ascension into Heaven , Acts 1. 8. For he ascended up far above all Heavens , that he might fill all things , Ephes. 4. 10. that is , the Church with Officers and Gifts , unto the Perfection of the Saints , by the Work of the Ministry , and the Edification of his Body , Ver. 11. For being by the Right Hand of God exalted , and having received of the Father the Promise of the Holy Ghost , he shed forth , or abundantly poured out these things whereof we speak , Acts 2. 33. And as they were the great Evidence of his Acceptation with God , and Exaltation , seeing in them the Spirit convinced the World of Sin , Righteousness and Judgment ; so they were the great means whereby he carried on his Work amongst Men , as shall afterwards be declared . ( § 2. ) THERE was no certain limited Time for the Cessation of these Gifts . Those peculiar unto the Apostles , were commensurate unto their Lives . None after their Decease had either Apostolical Office , Power or Gifts . The like may be said of Evangelists . Nor have we any undoubted Testimony , that any of those Gifts which were truly miraculous , and every way above the Faculties of Men , were communicated unto any after the Expiration of the Generation of them who conversed with Christ in the Flesh , or those who received the Holy Ghost by their Ministry . It is not unlikely , but that God might on some occasions for a longer Season , put forth his Power in some miraculous Operations , and so he yet may do , and perhaps doth sometimes . But the Superstition and Folly of some ensuing Ages inventing and divulging innumerable Miracles false and foolish , proved a most disadvantagious Prejudice unto the Gospel , and a means to open a way unto Sathan to impose endless Delusions upon Christians . For as true and real Miracles with becoming Circumstances , were the great means that won and reconciled a Regard and Honour unto Christian Religion in the World ; so the Pretence of such as either were absolutely false , or such as whose Occasions , Ends , Matter or Manner were unbecoming the Greatness and Holiness of him who is the true Author of all miraculous Operations , is the greatest Dishonour unto Religion that any one can invent . But although all these Gifts and Operations ceased in some respect , some of them absolutely , and some of them as to the immediate manner of Communication and Degree of Excellency ; yet so far as the Edification of the Church was concerned in them , something that is Analogous unto them , was and is continued . He who gave some Apostles , and some Prophets , and some Evangelists , gave also some Pastors and Teachers . And as he furnished the former with extraordinary Gifts ; so as far as any thing of the like kind is needful for the continual Edification of the Church , he bestows it on the latter also , as shall be declared . ( § 3. ) AND these Gifts of the Spirit added unto his Grace in real Holiness , were the Glory , Honour and Beauty of the Church of Old. Men have but deceived themselves and others , when they have seigned a Glory and Beauty of the Church in other things . And whatever any think or say , where these Gifts of the Holy Ghost , which are the Ornaments of the Church , her cloathing of wrought Gold , and her Raiment of Needle-work , being neglected and lost , and they think to adorn her with the meritricious Paint of pompous Ceremonies , with outward Grandeur , Wealth and Power , she is utterly fallen from her Chastity , Purity and Integrity . But it is evident that this is the state of many Churches in the World which are therefore worldly and carnal , not Spiritual or Evangelical . Power , and Force , and Wealth , the Gifts in this Case of Another Spirit , under various Pretences and Names , are their Life and Glory , indeed their Death and Shame . I deny not but that it is lawful for Ministers of the Gospel to enjoy Earthly Possessions , which they do attain by any commendable way among other Men. Neither are they required , unless in extraordinary Cases , to part with the Right and Use of their Temporal Goods , because they are so , Ministers of Christ ; though those who are so indeed , will not deny but that they ought to use them in a peculiar manner unto the Glory of Christ , and Honour of the Gospel , beyond other Men. Neither shall I ever question , that , wherein the Scripture is so express , namely , That those who labour in the Word and Doctrine , should have a convenient , yea , an Honourable Subsistence provided for them according to the best Ability of the Church , for their Work 's sake . It is in like manner also granted , that the Lord Christ hath committed all that Power which with repect unto the Edification of the Church , he will exercise in this World unto the Church it self ; as it cannot without a Virtual Renunciation of the Gospel and Faith in Christ Jesus as the Head and King of the Church , be supposed that this Power is any other but Spiritual , over the Souls and Consciences of Men. And therefore cannot this Power be exercised , or be any ways made effectual , but by vertue of the Spiritual Gifts we treat of . But for Men to turn this Spiritual Power to be exercised only by vertue of Spiritual Gifts , into an external coercive Power over the Persons , Bodies , Liberties and Lives of Men , to be exercised by Law-Courts , in Ways , Forms , Manners utterly Forreign to the Gospel , and all Evangelical Administrations , without the least Pretence unto , or Appearance of the Exercise of the Gifts of the Holy Ghost therein ; yea , and by Persons by whom they are hated and derided , acting with Pride , Scorn and Contempt of the Disciples of Christ , and over them , being utterly ignorant of the true Nature and Use of all Gospel Administrations , this is to disorder the Church , and in stead of an House of Spiritual Worship , in some Instances to turn it into a Den of Thieves . Where hereunto there are moreover annexed earthly Revenues , containing all Food and Fuel of corrupt Lusts , with all things satisfactory unto the Minds of Worldly , Sensual Men , as a meet Reward of these Carnal Administrations , as it is at this Day in the Church of Rome , there all Use of the Gifts of the Holy Ghost is excluded , and the Church is brought into extream Desolacion . And although these things are are as contrary to the Gospel as Darkness to Light , yet the World for many Reasons , not now to be insisted on , being willing to be deceived in this matter , it is generally apprehended that there is nothing so pernicious unto the Church , so justly to be watched against and rooted out , as a Dislike of their Horrible Apostasies in the Corrupt Depravation of all Evangelical Administrations . This was not the State , this was not the Condition of the Primitive Churches ; their Life consisted in the Grace of the Spirit , and their Glory in his Gifts . None of their Leaders once dreamed of that new kind of Beauty , Glory and Power , consisting in numberless Superstitious Ceremonies instead of Religious Worship ; Worldly Grandeur instead of Humility and Self-denyal ; and open Tyranny over the Consciences and Persons of Men , in the room of Spiritual Authority , effectual in the Power of Christ , and by vertue of the Gifts of the Holy Ghost . ( § 4. ) THERE are many sore Divisions at this Day in the World , among and between the Professors of Christian Religion , both about the Doctrine and Worship of the Gospel , as also the Discipline thereof . That these Divisions are evil in themselves , and the Cause of great Evils , Hinderances of the Gospel , and all the Effects thereof in the World , is acknowledged by all ; and it is a thing doubtless to be greatly lamented , that the generality of them who are called Christians , are departed from the great Rule of keeping the Unity of the Spirit in the Bond of Peace . He who doth not pray always , who is not ready with his utmost Endeavour to remedy this Evil , to remove this great Obstruction of the Benefit of the Gospel , is scarce worthy the Name of a Christian. The common way insisted on unto this End , is , that those who have most Force and Power , should set up Standards and Measures of Agreement , compelling others by all ways of Severity and Violence to a Compliance therewith ; judging them the highest Offenders who shall refuse so to do ; because the determining and settling of this matter is committed unto them . This is the way of Antichrist , and those who follow him therein . Others with more Moderation and Wisdom , but with as little Success , do or have endeavoured the Reconciliation of the Parties at variance , some , more or all of them , by certain middle ways of mutual Condescension which they have found out . Some things they blame , and some things they commend in all ; some things they would have them do , and some things omit ; all for the sake of Peace and Love. And this Design carries with it so fair and pleadable a Pretence , that those who are once engaged in it , are apt to think that they alone are the true Lovers of Christianity in general , the only sober and indifferent Persons , fit to Umpire all the Differences in the World , in a few Propositions which they have framed . And so wedded are some wise and Holy Men unto these Apprehensions of reconciling Christians by their conceived Methods , that no Experience of endless Disappointments , and of encreasing new Differences and Digladiations , of forming new Parties , of reviving old Animosiries , all which roll in upon them continually , will discourage them in their Design . What then , will some say , would you have these Divisions and Differences that are among us continued and perpetuated , when you acknowledge them so evil and pernicious ? I say , God forbid : Yea , we pray for , and always will endeavour their removal and taking away . But yet this I say on the other hand , whether Men will hear , or they will forbear , there is but one way of effecting this so blessed and desireable a Work , which untill it be engaged in , let Men talk what they please of Reconciliation , the worst of Men will be reviling and persecuting those who are better than themselves unto the End of the World. And this way is , That all Churches should endeavour to reduce themselves unto the Primitive Pattern . Let us all but consider what was the Life and Spirit of those Churches , wherein their Honour , Glory and Order did consist , making it our joynt Design to walk in the Principle of that Grace of the Spirit wherein they walked , in the Exercise and Use of those Gifts of the Spirit which were the Spring of , and gave Vertue unto all their Administrations , renouncing whatever is Forreign unto , and inconsistent with these things , and that Grace and Unity will quickly enter into Professors , which Christ hath purchased for them . But these things are here only occasionally mentioned ; and are not farther to be pursued . ( § 5. ) THESE Spiritual Gifts the Apostle calls , The Powers of the World to come , Heb. 6. 4 , 5. that is , those effectual powerful Principles and Operations , which peculiarly belong unto the Kingdom of Christ and Administration of the Gospel , whereby they were to be set up , planted , advanced and propagated in the World. The Lord Christ came and wrought out the mighty Work of our Salvation in his own Person , and thereon laid the Foundation of his Church on himself , by the Confession of him as the Son of God. Concerning himself and his Work , he preached , and caused to be preached , a Doctrine that was opposed by all the World , because of it's Truth , Mystery and Holiness ; yet was it the Design of God to break through all those Oppositions , to cause this Doctrine to be received and submitted unto , and Jesus Christ to be believed in , unto the Ruine and Destruction of the Kingdom of Sathan in the World. Now this was a Work that could not be wrought without the putting forth and exercise of mighty Power , concerning which nothing remains to be enquired into , but of what sort it ought to be . Now the Conquest that the Lord Christ aimed at was Spiritual , over the Souls and Consciences of Men ; the Enemies he had to conflict withall were Spiritual , even Principalities and Powers , and Spiritual Wickednesses in High Places ; the God of this World , the Prince of it , which ruled in the Children of Disobedience : The Kingdom which he had to erect , was Spiritual , and not of this World ; all the Laws and Rules of it , with their Administrations and Ends , were Spiritual and Heavenly . The Gospel that was to be propagated was a Doctrine not concerning this World , nor the things of it , nor of any thing Natural or Political , but as they were meerly subordinate unto other Ends , but Heavenly and mysterious , directing Men only in a Tendency according to the Mind of God unto the eternal Enjoyment of him . Hereon it will easily appear what kind of Power is necessary unto this Work , and for the attaining of these Ends. He that at the speaking of one Word could have engaged more than Twelve Legions of Angels in his Work , and unto his Assistance , could have easily by outward Force and Arms have subdued the whole World into an external Observance of him and his Commands , and thereon have ruled Men at his pleasure . As this he could have done , and may do when he pleaseth , so if he had done it , it had tended nothing unto the Ends which he designed . He might indeed have had a glorious Empire in the World , comprehensive of all Dominions that ever were or can be on the Earth ; but yet it would have been of the same kind and Nature with that which Nero had , the greatest Monster of Villany in Nature . Neither had it been any great matter for the Son of God to have out-done the Romans or the Turks , or such like Conspiracies of wicked Oppressors . And all those who yet think meet to use external Force over the Persons , Lives and Bodies of Men , in order unto the reducing of them unto the Obedience of Christ and the Gospel , do put the greatest Dishonour upon him imaginable , and change the whole Nature of his Design and Kingdom . He will neither own nor accept of any Subject , but whose Obedience is a Free Act of his own Will , and who is so made willing by himself in the Day of his Power . His Design , and his only Design in this World unto the Glory of God , is to erect a Kingdom , Throne and Rule in the Souls and Consciences of Men , to have an Obedience from them in Faith , Love and Spiritual Delight , proceeding from their own Choice , Understandings , Wills and Affections ; an Obedience that should be internal , Spiritual , Mystical , Heavenly , with respect solely unto things unseen and eternal , wherein himself and his Laws should be infinitely preferred before all earthly things and Considerations . Now this is a matter that all Earthly Powers and Empires could never desire , design or put an hand unto , and that which renders the Kingdom of Christ as of another Nature , so more excellent and better than all Earthly Kingdoms , as Liberty is better than Bondage , the Mind more excellent than the outward Carkass , Spiritual and Eternal things than things Carnal and Temporary , as the Wisdom and Holiness of God are more excellent than the Folly and Lusts of Men. ( § 6. ) SEEING therefore this was the Design of Christ , this was the Nature and Work of the Gospel which was to be propagated , wherein Carnal Power and outward Force could be of no use , yea , whose Exercise was inconsistent with , dishonourable unto , and destructive of the whole Design ; and wherein the Work to be accomplished on the Minds and Souls of Men is incomparably greater than the conquering of Worlds with Force and Arms , it is enquired what Power the Lord Christ did employ herein , what Means and Instruments he used for the Accomplishment of his Design , and the erecting of that Kingdom or Church-State , which being promised of Old , was called the World to come , or , the New World , the New Heaven and Earth wherein dwelleth Righteousness : And I say , it was these Gifts of the Holy Ghost whereof we have treated , which were those Powers of this World to come . By them it was , or in their Exercise , that the Lord Christ erected his Empire over the Souls and Consciences of Men , destroying both the Work and Kingdom of the Devil . It is true , it is the Word of the Gospel it self , that is the Rod of his Strength which is sent out of Sion to erect and dispense his Rule : But that hidden Power which made the Word effectual in the dispensation of it , consisted in these Gifts of the Holy Ghost . Men may despise them , or think light of them whilst they please , they are those Powers which the Lord Christ in his Wisdom , thought meet alone to engage in the propagation of the Gospel , and setting up of his Kingdom in the World. ( § 7. ) THE Recovery and Return of the People from the Captivity of Babylon , was a Type of the Spiritual Redemption of the Church by Jesus Christ : And how God effected that as a Type hereof , he declares , Zech. 4. 6. Not by Army , nor by Power , but by my Spirit , saith the Lord of Hosts ; so much more was this work to be effected . So after his Resurrection the Lord Christ tells his Apostles that they were to be his Witnesses in Jerusalem and in all Judea , and in Samaria , and unto the uttermost parts of the Earth , that is , all the World over , Acts 1. 8. But how shall they be able so to bear Testimony unto them , as that their witness shall be received and become effectual ? Saith he , Ye shall receive power for this end ; I have given you Authority to Preach the Word before , and now I will give you such an Ability for it , as none shall be able to withstand or resist ; and this is after the Holy Ghost is come upon you , that is in the Communication of these Gifts whereby you may be enabled unto your work . In them consisted that Mouth and Wisdom which he promised he would give them , which all their Adversaries were not able to gainsay or resist . Luke 21. 15. Wherefore , that which I shall close this Discourse withall , shall be a brief endeavour to declare how these Gifts were the Spiritual Powers of the Gospel unto all the ends we have before mentioned as designed by Jesus Christ ; whence it will appear how little there was of the Wisdom , Skill , Power or Authority of Men in the whole work of propagating the Gospel , and planting the Church of Christ , as we shall afterwards manifest , how by the Dispensation of the other more ordinary Gifts of the Spirit both the Gospel and the Church are continued and preserved in the World. FIRST the Persons whom the Lord Christ chose , called and designed unto this Work , were by these Gifts enabled thereunto . As no Mortal Men had of themselves any sufficiency for such a work , so the Persons particularly called unto it by Jesus Christ , lay under all the Disadvantages that any Persons could possibly be liable unto in such an undertaking . For , ( 1 ) They were all of them unlearned and ignorant , which the Jews took notice of , Acts 4. 13. and which the Gentiles despised them for . ( 2 ) They were Poor , and of no Reputation in the World , which made them contemned by all sorts of Persons . And ( 3 ) They seem in many instances to have been pasillanimous and fearful , which they all manifested when they so shamefully fled and left their Master in his Distresses , the chief of them also Swearing that he knew him not . Now it is easily understood what great disadvantages these were unto the undertaking of so great a work as they were called unto ; yea how impossible it was for them under these qualifications to do any thing in the pursuit of it . Wherefore by the Communication of these Gifts unto them , all these Impediments arising from themselves were removed , and they were furnished with Endowments of quite another nature , whereby they were eminently sitted with that Spiritual Wisdom , Knowledge and Understanding which surpassed all the Wisdom that was of the VVorld or in it , by what ways or means soever it were attained . They both had and declared a VVisdom which none of the Princes of this VVorld were acquainted withal , 1 Cor. 2. Those who during the abode of Christ in the Flesh with them , could not understand a plain Parable , and were ever and anon at no small loss about the sense and meaning of their matter , having very low and carnal apprehensions about his Person , VVork and Office , were now filled with a Knowledge of all Heavenly Mysteries , and with VVisdom to declare , manage and maintain them against all opposers . Kings , Princes , Rulers of Synagogues were now all one to them , they had a Mouth and VVisdom given them which none of their Adversaries could resist . VVhere ever they came in all Nations , to all sorts of People , of all Languages , they were now enabled in their own Tongue and Speech to declare and preach the Gospel unto them , being always filled with a Treasure of Wisdom and Spiritual Mysteries , whence they could draw forth as every occasion did require . ( 2 ) Whereas they were poor , the difficulties wherewith such a condition is attended were also by this means utterly taken away . For although they had neither Silver nor Gold by their Work or Employment , but their outward Wants and Distresses were rather encreased thereby ; yet their Minds and Souls were by this Communication of the Spirit , so raised above the World , and filled with such a Contempt of all the desireable things in it , and of all the Pride of Men upon their account , as that their want of Possessions and outward Enjoyments made them only the more ready and expedite for their work , whence also such of them as had Possessions sold them , gave their price to the Poor , that they might be no hindrance unto them in their Design . And hence also it was that those who even after the Resurrection of Christ were enquiring after a Temporal Kingdom , wherein no doubt a good part of its Glory , Power and Advantages would fall to their share , as most do who yet continue to Dream of such a Kingdom in this World , immediately upon the Communication of these Gifts rejoiced that they were counted worthy of shame for the Name of Christ , when they were Imprisoned , Whipt , and despitefully used , Acts 4. ( 3 ) They had Boldness , Courage and Constancy given unto them in the room of that pusillanimity and fear which before they had discovered . This the Jews took notice of and were astonished at , Acts 4. 13. And they had reason so to be , if we consider the Power and Authority of that work wherein they were then assaulted , with the Speech of Peter unto them , ver . 8 , 9 , 10 , 11 , 12. which he spake as filled with the Holy Ghost . See also Acts 5. 28 , 29 , 30 , 31 , 32. And in the whole course of their Ministry throughout the World the like undaunted Courage , Resolution and Constancy did always and in all things accompany them . Wherefore these Gifts in the first place may be esteemed the Powers of the World to come , in as much as by them those unto whom the work of Preaching the Gospel , propagating the Mystery of it , the Conversion of Nations , the planting of Churches , and in all the Erection of the Kingdom of Christ was committed , were enabled by them unto the utmost Capacity of Humane Nature to discharge , effect and accomplish the work committed unto them . By vertue and in the strength of these Spiritual Abilities , did they set upon the whole Kingdom of Sathan and Darkness in the World , contending with the Gates of Hell , and all the Powers of the Earth , attempting the Wisdom of the Greeks and the Religion of the Jews , with success against both . They went not forth with Force and Arms , or Carnal Power , they threatned no Man , menaced no Man with the Carnal Weapons of Force or Penalties , they had no Baits or Allurements of Wealth , Power or Honour to enveagle the Minds of Corrupt and Sensual Men , but as was said in the Warranty and Power of these Spiritual Gifts they both attempted and accomplished this work . And thing continue still in the same condition according unto their proportion . Such as is the Furniture of Men with Spiritual Abilities and Gifts of the Holy Ghost , such is their fitness for the work of the Ministry , and no other . And if any shall undertake this work without this Provision of Abilities for it , they will neither ever be owned by Christ , nor be of the least use in the Employment they take upon them . A Ministry devoid of Spiritual Gifts is a sufficient evidence of a Church under a degenerating Apostasie . But these things will be farther spoken unto afterwards . ( § 8. ) SECONDLY ; By these Gifts were all their Administrations , especially their Preaching the Gospel rendred effectual unto their proper end . The Preaching of the Word which is the Sword of the Spirit , was the great Instrument whereby they wrought out and accomplished their designed work in the Conviction and Conversion of the Souls of Men. It may therefore be enquired what it was that gave efficacy and success unto the Word as preached or dispensed by them . Now this as it should seem must be either that the subject matter of it was so suited unto the Reasons and Understandings of Men , as that they could not but admit of it upon its proposal ; or that the manner whereby they declared it was with such perswasive Artifices as were meet to prevail with the Minds of Men unto an Assent , or to impose upon them against the best of their defences . But the Apostle declares that it was utterly otherwise in both these regards . For the matter of the Doctrine of the Gospel unto the Minds of Carnal Men , such as all Men are until renewed by the Gospel it self , is Folly , and that which is every way meet to be despised , 1 Cor. 1. And for the manner of its Declaration , they did not therein neither would they use the enticing words of Humane Wisdom , any Arts of Oratory , or Dresses of Rhetorick or Eloquence , lest the Effects which were wrought by the Word should have seemed in any measure to have proceeded from them , 1 Cor. 2. 4 , 5. Wherefore , not to mention that internal efficacious power of Grace which God secretly puts forth for the Conversion of his Elect , the consideration whereof belongs not unto our present design , and I say that it was by vertue of those Gifts that the Administration of the Gospel was so efficacious and successful . For , ( 1 ) From them proceeded that Authority over the Minds of Men wherewith the Word was accompanied . When the Lord Christ was Anointed by the Spirit to Preach the Gospel , it is said , He taught as one having Authority , and not as the Scribes , Mat. 7. 29. Whatever was his outward Appearance in the Flesh , the Word as Administred by him was attended with such an Authority over the Minds and Consciences of Men , as they could not but be sensible of . And so was it with the Primitive Dispensers of the Gospel ; by vertue of these Spiritual Gifts they preached the Word in the Demonstration of the Spirit and of Power , 1 Cor. 2. 4. There was accompanying of their Preaching an Evidence or Demonstration of a Power and Authority that was from God and his Spirit . Men could not but conclude that there was something in it which was over them or above them , and which they must yield or submit unto as that which was not for them to contend withall . It is true , the Power of the Gospel was hid unto them that were to perish , whose Minds the God of this World had effectually blinded , lest the Light of the Glorious Gospel of Christ should shine into them , 2 Cor. 4. 3 , 4. Whence it came to pass that the Word was rejected by many ; yet where-ever God was pleased to make it effectual , it was by a Sense of a Divine Authority accompanying its Administration by vertue of those Spiritual Gifts . And therefore our Apostle shews , that when Men prophesied or declared the Mind of God from the Word by the Gift of Prophesie , Unbelievers did fall down , and Worshipping God reported that God was in them of a Truth , 1 Cor. 14. 24 , 25. They were sensible of a Divine Authority which they could not stand before or withstand . ( 2 ) From hence also proceeded that Life and Power for Conviction which the Word was accompanied with in their Dispensation of it . It became shortly to be the Arrows of Christ , which were sharp in the Hearts of Men. As Men found an Authority in the Dispensation of the Word , so they felt and experienced an efficacy in the Truths Dispensed . By it were their Minds enlightned , their Consciences awakened , their Minds convinced , their Lives judged , the secrets of their Hearts made manifest , as 1 Cor. 14. 24 , 25. until they cryed out in Multitudes , Men and Brethren what shall we do ? Hereby did the Lord Christ in his Kingdom and Majesty ride prosperously Conquering and to Conquer , with the Word of Truth , Meekness and Righteousness , subduing the Souls of Men unto his Obedience , making them free , ready , willing in the Day of his Power . These were the Forces and Weapons that he used in the establishing of his Kingdom , which were mighty through God to the pulling down of strong holds , casting down of Imaginations , and every high thing that exalteth it self against the Knowledge of God , and bringing into Captivity every Thought to the Obedience of Christ , 2 Cor. 10. 4 , 5. So doth the Apostle describe the success of these Administrations as an absolute conquest , wherein all Opposition is broken , all strong Holds and Fortifications are demolished , and the whole reduced unto due Obedience . For by this means were all things effected ; all the strong holds of Sin in the Minds of Men in their natural Darkness , Blindness and Obstinacy ; all the high Fortifications of prejudices , and vain , proud , lofty imaginations raised in them by Sathan , were all cast down by and before Gospel Administrations , managed by Vertue and Authority of these Spiritual Gifts which the Lord Christ ordained to be the Powers of his Kingdom . ( § 9. ) THIRDLY ; Those of them which consisted in miraculous operations were suited to fill the World with an Apprehension of a Divine Power accompanying the Word , and them by whom it was administred . And sundry things unto the furtherance of the Gospel depended hereon . As , ( 1 ) The World which was stupid , asleep in Sin and Security , satisfied with their Lusts and Idolatries , regardless of any thing but present Enjoyments , was awakened hereby to an Attendance unto , and Enquiry into this new Doctrine that was proposed unto them . They could not but take notice that there was something more than ordinary in that Sermon which they were summoned unto by a Miracle . And this was the first and principal use of these miraculous Operations . They awakened the dull , stupid World unto a consideration of the Doctrine of the Gospel , which otherwise they would have securely neglected and despised . ( 2 ) They weaken'd and took off those mighty prejudices which their Minds were possessed with by Tradition and Secular Enjoyments ; what these prejudices were I shall not here declare , I have done it elsewhere . It is enough to observe that they were as great , as many , as effectual , as Humane Nature in any Case is capable of . But yet although they were sufficiently of proof against all other means of Conviction , yet they could not but sink and weaken before the manifest evidence of present Divine Power ; such as these miraculous Operations were accompanied withall . For although all the things which they cleaved unto , and intended to do so inseparably , were , as they thought , to be preferred above any thing that could be offered unto them , yet when the Divine Power appeared against them , they were not able to give them Defence . Hence upon these Operations one of these two Effects ensued . ( 1 ) Those that were shut up under their Obstinacy and Unbelief , were filled with Tormenting Convictions , and knew not what to do to relieve themselves . The Evidence of Miracles they could not withstand , and yet would not admit of what they tendred and confirmed ; whence they were filled with Disquietments and Perplexities . So the Rulers of the Jews manifested themselves to have been upon the Curing of the Impotent Person at the Gate of the Temple . What shall we do ( say they ) to these Men , for that indeed a notable Miracle hath been done by them , Acts 4. 16. ( 2 ) The Minds of others were exceedingly prepared for the Reception of the Truth ; the Advantages unto that purpose being too many to be here insisted on . ( 3 ) They were a great means of taking off the Scandal of the Cross. That this was that which the World was principally offended at in the Gospel , is sufficiently known . Christ Crucified was to the Jews a Stumbling-block , and unto the Greeks Foolishness . Nothing could possibly be or have been a matter of so high offence unto the Jews , as to offer them a Crucified Messiah , whom they expected as a Glorious King to subdue all their Enemies ; nor ever will they receive him , in the Mind wherein they are , upon any other Terms . And it seemed a part of the extreamest Folly unto the Grecians , to propose such Great and Immortal Things in the Name of one that was himself Crucified as a Malefactor . And a shame it was thought on all hands for any Wise Man to profess or own such a Religion as came from the Cross. But yet after all this blustering of Weakness and Folly , when they saw this Doctrine of the Cross owned by God , and witnessed unto by manifest Effects of Divine Power , they could not but begin to think , that Men need not be much ashamed of that which God so openly avowed . And all these things made way to let in the Word into the Minds and Consciences of Men , where by its own Efficacy it gave them satisfying Experience of its Truth and Power . ( § 10. ) FROM these few Instances whereunto many of an alike Nature might be added , it is manifest how these Spiritual Gifts were the Powers of the World to come , the Means , Weapons , Arms that the Lord Christ made use of for the subduing of the World , destruction of the Kingdom of Sathan and Darkness , with the planting and establishment of his own Church on the Earth . And as they were alone suited unto his Design , so his Accomplishment of it by them is a glorious Evidence of his Divine Power and Wisdom , as might easily be demonstrated . Of Ordinary Gifts of the Spirit . CHAP. VI. The Grant , Institution , Use , Benefit , End and Continuance of the Ministry . § 1. THE consideration of those Ordinary Gifts of the Spirit which are annexed unto the Ordinary Powers and Duties of the Church , doth in the next place lye before us . And they are called Ordinary , not as if they were absolutely common unto all , or were not much to be esteemed , or as if that were any way a diminishing Term : But we call them so upon a double account , ( 1 ) In distinction from those Gifts which being absolutely Extraordinary did exceed the whole Power and Faculties of the Souls of Men , as Healings , Tongues and Miracles . For otherwise they are of the same Nature with most of those Gifts which were bestowed on the Apostles and Evangelists , differing only in degree . Every true Gospel Ministry hath now Gifts of the same kind with the Apostles in a degree and measure sufficient to their Work , excepting those mentioned . ( 2 ) Because of their continuance in the ordinary state of the Church , which also they shall do unto the Consummation of all things . Now my design is to treat peculiarly of the Gifts of the Holy Spirit . But because there is a Gift of Christ which is the Foundation and Subject of them , something must be spoken briefly unto that in the first place . And this Gift of Christ is that of the Ministry of the Church , the Nature of which Office I shall not consider at large , but only speak unto it as it is a Gift of Christ. And this I shall do by some little illustration given unto that passage of the Apostle , where this Gift and the Communication of it is declared , Ephes. 4. 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16. But unto every one of us is given Grace according to the measure of the Gift of Christ. Wherefore he saith , when he ascended up on high he led Captivity Captive , and gave Gifts unto Men , ( Now that he ascended , what is it but that be also descended first into the lower parts of the Earth ? He that descended is the same also that ascended up far above all Heavens , that he might fill all things , ) and he gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers ; for the perfecting of the Saints , for the Work of the Ministry , for the Edifying of the Body of Christ ; till we all come in the Unity of the Faith , and of the Knowledge of the Son of God unto a perfect Man , unto the measure of the stature of the fulness of Christ. That we henceforth be no more tossed to and fro , and carried about with every Wind of Doctrine by the sleight of Men and cunning Craftiness , whereby they lye in wait to deceive ; but speaking the Truth in Love may grow up into him in all things which is the Head , even Christ. From whom the whole Body fitly joined together and compacted by that which every joint supplyeth , according unto the effectual working in the measure of every part , maketh increase of the Body , unto the Edifying of it self in Love. ( § 2. ) THERE is no other place of Scripture wherein at one view the Grant , Institution , Use , Benefit , End and Continuance of the Ministry is so clearly and fully represented . And the End of this whole Discourse is to declare that the Gift and Grant of the Ministry and Ministers , of the Office , and the Persons to discharge it , is an Eminent , most useful Fruit and Effect of the Mediatory Power of Christ , with his Love and Care towards his Church . And those of whom the Apostle speaks ( unto every one of us ) are the Officers or Ministers whom he doth afterwards enumerate , although the words may in some sense be extended unto all Believers . But principally the Ministry and Ministers of the Church are intended . And it is said , unto them is Grace given . It is evident that by Grace here , not Sanctifying , Saving Grace is intended , but a participation of a gracious Favour with respect to an especial End : So the word is frequently used in this case by our Apostle , Rom. 15. 15. Gal. 2. 9. Ephes. 3. 8. This Gracious Favour we are made partakers of ; this Trust is freely , in a way of Grace committed unto us . And that according to the measure of the Gift of Christ , unto every one according as the Lord Christ doth measure the Gift of it freely out unto them . Thus in general was the Ministry granted unto the Church , the particular account whereof is given in the ensuing Verses . And , ( § 3. ) FIRST , it is declared to be a Gift of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And he himself gave , ver . 11. It is the great Fundamental of all Church-Order , Power and Worship , that the Gift and Grant of Christ is the Original of the Ministry . If it had not been so given of Christ , it had not been lawful for any of the Sons of Men to institute such an Office , or appoint such Officers . If any had attempted so to do , as there would have been a Nullity in what they did , so their Attempt would have been expresly against the Headship of Christ , or his Supreme Authority over the Church . Wherefore , that he would thus give Ministers of the Church was promised of old , Jer. 3. 15. as well as signally foretold in the Psalm from whence these Words are taken . And as his doing of it is an Act of his Mediatory Power , as it is declared in this place , and Matth. 28. 18. so it was a Fruit of his Care , Love and Bounty , 1 Cor. 2. 21 , 22. And it will hence follow not only that Offices in the Church , which are not of Christ's giving by Institution , and Officers that are not of Gift , Grant , by Provision and Furnishment , have indeed no place therein , but also that they are set up in Opposition unto his Authority and in Contempt of his Care and Bounty . For the doing so ariseth out of an Apprehension , that both Men have a Power in the Church which is not derived from Christ , and that to impose Servants upon him in his House without his Consent , as also that they have more Care of the Church than he had , who made not such Provision for them . And if an Examination might be admitted by this Rule , as it will one Day come on whether Men will or no , some great Names now in the Church would scarce be able to preserve their Station ; Popes , Cardinals , Metropolitans , Diocesan Prelates , Arch-Deacons , Commissaries , Officials , and I know not what other monstrous Products of an incestuous Conjunction between Secular Pride and Ecclesiastical Degeneracy , would think themselves severely treated to be tried by this Rule : But so it must be at last , and that unavoidably . Yea , and that no Man shall be so hardy , as once to dare attempt the setting up of Officers in the Church without the Authority of Christ ; the Eminency of this Gift and Grant of his is declared in sundry particular Instances , wherein neither the Wisdom , nor Skill , nor Power of any , or all of the Sons of Men , can have the least Interest , or in any thing alike unto them . ( § 4. ) AND this appears , ( 1 ) From the Grandeur of it's Introduction , or the great and solemn Preparation that was made for the giving out of this Gift . It was given by Christ when he ascended up on high , and led Captivity captive , Ver. 8. The Words are taken from Psal. 68. 17 , 18. The Chariots of God are twenty thousand , even Thousands of Angels , the Lord is among them as in Sinai in the Holy Place . Thou hast ascended on high , thou hast led Captivity captive , thou hast received Gifts for Men , yea , for the Rebellious also , that the Lord God might dwell among them . In the first place , the glorious Appearance of God on Mount Sinai in giving of the Law , his descending and ascending unto that purpose , is intended . But they are applied here unto Christ , because all the glorious Works of God in and towards the Church of Old , were either Representatory , or gradually introductory of Christ and the Gospel . Thus the glorious Ascending of God from Mount Sinai after the giving of the Law , was a Representation of his ascending far above all Heavens to fill all things , as Ver. 10. And as God then led Captivity captive in the Destruction of Pharaoh and the Egyptians , who had long held his People in Captivity , and under Cruel Bondage : So dealt the Lord Christ now in the Destruction and Captivity of Sathan and all his Powers , Col. 2. 15. Only whereas it is said in the Psalm , that he received Gifts for men , here it is said , that he gave Gifts to men , wherein no small Mystery is couched . For although Christ is God , and is so gloriously represented in the Psalm , yet an Intimation is given that he should act what is here mentioned in a condition wherein he was capable to receive from another , as he did in this matter , Acts 2. 2 , 3. And so the Phrase in the Original doth more than infinuate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou hast received Gifts in Adam , in the Man or Humane Nature . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well to give as to receive , especially when any thing is received to be given . Christ received this Gift in the Humane Nature to give it unto others . Now to what end is this glorious Theatre , as it were , prepared , and all this Preparation made , all Men being called to the Preparation of it ? It was to set out the Greatness of the Gift he would bestow , and the Glory of the Work which he would effect . And this was to furnish the Church with Ministers , and Ministers with Gifts for the Discharge of their Office and Duty . And it will one Day appear , that there is more Glory , more Excellency in giving one poor Minister unto a Congregation , by furnishing him with Spiritual Gifts for the Discharge of his Duty , than in the Pompous Installment of a Thousand Popes , Cardinals or Metropolitans . The worst of Men in the Observance of a few outward Rites and Ceremonies can do the latter ; Christ only can do the former , and that as he is ascended up on high to that purpose . ( § 5. ) 2ly . IT appears to be such an eminent Gift from it's Original Acquisition . There was a Power acquired by Christ for this great Donation , which the Apostle declares , ver . 9. Now that he ascended , what is it but that he also descended first into the Lower parts of the Earth . Having mentioned the Ascension of Christ as the immediate Cause or Fountain of the Communication of this Gift , Ver. 8. he found it necessary to trace it unto it's first Original . He doth not therefore make mention of the descending into the lower parts of the Earth occasionally upon that of his ascending , as if he catched at an Advantage of a Word : Nor doth he speak of the Humiliation of Christ absolutely in it's self , which he had no occasion for ; but he introduceth it , to shew what respect this Gift of the Ministry and Ministers , of the Office , Gifts and Persons , had thereunto . And Christ's descending into the lower parts of the Earth may be taken two ways , according as that Expression , the Lower parts of the Earth , may be diversly understood . For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Lower Parts of the Earth , are either the whole Earth , that is , those lower Parts of the World , or some part of it . For the Word Lower includes a Comparison either with the whole Creation , or with some part of it self . In the first Sence Christs state of Humiliation is intended , wherein he came down from Heaven into these lower parts of Gods Creation , conversing on the Earth . In the latter , his Grave and Burial are intended ; for the Grave is the lowest part of the Earth into which Mankind doth descend . And both of these , or his Humiliation as it ended in his Death and Burial , may be respected in the Words . And that which the Apostle designs to manifest , is , that the deep Humiliation , and the Death of Christ , is the Fountain and Original of the Ministry of the Church , by way of Acquisition and Procurement . It is a Fruit whose Root is in the Grave of Christ. For in those things , in the Humiliation and Death of Christ lay the Foundation of his Mediatory Authority , whereof the Ministry is an Effect , Phil. 2. 6 , 7 , 8 , 9 , 10. And it was appointed by him to be the Ministry of that Peace between God and Man , which was made therein and thereby , Ephes. 2. 14 , 16 , 17. For when he had made this Peace by the Blood of the Cross , he preached it in the giving these Gifts unto Men for it's solemn Declaration . See 2 Cor. 5. 18 , 19 , 20 , 21. Wherefore , because the Authority from whence this Gift proceeded , was granted unto Christ upon his descending into the lower parts of the Earth , and the end of the Gift is to declare and preach the Peace which he made between God and Man by his so doing , this Gift relates thereunto also . Hereon doth the Honour and Excellency of the Ministry depend , with respect hereunto is it to be esteemed and valued , namely , it 's Relation unto the Spiritual Humiliation of Christ , and not from the carnal or secular Exaltation of those that take it upon them . ( § 6. ) 3 ly . IT appears to be an eminent and signal Gift from the immediate Cause of it's actual Communication , or the present Qualification of the Lord Christ for the bestowing of it ; and this was his glorious Exaltation upon his Ascension . A Right unto it was acquired by him in his Death , but his actual Investiture with all glorious Power , was to precede it's Communication , ver . 8 , 10. He was first to ascend up on high , to triumph over all his and our Adversaries , put now under him into absolute and eternal Captivity , before he gave out this Gift . And he is said here to ascend far above all Heavens , that is , these visible and aspectable Heavens , which he passed through when he went into the glorious Presence of God , or unto the Right Hand of the Majesty on high . See Heb. 4. 14. with our Exposition thereon . It is also added , why he was thus gloriously exalted ; and this was , that he might fill up all things , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not in the Essence of his Nature , but in the Exercise of his Power . He had laid the Foundation of his Church on himself in his Death and Resurrection ; but now the whole Fabrick of it was to be fill'd with it's Utinsils , and beautify'd with it's Ornaments . This he ascended to accomplish , and did it principally in the Collation of this Gift of the Ministry upon it . This was the first Exercise of that glorious Power , which the Lord Christ was vested withall upon his Exaltation ; the first Effect of his Wisdom and Love , in filling all things unto the Glory of God , and the Salvation of his Elect. And these things are mentioned , that in the Contemplation of their Greatness and Order we may learn and judge how excellent this Donation of Christ is . And it will also appear from hence , how contemptible a thing the most pompous Ministry in the World is , which doth not proceed from this Original . ( § 7. ) 4. THE same is manifest from the Nature of the Gift it self : For this Gift consisteth in Gifts . He gave Gifts . There is an active giving expressed ; He gave : And the thing given , that is , Gifts . Wherefore the Ministry is a Gift of Christ , not only because freely and bountifully given by him to the Church ; but also because Spiritual Gifts do essentially belong unto it , are indeed it 's Life , and inseparable from it's Being . A Ministry without Gifts , is no Ministry of Christ's giving ; nor is of any other Use in the Church , but to deceive the Souls of Men. To set up such a Ministry , is both to despise Christ , and utterly to frustrate the ends of the Ministry ; those for which Christ gave it , and which are here expressed . For , ( 1 ) Ministerial Gifts and Graces are the great Evidence that the Lord Christ takes care of his Church and provides for it , as called into the Order and into the Duties of a Church . To set up a Ministry which may be continued by outward Forms and Orders of Men only , without any Communication of Gifts from Christ , is to despise his Authority and Care. Neither is it his Mind that any Church should continue in Order any longer , or otherwise , than as he bestows these Gifts for the Ministry . ( 2 ) That these Gifts are the only Means and Instruments whereby the Work of the Ministry may be performed , and the End of the Ministry attained , shall be farther declared immediately . The Ends of the Ministry here mentioned , called it's Work , are the perfecting of the Saints , and the Edifying of the Body of Christ , untill we all come unto a perfect Man. Hereof nothing at all can be done without these Spiritual Gifts . And therefore a Ministry devoid of them , is a Mock-ministry , and no Ordinance of Christ. ( § 8. ) 5. THE Eminency of this Gift appears in the Variety and Diversity of the Offices and Officers which Christ gave in giving of the Ministry . He knew there would , and had appointed there should be a two-fold Estate of the Church , ver . 10. ( 1 ) Of it's first Election and Foundation . ( 2 ) Of it's Building and Edification ; and different both Offices and Gifts were necessary unto these different States . For , ( 1 ) Two things were extraordinary in the first Erection of his Church . ( 1 ) An extraordinary Aggression was to be made upon the Kingdom of Sathan in the World , as upheld by all the Potentates of the Earth , the concurrent Suffrage of Mankind , with the Interest of Sin and Prejudices in them . ( 2 ) The casting of Men into a new Order , under a new Rule and Law , for the Worship of God , that is , the planting and erecting of Churches all the World over . With respect unto these Ends extraordinary Officers with extraordinary Authority , Power and Abilities were requisite . Unto this end therefore he gave some Apostles , some Prophets , and some Evangelists , of the Nature of whose Offices and their Gifts we have spoken before . I shall here only add , that it was necessary that these Officers should have their immediate Call and Authority from Christ , antecedent unto all Order and Power in the Church . For the very Being of the Church depended on their Power of Office : But this without such an immediate Power from Christ no Man can pretend unto . And what was done originally by their Persons , is now done by their Word and Doctrine : For the Church is built on the Foundation of the Apostles and Prophets , Jesus Christ himself being the Chief Corner-stone , Eph. 2. 20. ( 2ly ) There was a state of the Church in it's Edification , which was to be carried on according to the Rules and Laws given by Christ in the ordinary Administration of all the Ordinances and Institutions of the Gospel . To this end Christ gives ordinary Officers , Pastors and Teachers , who by his Direction were ordained in every Church , Acts 14. 23 , 24. And these are all the Teaching Officers that he hath given unto his Church . Or if any shall think that in the Enumeration of them in this place , as also 1 Cor. 12. our Apostle forgot Popes and Diocesan Bishops , with some others , who certainly cannot but laugh to themselves , that they should be admitted in the World as Church-Officers , he must speak for himself . ( § 9. ) BUT whereas the other sort of Officers was given by Christ , by his immediate Call and Communication of Power unto them , it doth not appear how he gives these ordinary Officers or Ministers unto it . I answer , He did it originally , and continueth to do it by the ways and means ensuing . ( 1 ) He doth it by the Law and Rule of the Gospel , wherein he hath appointed this Office of the Ministry in his Church , and so always to be continued . Were there not such a standing Ordinance and Institution of his , it were not in the Power of all the Churches in the World to appoint any such among them , whatever appearance there may be of a Necessity thereof . And if any should have attempted any such thing , no Blessing from God would have accompanied their Endeavour , so that they would but set up an Idol of their own . Hereon we lay the continuance of the Ministry in the Church . If there be not an Ordinance and Institution of Christ unto this purpose ; or if such being granted , yet the Force of it be now expired , we must and will readily confess , that the whole Office is a meer Usurpation . But if he have given Pastors and Teachers unto his Church to continue until all his Saints in all Ages come unto a perfect Man , unto the measure of the Stature of the fulness of Christ , Ephes. 4. 11 , 12 , 13. and hath promised to be with them as such , unto the consummation of all things , Matth. 28. 18 , 19 , 20. If the Apostles by his Authority Ordained Elders in evry Church and City , Acts 14. 23. Tit. 1. 5. and who therein were made Overseers of the Flocks by the Holy Ghost , Acts 20. 28. having the charge of feeding and overseeing the Flock that is among them always , until the chief Shepherd shall appear , 1 Pet. 5. 1 , 2 , 3 , 4 , 5. If Believers , or the Disciples of Christ are obliged by him always to yield Obedience unto them , Heb. 13. 7 , 17. with other such plain Declarations of the Will of the Lord Christ in the Constitution and Continuance of this Office , this Foundation standeth firm and unshaken as the Ordinances of Heaven that shall not be changed . And whereas there is not in the Scripture the least Intimation of any such Time , State or Condition of the Church , as wherein the Disciples of Christ may or ought to live from under the orderly Conduct and Guidance of the Ministers , it is vain to imagine that any Defect in other Men , any Apostasie of the greatest part of any , or all Visible Churches , should cast them into an Incapacity of erecting a regular Ministry among them , and over them . For whereas the Warranty and Authority of the Ministry depends on this Institution of Christ , which is accompanied with a Command for it's Observance , Matth. 28. 18. all his Disciples being obliged to yield Obedience thereunto , their doing so in the Order and Manner also by him approved , is sufficient to constitute a lawful Ministry among them . To suppose , that because the Church of Rome , and those adhering unto it , have by their Apostasie utterly lost an Evangelical Ministry among them , that therefore others unto whom the Word of God is come , and hath been effectual unto their Conversion , have not sufficient Warranty from the Word to yield Obedience unto all the Commands of Christ , ( which when we have talked of Power and Authority whilst we please , is all that is lest unto us in this World ) or that in so doing he will not accept them , and approve of what they have done , is an Assertion fit for Men to maintain , who have a Trade to drive in Religion unto their own especial Advantage . ( § 10. ) 2ly . THE Lord Christ giveth and continneth this Office by giving Spiritual Gifts and Abilities unto Men to enable them to discharge the Duties , and perform the Work of it . This is that which I principally design to confirm in it's proper place , which will immediately ensue . All I shall say at present is , that Spiritual Gifts of themselves make no Man actually a Minister , yet no Man can be made a Minister according to the Mind of Christ , who is not partaker of them . Wherefore , supposing the continuance of the Law and Institution mentioned , if the Lord Christ doth at any time , or in any place , cease to give out Spiritual Gifts unto Men , enabling them in some good measure unto the Discharge of the Ministry , then and in that place the Ministry it self must cease and come to an end . To erect a Ministry by Vertue of outward Order , Rites and Ceremonies , without Gifts for the Edification of the Church , is but to hew a Block with Axes , and smooth it with Planes , and set it up for an Image to be adored . To make a Man a Minister who can do nothing of the proper peculiar Work of the Ministry , nothing towards the only end of it in the Church , is to set up a dead Carcass , fastning it to a Post , and expecting it should do you Work and Service . ( § 11. ) 3ly . HE doth it by giving Power unto his Church in all Ages to call and separate unto the Work of the Ministry such as he hath sitted and gifted for it . The things before mentioned are essentially constituent of the Ministry , this belongs unto the outward Order of their Entrance into the Ministry who are by him called thereunto . And concerning this , we may observe the things following . ( 1 ) That this Power in the Church is not Despotical or Lordly , but consists in a Faculty , Right and Ability to act in this matter obedientially unto the Commands of Christ. Hence all the Acting of the Church in this matter , is nothing but an instituted means of conveying Authority and Office from Christ unto Persons called thereunto . The Church doth not give them any Authority of it's own , or resident in it's self , but only in a way of Obedience unto Christ do transmit Power from him unto them who are called . Hence do they become the Ministers of Christ , and not of the Bishops , or Churches , or Men , holding their Office and Authority from Christ himself , by the Law and Rule of the Gospel ; so that whosoever despiseth them , despiseth him also in them . Some would have Ministers of the Gospel to receive all their Authority from the People that choose them , and some from the Bishops who Ordain them , and whence they have theirs I know not . But this is to make them Ministers of Men , and Servants of Men , and to constitute other Masters between them and Christ. And whereas all Church-Power is originally and absolutely vested in Christ , and in him solely ; so that none can be Partaker of the least Interest in it , or share of it , without a Communication of it from him unto them , neither Popes , nor Prelates , nor People , are able to produce any such Grant or Concession of Power unto them from him , as that they should have an Authority residing in them , and in their Power , to despose unto others as thay see cause , so as they should hold it from them , as a part or efflux of the Power vested in them . It is Obedience unto the Law of Christ , and following the Guidance of his previous Communication of Gifts as a Means to communicate his Power unto them who are called to the Ministry , that is the whole of what is committed unto any in this kind . ( 2 ) The Church hath no Power to call any unto Office of the Ministry , where the Lord Christ hath not gone before it in the Designation of him by an Endowment with Spiritual Gifts . For if the whole Authority of the Ministry be from Christ , and he never gives it but where he bestows these Gifts with it for it's Discharge , as in Eph. 4. 7 , 8 , &c. then to call any to the Ministry whom he hath not so previously gifted , is to set him aside , and to act in our own Names and Authority . And by reason of these things the Holy Ghost is said to make Men Overseers of the Flocks who are thus called thereunto , because both the Communication of Power in the Constitution of the Law , and of Spiritual Gifts by internal effectual Operation , are from him alone , Acts 20. 28. ( 3 ) The outward way and Order whereby a Church may call any Person unto the Office of the Ministry among them and over them , is by their joynt solemn Submission unto him in the Lord , as unto all the Powers and Duties of this Office , testified by their Choice and Election of him . It is concerning this outward Order that all the World is fill'd with Disputes about the Call of Men unto the Ministry , which yet in Truth is of the least concernment therein . For whatever Manner or Order be observed herein , if the things before mentioned be not premised thereunto , it is of no Validity or Authority . On the other hand , grant that the Authority of the Ministry dependeth on the Law , Ordinance and Institution of Christ , that he calls Men unto this Office by the collation of Spiritual Gifts unto them , and that the Actings of the Church herein is but an instituted moral means of communicating Office-Power from Christ himself unto any ; and let but such other things be observed as the Light and Law of Nature requireth in cases of an alike kind , and the outward Mode of the Churches acting herein need not much be contended about . It may be proved to be a Beam of Truth from the Light of Nature , that no Man should be imposed on a Church for their Minister against their Wills , or without their express Consent ; considering that his whole Work is to be conversant about their Understandings , Judgments , Wills and Affections ; and that this should be done by their Choice and Election , as the Scripture doth manifestly declare , Numb . 8. 9 , 10. Acts 1. 23 , 26. Acts 6. 35. Acts 14. 23. so that it was for some Ages observed Sacredly in the Primitive Churches , cannot modestly be denied . But how far any People or Church may commit over this Power of declaring their Consent and Acquiescency unto others to act for them , and as it were in their stead , so as that the Call to Office should yet be valid , provided the former Rules be observed , I will not much dispute with any , though I approve only of what maketh the nearest Approaches to the Primitive Pattern that the Circumstances of things are capable of . ( 4. ) The Lord Christ continueth his bestowing of this Gift , by the Solemn Ordinance of setting apart those who are called in the manner declared , by Fasting and Prayer , and Imposition of Hands , Acts 14. 23. Chap. 13. 2. 1 Tim. 4. 14. By these means , I say , doth the Lord Christ continue to declare , that he accounts Men faithful , and puts them into the Ministry , as the Apostle speaks , 1 Tim. 1. 12. ( § 12. ) THERE are yet remaining sundry things in the Passage of the Apostle , which we now insist on , that declare the Eminency of this Gift of Christ , which may yet be farther briefly considered . As , ( 6 ) The End why it is bestowed ; and this is expressed , ( 1 ) Positiveiy , as to the Good and Advantage of the Church thereby , ver . 12. ( 2 ) Negatively , as to it's Prohibition and Hinderance of Evil , ver . 14. In the end of it as positively expressed , three things may be considered . ( 1 ) That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , for the gathering of the Saints into compleat Church-Order . The Subject-matter of this part of their Duty is the Saints , that is , by Calling and Profession ; such as are all the Disciples of Christ. And that which is effected towards them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Coagmentation , joynting or compacting into Order . So the Word signifies Gal. 6. 1. And this Effect is here declared , ver . 16. It is true , the Saints mentioned may come together into some initial Church-Order , by their Consent and Agreement to walk together in all the ways of Christ , and in Obedience unto all his Institutions , and so become a Church essentially before they have any ordinary Pastor or Teacher , either by the conduct of extraordinary Officers , as at first , or through Obedience unto their Word ; whence Elders were ordained among those who were in Church-state , that is , thus far before , Acts 14. 23. but they cannot come to that Perfection and Compleatness which is designed unto them . That which renders a Church compleatly Organical , the proper Seat and Subject of all Gospel-Worship and Ordinances , is this Gift of Christ in the Ministry . BUT it may be asked , Whether a Church before it come unto this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Compleatness , before it hath any Minister in Office , or have by any means lost the Ministry among them , may not delegate and appoint some one or more from among themselves for to Administer all the Ordinances of the Gospel among them , and unto them , and by that means make up their own Perfection ? ( § 13. ) SECONDLY , The Church being so compleated , these Officers are given unto it for the Work of the Ministry : This Expression is comprehensive , and the Particulars included in it are not in this place to be enquired into . It may suffice unto our present purpose to consider that it is a Work , not a Preferment ; and a Work they shall find it , who design to give up a comfortable Account of what is committed unto them . It is usually observed , that all the Words whereby the Work of the Ministry is expressed in the Scripture , do denote a peculiar industrious kind of Labour : Though some have sonne out ways of Honour and Ease to be signified by them . And , Both these are directed unto one general Issue . It is all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Unto the Edification of the Body of Christ. Not to insist on the Metaphors that are in this Expression , the Excellency of the Ministry is declared in that , the Object of it's Duty and Work is no other but the Body of Christ himself ; and it 's End , the Edification of this Body , or it's Encrease in Faith and Obedience , in all the Graces and Gifts of the Spirit , until it comes unto Conformity unto him , and the Enjoyment of him . And a Ministry which hath not this Object and End , is not of the giving or Grant of Christ. ( § 14. ) THE End of the Ministry is expressed negatively , or with respect unto the Evils which it is ordained for our Deliverance from , ver . 14. ( 1 ) The Evil which we are hereby delivered from , is the danger of being perniciously and destructively deceived by false Doctrines , Errors and Heresies , which then began , and have ever since in all Ages continued to infest the Churches of God. These the Apostle describes , ( 1 ) From the Design of their Authors , which is , to deceive . ( 2 ) Their Diligence in that Design , They lay in wait to accomplish it . ( 3 ) The Means they use to compass their End , which are , Slights and cunning Craftiness , managed sometimes with impetuous Violence , and thence called a Wind of Doctrine . And , ( 2 ) The Means hereof is our Deliverance out of a Child-like state , accompanied with , ( 1 ) Weakness . ( 2 ) Instability . And , ( 3 ) Wilfulness . And sad is the condition of those Churches which either have such Ministers as will themselves toss them up and down by false and pernicious Doctrines , or are not able by sound Instructions to deliver them from such a condition of Weakness and Instabi'ity , as wherein they are not able to preserve themselves from being in these things imposed on by the cunning Slights of Men that lie in wait to deceive . And as this Ministry is always to continue in the Church , ver . 13. so it is the great means of Influencing the whole Body , and every Member of it into a due Discharge of their Duty , unto their Edification in Love , ver . 15 , 16. ( § 15. ) DESIGNING to treat of the Spiritual Gifts bestowed on the Ministry of the Church , I have thus far diverted into the Consideration of the Ministry it self , as it is a Gift of Christ , and shall shut it up with a few Corollaries . As , ( 1 ) Where there is any Office erected in the Church , that is not in particular of the Gift and Institution of Christ , there is a Nullity in the whole Office , and in all Administrations by vertue of it . ( 2 ) Where the Office is appointed , but Gifts are not communicated unto the Person called unto it , there is a Nullity as to his Person , and a Disorder in the Church . ( 3 ) It is the Duty of the Church to look on the Ministry as an eminent Grant of Christ , with Valuation , Thankfulness and Improvement . ( 4 ) Those who are called unto this Office in due Order , labour to approve themselves as a Gift of Christ ; which it is a shameless Impudence for some to own who go under that Name . ( 5 ) This they may do in labouring to be furnished , ( 1 ) With gracious Qualifications . ( 2 ) Useful Endowments . ( 3 ) Diligence and laborious Travail in this Work. ( 4 ) By an exemplary Conversation ; in , 1. Love. 2. Meekness . 3. Self-denyal . 4. Readiness for the Cross , &c. CHAP. VII . Of Spiritual Gifts enabling the Ministry to the Exercise and Discharge of their Trust and Office. ( § 1. ) UNTO the Ministry so given unto the Church , as hath been declared , the Holy Ghost gives Spiritual Gifts enabling them unto the Exercise and Discharge of the Power , Trust and Office committed unto them . Now although I am not thoroughly satisfied what Men will grant or allow in these Days , such uncouth and bold Principles are continually advanced among us , yet I suppose it will not , in Words at least , be denied by many , but that Ministers have , or ought to have , Gifts for the due Discharge of their Office. To some indeed the very Name and Word is a Derision , because it is a Name and Notion peculiar to the Scripture . Nothing is more contemptible unto them than the very mention of the Gifts of the Holy Ghost ; at present I deal not with such directly , though what we shall prove will be sufficient for their Rebuke , though not for their Conviction . Wherefore our Enquiry is , Whether the Spirit of God doth effectually collate on the Ministers of the Gospel , Spiritual Gifts , enabling them to perform and effect Evangelical Administrations , according to the Power committed unto them , and duly required of them , unto the Glory of Christ and Edification of the Church . It is moreover enquired whether the Endowmen of Men with these Spiritual Gifts in a Degree and Measure suited unto publick Edification , be not that which doth materially constitute them Ministers of the Gospel , as being Antecedently necessary unto their Call unto their Office. These things I say are to be Enquired into , because in opposition unto the first it is affirmed , that these supposed Gifts are nothing but meer Natural Abilities attained by Diligence , and improved by Exercise , without any especial respect unto the working of the Holy Ghost , at least otherwise than what is necessary unto the attaining of Skill and Ability in any Humane Art or Science , which is the ordinary Blessing of God on Man's Honest Endeavours . And to the other it is opposed , that a Lawful ordinary outward Call is sufficient to constitute any Man a Lawful Minister , whether he have received any such Gifts as those enquired after or no. Wherefore , the substance of what we have to declare and confirm is , that there is an especial Dispensation and Work of the Holy Ghost in providing able Ministers of the New Testament for the Edification of the Church , wherein the Continuance of the Ministry , and Being of the Church , as to its outward Order , doth depend ; and that herein he doth exert his Power , and exercise his Authority in the Communication of Spiritual Gifts unto Men , without a participation whereof no Man hath de jure , any Lot or Portion in this Ministration . Herein consists no small part of that Work of the Spirit which belongs unto his promised Dispensation in all Ages , which to deny is to renounce all Faith in the Promise of Christ , all regard unto his continued Love and Care towards the Church in the World , or at least the principal pleadable Testimony given thereunto , and under pretence of exalting and preserving the Church , totally to overthrow it . Now the Evidence which we shall give unto this Truth , is contained in the ensuing Assertions with their Confirmation . § 2. THE Lord Jesus Christ hath faithfully promised to be present with his Church unto the end of the World. It is his Temple and his Tabernacle , wherein he will dwell and walk continually . And this presence of Christ is that which makes the Church to be what it is , a Congregation Essentially distinct from all other Societies and Assemblies of Men. Let Men be formed into what Order you please , according unto any outward Rules and Measures that are either given in the Scripture , or found out by themselves , let them derive Power and Authority by what Claim soever they shall think fit , yet if Christ be not present with them , they are no Church , nor can all the Powers under Heaven make them so to be . And where any Church loseth the especial presence of Christ , it ceaseth so to be . It is , I suppose , confessed with and among whom Christ is thus present , or it may be easily proved . See his Promises to this purpose , Mat. 18. 20. Revel . 21. 3. And those Churches do exceedingly mistake their Interest who are sollicitous about other things , but make little Enquiry after the Evidences of the presence of Christ among them . Some walk as if they supposed they had him sure enough , as it were immured in their Walls , whilst they keep up the Name of a Church , and an outward Order that pleaseth and advantageth themselves . But outward Order be it what it will , is so far from being the only Evidence of the presence of Christ in a Church , that where it is alone , or when it is principally required , it is none at all . And therefore whereas Preaching of the Word , and the right Administration of the Sacraments are assigned as the Notes of a true Church , if the outward Acts and Order of them only be regarded , there is nothing of Evidence unto this purpose in them . ( § 3. ) 2dly , THIS promised presence of Christ is by his Spirit . This I have safficiently proved formerly , so that here I shall be brief in its rehearsal , though it be the next Foundation of what we have farther to offer in this Case . We speak not of the Essential presence of Christ with respect unto the Immensity of his Divine Nature , whereby he is equally present in , or equally indistant from all places , manifesting his Glory when , where and how he pleaseth . Nor doth it respect his Humane Nature ; for when he promised this his presence , he told his Disciples that therein he must leave and depart from them , John 16. 5 6 , 7 , 8. whereon they were filled with Sorrow and 〈◊〉 until they knew how he would make good the Promise of his Presence with them ; and who or that it was that should unto their Advantage supply his Bodily Absence . And this he did in his vi●●●● Ascension , when he was taken up , and a Cloud 〈…〉 Him out of their sight , Acts 1. 9. when also 〈…〉 given in charge unto them not to expect His return untill his coming unto Judgment , ver . 11. And accordingly Peter tells us , That the Heavens 〈◊〉 receive him unto the time of the Restitution of all 〈◊〉 , Acts 3. 21. when he will appear again in the Glory of his Father , Mat. 16. 27. even 〈…〉 Glory which the Father gave him upon his 〈◊〉 , 2 Pet. 1. 17. joined unto that Glory which he had with him before the World was , John 17. 5. In and upon this his Departure from them he taught his Disciples how they should understand his Promise of being present , and abiding with them unto the End of the World. And this was by sending of his Holy Spirit in his Name , Place and Stead ; to do all to them , and for them , which he had yet to do with them and for them . See John 14. 16 , 17 , 18 , 26 , 27 , 28. Chap. 15. 26. Chap. 16. 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. And other Vicar in the Church Christ hath none , nor doth stand in need of any ; nor can any Mortal Man supply that Charge and Office. Nor was any such ever thought of in the World , untill Men grew weary of the Conduct and Rule of the Holy Spirit , by various ways taking his Work out of his Hand , leaving him nothing to do in that which they called the Church . But I suppose I need not handle this Principle as a thing in Dispute or Controversie . If I greatly mistake not , this presence of Christ in his Church by his Spirit , is an Article of Faith unto the Catholick Church , and such a Fundamental Truth as whoever denies it , overthrows the whole Gospel . And I have so confirmed it in our former Discourses concerning the Dispensation and Operations of the Holy Ghost , as that I fear not , nor expect any direct opposition thereunto . But yet I acknowledge that some begin to talk as if they owned no other presence of Christ but by the Word and Sacraments . Whatever else remains to be done lyes wholly in our selves . It is acknowledged that the Lord Christ is present in and by his Word and Ordinances ; but if he be no otherwise present , or be present only by their External Administration , there will no more Church-State among Men ensue thereon , than there is among the Jews , who enjoy the Letter of the Old Testament and the Institutions of Moses . But when Men rise up in express contradiction unto the Promises of Christ , and the Faith of the Catholick Church in all Ages , we shall not contend with them . But ( § 4. ) 3 dly , THIS presence of the Spirit is secured unto the Church by an Everlasting unchangeable Covenant , Isa. 59. 21. As for me , this is my Covenant with them , saith the Lord , my Spirit that is upon them , and my Words which I have put in thy Mouth , shall not depart out of thy Mouth , nor out of the Mouth of thy Seed , nor out of the Mouth of thy Seeds Seed , saith the Lord , from henceforth and for ever . This is God's Covenant with the Gospel Church , to be erected then when the Redeemer should come out of Zion , and unto them that turn from Transgression in Jacob , ver . 20. This is a part of the Covenant that God hath made in Christ the Redeemer . And as the continuance of the Word unto the Church in all Ages is by this Promise secured , without which it would cease and come to nothing , seeing it is Built on the Foundation of the Apostles and Prophets , Ephes. 2. 20. so is the presence of the Spirit in like manner secured unto it , and that on the same Terms with the Word , so as that if he be not present with it , all Covenant Relation between God and it doth cease ; where this promise doth not take place , there is no Church , no Ordinance , no acceptable Worship , because no Covenant-Relation . In brief then , where there is no participation of the Promise of Christ to send the Spirit to abide with us always , no Interest in that Covenant , wherein God ingageth that his Spirit shall not depart from us for ever ; and so no presence of Christ to make the Word and Ordinances of Worship living , useful , effectual in their Administration unto their proper Ends , there is no Church-State , whatever outward Order there may be . ( § 5. ) AND hereon ( 4thly , ) is the Gospel called the Ministration of the Spirit , and the Ministers of it the Ministers of the Spirit , 2 Cor. 3. 6. Who hath also made us able Ministers of the New Testament , not of the Letter but of the Spirit ; not the Ministration of Death , but that of the Spirit , which is Glorious , ver . 7 , 8. There never was , nor ever shall be any , but these two Ministrations in the Church ; that of the Letter and of Death ; and that of the Spirit and of Life . If there be a Ministration in any Church , it must belong to one of these , and all Ministers must be so , either of the Letter or of the Spirit . If there be a Ministry pretended unto , that is neither of the Letter nor of the Spirit , it is Antichristian . The Ministry which was Carnal , of the Letter and Death , was a true Ministry , and in its place Glorious , because it was appointed of God , and was efficacious as unto its proper end . That of the Gospel is of the Spirit , and much more Glorious . But if there be a Ministration that hath the outward form of either , but indeed is neither of them , it is no Ministration at all . And where it is so , there is really no Ministration but that of the Bible ; that is , God by his Providence continuing the Bible among them , maketh use of i●●s he seeth good for the Conviction and Conversion of Sinners , wherein there is a secret 〈◊〉 of the Spirit also . We may there●●●●●●quire in what sence the Ministration of the 〈…〉 called the Ministry of the Spirit . Now this cannot be , because the Laws , Institutions and Ordinances of its Worship were revealed by the Spirit , for so were all the Ordinances and Institutions of the Old Testament , as hath been proved before , and yet the Ministration of them was the Ministration of the Letter and of Death , in a worldly Sanctuary by Carnal Ordinances . Wherefore it must be so called in one of these Respects . Either , ( 1 ) Because it is the peculiar Aid and Assistance of the Spirit whereby any are enabled to administer the Gospel , and its Institutions of Worship according to the Mind of God , unto the Edification of the Church . In this sence Men are said to be made able Ministers of the New Testament , that is , Ministers able to Administer the Gospel in due order . Thus in that Expression Ministers of the Spirit , the Spirit denotes the Efficient Cause of the Ministry , and he that quickeneth it , ver . 6 , 7. Or ( 2 ) It may be said to be the Ministration of the Spirit , because in and by the Ministry of the Gospel , the Spirit is in all Ages Administred and Communicated unto the Disciples of Christ , unto all the ends for which he is promised . So Gal. 3. 2. the Spirit is received by the Preaching of Faith. Take it either way , and the whole of what we plead for is confirmed . That he alone enableth Men unto the Discharge of the Work of the Ministry , by the Spiritual Gifts which he communicateth unto them , is the first sence , and expresly that which we contend for ; and if in and by the Ministration of the Gospel in all Ages , the Spirit is Communicated and Administred unto Men , then doth he abide with the Church for ever ; and for what Ends we must further enquire . ( § 6. ) 5thly , THE great End for which the Spirit is thus promised , administred and communicated under the Gospel , is , the continuance and preservation of the Church in the World. God hath promised unto the Lord Christ that his Kingdom in this World should endure unto all Generations with the course of the Sun and Moon , Psal. 72. 5. and that of the Encrease of his Government there should be no End , Isa. 9. 7. And the Lord Christ himself hath declared his preservation of his Church , so as that the Gates of Hell should not prevail against it , Mat. 16. It may therefore be enquired whereon the Infallible Accomplishment of these Promises , and others innumerable unto the same End , doth depend ; or what is that means whereby they shall be certainly Executed . Now this must be either some work of God or Man. If it be of Men , and it consist of their Wills and Obedience , then that which is said amounts hereunto ; namely , that where men have once received the Gospel , and professed subjection thereunto , they will infallibly abide therein in a Succession from one Generation unto another . But besides , that it must be granted that what so depends on the Wills of Men , can have no more certainty than the undetermined Wills of Men can give security of , which indeed is none at all ; so there are confessed instances without number , of such Persons and Places , as have lost the Gospel and the Profession thereof . And what hath fallen out in one place may do so in another , and consequently in all places where the Reasons and Causes of things are the same . On this supposition therefore there is no security that the Promises mentioned shall be infallibly accomplished . Wherefore the Event must depend on some Work of God and Christ. Now this is no other but the Dispensation and Communication of the Spirit . Hereon alone doth the continuance of the Church and of the Kingdom of Christ in the World depend . And whereas the Church falls under a double consideration , namely , of its internal and external Form , of its internal Spiritual Union with Christ , and its outward Profession of Obedience unto him ; the Calling , Gathering , Preservation and Edification of it in both respects belong unto the Holy Spirit . The first he doth , as hath been proved at large , by his Communicating Effectual Saving Grace unto the Elect ; the latter by the Communication of Gifts unto the Guides , Rulers , Officers and Ministers of it , with all its Members according unto its Place and Capacity . Suppose then his Communication of Internal Saving Grace to cease , and the Church must absolutely cease as to its Internal Form. For we are united unto the Lord Christ as our Mystical Head by the Spirit , the one and self-same Spirit dwelling in Him and them that do believe . Union unto Christ without Saving Grace , or Saving Grace without the Holy Spirit , are Strangers unto the Gospel and Christian Religion . So is it to have a Church that is Holy and Catholick , which is not united unto Christ as a Mystical Head. Wherefore the very Being of the Church , as unto its Internal Form , depends on the Spirit in his Dispensation of Grace , which if you suppose an Intercision of the Church , must cease . It hath the same dependance on him as to its outward Form and Profession upon his Communication of Gifts . For no Man can call Jesus Lord , or profess Subjection and Obedience unto him in a due manner , but by the Holy Ghost , 1 Cor. 12. 3. Suppose this Work of his to cease , and there can be no Professing Church . Let Men mould and cast themselves into what Order and Form they please , and let them pretend that their Right and Title unto their Church Power and Station is derived unto them from their Progenitors or Predecessors , if they are not furnished with the Gifts of the Spirit to enable their Guides unto Gospel Administrations , they are no orderly Gospel Church . Wherefore , ( § 7. ) 6thly , THE Communication of such Gifts unto the ordinary Ministry of the Church in all Ages , is plainly asserted in sundry places of the Scripture ; some whereof may be briefly considered . The whole Nature of this Work is declared in the Parable of the Talents , Matth. 25. from ver . 13. to 31. The state of the Church from the Ascension of Christ unto his coming again unto Judgment , that is , in its whole course on the Earth , is represented in this Parable . In this season he hath Servants whom he intrusteth in the Affairs of his Kingdom , in the care of his Church , and the propagation of the Gospel . That they may in their several Generations , Places and Circumstances be enabled hereunto , he giving them in various Distributions Talents to Trade withall , the least whereof was sufficient to encourage them who received them unto their Use and Exercise . The Trade they had to drive , was that of the Administration of the Gospel , its Doctrine , Worship and Ordinances to others . Talents are Abilities to Trade , which may also comprize Opportunities and other Advantages ; but Abilities are chiefly intended . These were the Gifts where of we speak . Nor did it ever enter into the Minds of any to apprehend otherwise of them . And they are Abilities which Christ as the King and Head of his Church , giveth unto Men in an especial manner , as they are employed under him in the service of his House and Work of the Gospel . The Servants mentioned are such as are called , appointed and employed in the service of the House of Christ , that is , all Ministers of the Gospel from first to last . And their Talents are the Gifts which he endows them withall by his own immediate Power and Authority for their Work. And hence these three things follow , ( 1 ) That where-ever there is a Ministry that the Lord Christ setteth up , appointeth or owneth , he furnisheth all those whom he employs therein with Gifts and Abilities suitable to their Work , which he doth by the Holy Spirit . He will never fail to own his Institutions with gracious supplies to render them Effectual . ( 2 ) That where any have not received Talents to Trade withall , it is the highest presumption in them , and casts the greatest Dishonour on the Lord Christ , as though he requires Work where he gave no Strength , or Trade where he gave no Stock , for any one to undertake the Work of the Ministry . Where the Lord Christ gives no Gifts , he hath no Work to do . He will require of none any especial Duty where he doth not give an especial Ability . And for any to think themselves meet for this Work and Service , in the strength of their own Natural Parts and Endowments , however acquired , is to despise both his Authority and his Work. ( 3 ) For those who have received of these Talents , either not to Trade at all , or to pretend the managing of their Trade on another Stock , that is , either not sedulously and duely to Exercise their Ministerial Gifts , or to discharge their Ministry by other helps and means , is to set up their own Wisdom in opposition unto his and his Authority . In brief , that which the whole Parable teacheth , is , that where-ever there is a Ministry in the Church that Christ owneth or regardeth as used and employed by him , there Persons are furnished with Spiritual Gifts from Christ by the Spirit , enabling them unto the discharge of that Ministry : and where there are no such Spiritual Gifts dispensed by him , there is no Ministry that he either accepteth or approveth . ( § 8. ) ROM . 12. 1 , 4 , 5 , 6 , 7 , 8. As we have many Members in one Body , and all Members have not the same Office ; so we being many are one Body in Christ , and every one Members one of another . Having therefore Gifts differing according to the Grace that is given unto us , whether Prophesie , &c. It is indifferent as to our present purpose , whether the Apostle treat here of Offices or of Duties only . The things ensuing which are plain and obvious in the Text , are sufficient unto the confirmation of what we plead for . ( 1 ) It is the ordinary state of the Church , its Continuance being planted , its Preservation and Edification that the Apostle discourseth about ; wherefore what he speaks , is necessary unto the Church in all Ages and Conditions . To suppose a Church devoid of the Gifts here mentioned , is to overthrow the whole Nature and End of a Gospel Church . ( 2 ) That the Principle of all Administrations in the Church-state described , is Gifts received from Jesus Christ by his Spirit . For declaring the way whereby the Church may be Edified , he laveth the Foundation of it in this , that to every one of us is Grace given according to the measure of the Gift of Christ. For the Apostle exhorts those unto whom he speaks , to attend unto those Duties whereby the Church may be Edified , and that by vertue of the Gifts which they had received . All the whole Duty of any one in the Church lyes in this , that he act according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is made partaker of . And what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are , as also by whom they are bestowed , hath been already fully declared . ( 3. ) That these Gifts give not only Ability for Duty , but Rule and Measure unto all Works of Service that are to be performed in the Church . Every one is to act therein according to his Gift , and no otherwise . To say that this state of the Church is now ceased , and that another state is introduced , wherein all Gospel Administrations may be managed without Spiritual Gifts , or not by virtue of them , is to say that which de facto is true in most places ; but whether the true Nature of the Church is not overthrown thereby , is left unto consideration . 1 Pet. 4. 10 , 11. is a parallel Testimony hereunto , and many others to the same purpose might be pleaded , together with that which is the Foundation of this whole Discourse , Ephes. 4. 5 , 6 , 7 , 8 , 9 , 10 , 11 , &c. Only let it be remembred , that in this whole Discourse by Gifts I do understand those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Spiritual Largesses which are neither absolutely Natural Endowments , nor attainable by our own Industry and Diligence . ( § 9. ) 7thly , THESE Gifts , as they are bestowed unto that End , so they are indispensibly necessary unto Gospel Administrations . For as we have proved , they are Spiritual , and not Legal or Carnal ; and Spiritual Administrations cannot be exercised in a due manner without Spiritual Gifts : Yea , one Reason why they are Spiritual , and so called , is because they cannot be performed without the Aid and Assistance of the Holy Spirit in and by these Gifts of his . Had the Lord Christ appointed Administrations of another Nature , such as were every way suited unto the Reason of Men , and to be exercised by the Powers thereof , there had been no need of these Spiritual Gifts . For the Spirit of a Man knoweth the things of a Man , and will both guide and act him therein . And whereas these Admistrations are in their Nature , Use , Signification and Efficacy Spiritual , it is by Spiritual Gifts alone that they may be managed . Hence these things do live and die together . Where the one is not , there neither will the other be . Thus when many , perhaps the most who were outwardly called unto Office in the Church , began to be Carnal in their Hearts and Lives , and to neglect the use of these Gifts , neither applying themselves unto the attaining of them , nor endeavouring to excite or encrease what they had received , by Diligence or constant Exercise , refusing to Trade with the Talent committed unto them , they quickly began to wax weary of Spiritual Administrations also . Hereon in compliance with many corrupt . Affections , they betook themselves unto an outward , Carnal , Ceremonious Worship and Administration of Ordinances , which they might discharge and perform without the least Aid or Assistance of the Holy Ghost , or Supply of Spiritual Gifts . So in the neglect of these Gifts , and the loss of them which ensued thereon , lay the beginning of the Apostasie of the Christian Church as to its outward Profession , which was quickly compleated by the neglect of the Grace of the Spirit , whereby it lost both Truth and Holiness . Nor could it be otherwise . For as we have proved , the outward Form and Being of the Church as to its visible Profession , depends on the receipt and use of them : On their decay therefore the Church must decay as to its Profession , and in their loss is its Ruin. And we have an instance in the Church of Rome , what Various , Extravagant and Endless Inventions the Minds of Men will put them upon to keep up a shew of Worship , when by the loss of Spiritual Gifts Spiritual Administrations are lost also . This is that which their innumerable Forms , Modes , sets of Rites and Ceremonies , seasons of Worship are invented to supply , but to no purpose at all ; but only the aggravation of their Sin and Folly. ( § 10. ) IN the last place we plead the Event even in the days wherein we live . For the Holy Ghost doth continue to dispense Spiritual Gifts for Gospel Administrations in great variety , unto those Ministers of the Gospel who are called unto their Office according unto his Mind and Will. The opposition that is made hereunto by Profane Scoffers , is not to be valued . The Experience of those who are Humble and Wise , who fearing God do enquire into those things , is appealed unto . Have they not an Experiment of this Administration ? Do they not find the presence of the Spirit himself by his various Gifts in them by whom Spiritual things are Administred unto them ? Have they not a proof of Christ speaking in them by the Assistance of his Spirit , making the Word mighty unto all its proper Ends ? And as the thing it self , so variety of his Dispensations manifest themselves also unto the Experience of Believers . Who see not how different are the Gifts of Men , the Holy Ghost dividing unto every one as he will ? And the Experience which they have themselves who have received these Gifts , of the especial Assistance which they receive in the Exercise of them , may also be pleaded . Indeed the Profaneness of a contrary apprehension , is intolerable among such as profess themselves to be Christians . For any to boast themselves , they are sufficient of themselves for the Stewardly Dispensation of the Mysteries of the Gospel , by their own Endowments Natural or Acquired , and the Exercise of them , without a participation of any peculiar Spiritual Gift from the Holy Ghost , is a presumption which contains in it a Renunciation of all or any Interest in the Promises of Christ made unto the Church , or the continuance of his presence therein . Let Men be never so well perswaded of their own Abilities , let them Pride themselves in their Performances , in Reflection of Applauses from Persons unacquainted with the Mystery of these things ; let them frame to themselves such a Work of the Ministry as whose Discharge stands in little or no need of these Gifts , yet it will at length appear , that where the Gifts of the Holy Ghost are excluded from their Administration , the Lord Christ is so , and the Spirit himself is so , and all true Edification of the Church is so , and so are all the real Concerns of the Gospel : And so have we , as I hope , confirmed the second part of the Work of the Holy Ghost with respect unto Spiritual Gifts ; namely his continuance to distribute and communicate unto the Church to the End of the World , according unto the Powers and Duties which he hath erected in it , or required of it . CHAP. VIII . Of the Gifts of the Spirit , with respect unto Doctrine , Rule , and Worship ; how attained , and improved . ( § 1. ) THERE remain yet two things to be spoken unto with respect unto the Gifts which the Holy Ghost bestows on the Ministers of the Gospel , to qualifie them unto their Office , and to enable them unto their Work. And these are , ( 1 ) What they are . ( 2. ) How they are to be attained and improved . In our Enquiry after the first ; or what are the Gifts whereby Men are fitted and enabled for the Ministry , we wholly set aside the consideration of all those gracious qualifications of Faith , Love , Zeal , Compassión , Careful tender Watchfulness , and the like , whereon the Holy Use of their Ministry doth depend . For our Enquiry is only after those Gifts whereon depends the very Being of the Ministry . There may be a true Ministry in some cases where there is no sanctifying Grace ; but where there are no Spiritual Gifts , there is no Ministry at all . They are in General Abilities for the due management of the Spiritual Administrations of the Gospel in its Doctrine , Worship and Discipline , unto the Edification of the Church . It is not easie , nay , it they be unto us , it is not possible to enumerate in particular all the various Gifts which the Holy Ghost endows the Ministers of the Gospel withall . ●●ereas all the Concerns of the Church may be referred unto these three Heads , of Doctrine , Worship and Rule , we may enquire what are the principal Spiritual Gifts of the Holy Ghost with respect unto them distinctly . ( § 2. ) THE first great Duty of the Ministry with reference unto the Church , is , the Dispensation of the Doctrine of the Gospel unto it , for its Edification . As this is the Duty of the Church continually to attend unto , Acts 2. 42. so it is the principal Work of the Ministry , the Foundation of all other Duties , which the Apostles themselves gave themselves unto in an especial manner , Acts 6. 4. Hence is it given in charge unto all Ministers of the Gospel , Acts 20. 28. 1 Pet. 5. 2. 1 Tim. 1. 3. chap. 5. 17. chap. 4. 13 , 14 , 16. 2 Tim. 4. 1 , 2 , 3. For this is the principal means appointed by Christ for the Edification of his Church ; that whereby Spiritual Life is begotten and preserved . Where this Work is neglected or carelesly attended unto , there the whole Work of the Ministry is despised . And with respect unto this Ministerial Duty there are three Spiritual Gifts that the Holy Ghost endoweth Men withall , which must be considered . ( § 3. ) THE first is Wisdom or Knowledge , or Understanding in the Mysteries of the Gospel , the Revelation of the Mystery of God in Christ , with his Mind and Will towards us therein . These things may be distinguished , and they seem to be so in the Scripture sometimes . I put them together , as all of them denote that Acquaintance with , and Comprehension of the Doctrine of the Gospel which is indispensibly necessary unto them who are called to Preach it unto the Church . This some imagine an easie matter to be attained ; at least that there is no more , nor the use of any other means required thereunto , than what is necessary to the Acquisition of Skill in any other Art or Science . And it were well if some , otherwise concerned in Point of Duty would but lay out so much of their Strength and Time in the obtaining of this Knowledge , as they do about other things which will not turn much unto their account . But the Cursory Perusal of a few Books is thought sufficient to make any Man wise enough to be a Minister . And not a few undertake ordinarily to be Teachers of others , who would scarcely be admitted as tolerable Disciples in a well ordered Church . But there belongeth more unto this Wisdom , Knowledge and Understanding , than most Men are aware of . Were the Nature of it duely considered , and withall the Necessity of it unto the Ministry of the Gospel , probably some would not so rush on that Work as they do , which they have no provision of Ability for the performance of . It is in brief such a comprehension of the Scope and End of the Scripture , of the Revelation of God therein , such an Acquaintance with the Systeme of particular Doctrinal Truths , in their Rise , Tendency and Use , such an Habit of Mind in judging of Spiritual Things , and comparing them one with another , such a distinct insight into the Springs and Course of the Mystery of the Love , Grace and Will of God in Christ , as enables them , in whom it is to declare the Counsel of God , to make known the Way of Life , of Faith and Obedience unto others , and to instruct them in their whole Duty to God and Man thereon . This the Apostle calls his Knowledge in the Mystery of Christ which he manifested in his Writings , Ephes. 3. 4. For as the Gospel , the Dispensation and Declaration whereof is committed unto the Ministers of the Church , is the Wisdom of God in a Mystery , 1 Cor. 2. 7. so their Principal Duty is to become so wise and understanding in that Mystery , as that they may be able to declare it unto others , without which they have no Ministry committed unto them by Jesus Christ. See Ephes. 1. 9. Chap. 3. 3 , 6 , 19. Col. 4. 3. The sole Enquiry is , Whence we may have this Wisdom , seeing it is abundantly evident that we have it not of our selves ? That in general it is from God , that it is to be asked of him , the Scripture every where declares . See Col. 1. 9. Chap. 2. 2. 2 Tim. 2. 7. Jam. 1. 5. 1 John 5. 20. And in particular it is plainly affirmed to be the especial Gift of the Holy Ghost . He gives the Word of Wisdom , 1 Cor. 12. 8. which place hath been opened before . And it is the first Ministerial Gift that he bestows on any . Where this is not in some measure , to look for a Ministry is to look for the Living among the Dead . And they will deceive their own Souls in the End , as they do those of others in the mean time , who on any other grounds do undertake to be Preachers of the Gospel . But I shall not here divert unto the full description of this Spiritual Gift , because I have discoursed concerning it elsewhere . ( § 4 ) WITH respect unto the Doctrine of the Gospel , there is required unto the Ministry of the Church , skill to divide the word aright , which is 〈…〉 a peculiar Gift of the Holy Ghost , 2 Tim. 〈…〉 study to approve thy self unto God , a 〈…〉 ●hat needeth not to be ashamed , rightly 〈…〉 Word of Truth . Both the former Clauses depend on the latter . If a Minister 〈◊〉 be accepted with God in his Work , if he would 〈◊〉 found at the last day a Workman that needs 〈◊〉 to be ashamed , that is , such a Builder of the House of God , as whose Work is meet , proper and useful , he must take care to divide the word of Truth , which is committed unto his Dispensation , aright , or in a due manner . Ministers are Stewards in the House of God , and Dispensers of the Ministeries thereof . And therefore it is required of them that they give unto all the Servants that are in the House , or do belong unto it , a meet Portion according unto their Wants , Occasions and Services suitable unto the Will and Wisdom of their Lord and Master , Luke 12. 42 , 43. Who is that faithful and wise Steward , whom his Master shall make Ruler over his Houshold , to give them their Portion of Meat in due Season . For this giving of Provision , and a Portion of Meat unto the Houshold of Christ , consists principally in the Right dividing and distribution of the Word of Truth . It is the taking out from those great stores of it in the Scripture , and as it were cutting off a Portion suitable unto the various Conditions of those in the Family . Hèrein consists the principal Skill of a Scribe furnished for the Kingdom of Heaven , with the Wisdom before described . And without this , a ●●●mon course of Dispensing or Preaching the 〈◊〉 without differencing of Persons and 〈…〉 ever it may be Gilded over with a 〈…〉 VVords and Oratory , is shameful 〈◊〉 House of God. Now unto this skill , 〈…〉 are required . ( 1 ) A sound Judgment in 〈…〉 ●●ncerning the state and condition of th●se 〈…〉 any one is so dispensing the VVord 〈…〉 of a Shepherd to know the state of his Flock ; and unless he do so , he will never feed them profitably . He must know whether they are Babes , or Young Men , or Old ; whether they need Milk or strong Meat ; whether they are skilful or unskilful in the VVord of Righteousness ; whether they have their Senses exercised to discern Good and Evil , or not ; or whether their Hearers are mixed with all these sorts . VVhether in the Judgment of Charity they are Converted unto God , or are yet in an unregenerate Condition . VVhat probably are their principal Temptations , their Hinderances and Furtherances ; what is their growth or decay in Religion ? He that is not able to make a competent Judgment concerning these things , and the other Circumstances of the Flock , so as to be steered thereby in his VVork , will never Evidence himself to be a VVorkman that needeth not to be ashamed . ( 2 ) An Acquaintance with the VVays and Methods of the VVork of God's Grace on the Minds and Hearts of Men , that he may pursue and comply with its design in the Ministry of the VVord . Nothing is by many more despised , than an understanding hereof ; yet is nothing more necessary to the VVork of the Ministry . The VVord of the Gospel as Preached is Vehiculum Gratiae , and ought to be ordered so as it may comply with its design in its whole VVork on the Souls of Men. He therefore who is unacquainted with the ordinary Methods of the Operation of Grace , sights uncertainly in his Preaching of the Word like a Man beating of the Air. It is true , God can , and often doth direct a Word of Truth spoken as it were at Random unto a proper effect of Grace on some or other , as it was when the Man drew a Bow at a venture , and smote the King of Israel between the Joynts of the Harness . But ordinarily a Man is not like to hit a Joynt , who knows not how to take his aim . ( 3 ) An Acquaintonce with the Nature of Temptation , with the especial Hinderances of Faith and Obedience , which may befall those unto whom the Word is dispensed , is in like manner required hereunto . Many things might be added on this Head , seeing a principal part of Ministerial Skill doth consist herein . ( 4 ) A right understanding of the Nature of Spiritual Diseases , Distempers and Sicknesses , with their proper Cures and Remedies , belongeth hereunto . For the want hereof the Hearts of the wicked are oftentimes made glad in the Preaching of the Word , and those of the Righteous filled with sorrow ; the Hands of Sinners are strengthened , and those who are looking towards God are discouraged or turned out of the way . And where Men either know not these things , or do not , or cannot apply themselves skilfully to distribute the Word according to this variety of occasion , they cannot give the Houshold its portion of Meat in Season . And he that wants this Spiritual Gift , will never divide the Word aright unto its proper Ends , 2 Tim. 3. 16 , 17. And it is lamentable to consider what shameful Work is made for want hereof in the Preaching of some Men : Yea how the whole Gift is lost , as to its Power , Use and Benefit . ( § 5. ) THIRDLY , The Gift of Utterance also belongeth unto this part of the Ministerial Duty in the Dispensation of the Doctrine of the Gospel . This is particularly reckoned by the Apostle among the Gifts of the Spirit , 1 Cor. 1. 5. 2 Cor. 8. 5. And he desires the Prayers of the Church that the Gift may abide with himself , and abound in him , Ephes. 6. 19. And he there declares that the Nature of it consists in the opening of the Mouth boldly to make known the Mysteries of the Gospel : As also Col. 4. 3. Now this Utterance doth not consist in a Natural Volubility of Speech , which taken alone by it self , is so far from being a Gift of the Spirit , or a thing to be so earnestly prayed for , as that it is usually a Snare to them that have it , and a trouble to them that hear them . Nor doth it consist in a Rhetorical Ability to set off Discourses with a flourish of Words , be they never so plausible or enticing ; much less in a bold corrupting of the Ordinance of Preaching by a Foolish Affectation of words in supposed Elegancies of Speech , Quaint Expressions , and the like Effects of Wit , that is Fancy and Vanity . But four things do concur hereunto . ( 1 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or dicendi libertas . The word we Translate Utterance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is Speech . But that not Speech in general , but a certain kind of Speech is intended , is evident from the places mentioned , and the Application of them . And it is such a Speech as is elsewhere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a freedom and liberty in the declaration of the Truth conceived . This a Man hath when he is not from any Internal Defect , or from any outward Consideration streightened in the Declaration of those things which he ought to speak . This Frame and Ability the Apostle expresseth in Himself , 2 Cor. 6. 11. O ye Corinthians , our Mouth is open unto you , our Heart is enlarged . A free enlarged Spirit , attended with an Ability of Speech suited unto the matter in Hand , with its occasions , belong to this Gift . ( 2 ) So also doth Boldness and Holy Confidence . So we often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein this utterance doth much consist . When the Spirit of God in the midst of Difficulties , Oppositions and Discouragements strengtheneth the Minds of Ministers , so as that they are not terrified with any Amazement , but discharge their Work freely , as considering whose Word and Message it is that they do deliver , belongs to this Gift of Utterance . ( 3 ) So also doth Gravity in Expression , becoming the Sacred Majesty of Chriist and his Truths in the Delivery of them . He that speaks , is to speak as the Oracles of God , 1 Pet. 4. 11. That is , not only as to Truth , preaching the Word of God and nothing else , but doing it with that Gravity and Soundness of Speech , which becomes them who speak the Oracles of God. For as we are to deliver Sound Doctrine and nothing else , Tit. 1. 9. so we are to use sound Speech that cannot be condemned , Tit. 2. 7 , 8. ( 4 ) Hereunto also belongs that Authority which accompanieth the Delivery of the Word when preached in Demonstration of these Spiritual Abilities . For all these things are necessary , that the Hearers may receive the Word , not as the Word of Man , but as it is indeed the Word of God. ( § 6. ) THESE are the principal Spiritual Gifts wherewith the Holy Ghost endows the Ministers of the Church , with respect unto the effectual Dispensation of the Word or the Doctrine of the Gospel which is committed unto them . And where they are communicated in any such degree as is necessary unto the due Discharge of that Office , they will evidence themselves to the Consciences of them that do believe . The Dispensation of the Word by vertue of them , though under great Variety from the various Degrees wherein they are communicated , and the different natural Abilities of them that do receive them , will be sufficiently distinguished and remote from that empty , wordy , sapless way of discoursing Spiritual things , which is the meer effect of the Wit , Fancy , Invention and Projection of Men destitute of the Saving Knowledge of our Lord Jesus Christ , and the Mysteries of the Gospel . ( § 7. ) THE second Head of Duties belonging unto the Ministerial Office , respects the Worship of God. By the Worship of God here I understand only that especial part thereof , whereof himself is the immediate Object . For absolutely the preaching and hearing of the Word is a part of Sacred Worship , as that wherein we act the Obedience of Faith unto the Commands of God , and submit our selves unto his Institution . And indeed as unto those that hear , it is God declaring himself by his Word that is the immediate Object of their Worship . But the Dispensation of the Word which we have considered is the acting of Men upon the Authority and Command of God towards others . But as was said by that part we enquire into , I intend that alone whereof God himself was the immediate object . Such are all the remaining Offices and Duties of the Church , those only excepted which belong to it's Rule . And this Worship hath various Acts according to the variety of Christ's Institutions and the Churches occasions . Yet as to the manner of it's Performance , it is comprized in Prayer . For by Prayer we understand all Confessions , Supplications , Thanksgivings and Praises that are made unto God in the Church , whether absolutely , or in the Administration of other Ordinances , as the Sacraments . Wherefore in this Duty , as comprehensive of all the Sacred Offices of publick Worship , as the Glory of God is greatly concerned , so it is the principal Act of Obedience in the Church . This then as to the performance of it , depends either on the natural Abilities of Men , or on the Aids and Operation of the Holy Ghost . By the natural Abilities of Men , I understand not only what they are able of themselves in every Instance to perform ; but also what-ever Assistance they may make use of , either of their own finding out , or of others . And by the Aids of the Holy Ghost I intend and especial Spiritual Gift bestowed on Men to this purpose . Now to suppose that the whole Duty of the Church herein should consist in the Actings of Men in their own Strength and Power , without any especial Assistance of the Holy Spirit , is to exclude the consideration of him from those things , with respect whereunto he is principally promised by our Lord Jesus Christ. But what concerneth this Gift of the Holy Ghost hath been at large handled by it self already , and must not here be again insisted on : Taking for granted what is therein sufficiently confirmed , I shall only add , that those who have not received this Gift are utterly unfit to undertake the Office of the Ministry , wherein it is their Duty to go before the Churrh in the Administration of all Ordinances by vertue of these Abilities . In things Civil or Secular , it would be esteemed an intolerable Solecism to call and choose a Man to the Discharge of an Office or Duty , whose Execntion depended solely on sach a peculiar Faculty or Skill , as he who is so called hath no interest in , or acquaintance with : And it will one day appear to be so also in things Sacred and Religious , yea , much more . ( § 8. ) THIRDLY , The Rule of the Church belongeth unto the Ministers of it . God hath established Rule in the Church , Rom. 12. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. 1 Thess. 5. 12. Heb. 13. 17. I dispute not now of what sort this Ministry is , nor whether the Rule belong unto one sort alone . It is enough unto my present Design that it is committed by Christ unto the Ministers of the Church , which are it's Guides , Rulers and Overseers . Nor shall I at present enquire into the particular Powers , Acts and Duties of this Rule . I have done it elsewhere . I am only now to consider it so far as it's Exercise requireth an especial Ministerial Gift to be communicated by the Holy Ghost . And in order thereunto the things ensuing must be premised . ( 1 ) That this Rule is Spiritual , and hath nothing in common with the Administration of the Powers of the World. It hath , I say , no Agreement with Secular Power and it's Exercise , unless it be in some natural Circumstances that inseparably attend Rulers and Ruled in any kind . It belongs unto the Kingdom of Christ , and the Administration of it , which are not of this World. And as this is well pleaded by some against those who would erect a Kingdom for him in the World , and , as far as I can understand , of this World , framed in their own Imaginations unto a fancied Interest of their own ; so it is as pleadable against them who pretend to exercise the Rule and Power of his present Kingdom after the manner of the Potestative Administrations of the World. When our Saviour forbad all Rule unto his Disciples after the manner of the Gentiles , who then possessed all Sovereign Power in the World , and told them , that it should not be so with them , that some should be great and exercise Dominion over others , but that they should serve one another in Love , the greatest Condescention unto Service being required of them who are otherwise most eminent ; he did not intend to take from them , or divest them of that Spiritual Power and Authority in the Government of the Church which he intended to commit unto them . His Design therefore was to declare , what that Authority was not , and how it should not be exercised . A Lordly or Despotical Power it was not to be , nor was it to be exercised by Penal Laws , Courts and Coercive Jurisdiction , which was the way of the Administration of all Power among the Gentiles . And if that kind of Power and Rule in the Church , which is for the most part exercised in the World , be not forbidden by our Saviour , no Man living can tell what is so . For as to Meekness , Moderation , Patience , Equity , Righteousness , they were more easie to be found in the Legal Administrations of Power among the Gentiles , than in these used in many Churches . But such a Rule is signified unto them , the Authority whereof from whence it proceedeth was Spiritual , its Object the Minds and Souls of Men only , and the way of whose Administration was to consist in an humble , holy , Spiritual Application of the Word of God , or Rules of the Gospel unto them . ( 2 ) The End of this Rule is meerly and solely the Edification of the Church . All the Power that the Apostles themselves had either in or over the Church , was but unto their Edification , 2 Cor. 10. 8. And the Edification of the Church consists in the Encrease of Faith and Obedience in all the Members thereof , in the subduing and mortifying of Sin , in Fruitfulness in good Works , in the Confirmation and Consolation of them that stand , in the raising up them that are fallen , and the recovery of them that wander , in the Growth and Flourishing of mutual Love and Peace ; and whatever Rule is exercised in the Church unto any other end , is Foreign to the Gospel , and tends only to the Destruction of the Church it self . ( 3 ) In the way and manner of the Administration of this Rule and Government , two things may be considered . ( 1 ) What is internal in the Qualifications of the Minds of them by whom it is to be exercised . Such are Wisdom , Diligence , Love , Meekness , Patience , and the like Evangelical Endowments . ( 2 ) What is external , or what is the outward Rule of it , and this is the Word and Law of Christ alone , as we have elsewhere declared . ( § 9. ) FROM these things it may appear what is the Nature in general of that Skill in the Rule of the Church , which we assert to be a peculiar Gift of the Holy Ghost . If it were only an Ability or Skill in the Canon or Civil Law , or Rules of Men ; if only an Acquaintance with the Nature and Course of some Courts proceeding litigiously by Citations , Processes , Legal Pleadings , issuing in Pecuniary Mulcts , outward Coercions or Imprisonments , I should willingly acknowledge that there is no peculiar Gift of the Spirit of God required thereunto . But the Nature of it being as we have declared , it is impossible it should be exercised aright without the especial Assistance of the Holy Ghost . Is any Man of himself sufficient for these things ? Will any Man undertake of himself to know the mind of Christ in all the occasions of the Church , and to adminster the Power of Christ in them and about them ? Wherefore the Apostle in many places teacheth that Wisdom , Skill and Understanding to administer the Authority of Christ in the Church unto its Edification with Faithfulness and Diligence , are an especial Gift of the Holy Ghost , Rom. 12. 6 , 8. 1 Cor. 12. 28. It is the Holy Ghost which makes the Elders of the Church it's Bishops or Overseers , by calling them to their Office , Acts 20. 28. And what he calls any Man unto , that he furnisheth him with Abilities for the Discharge of . And so have we given a brief Account of these Ordinary Gifts which the Holy Ghost communicates unto the constant Ministry of the Church , and will do so unto the Consummation of all things ; having moreover in our Passage manifested the Dependance of the Ministry on this Work of his ; so that we need no Addition of Pains to demonstrate , that where he goeth not before in the Communication of them , no outward Order , Call or Constitution is sufficient to make any one a Minister of the Gospel . ( § 10 ) THERE are Gifts which respect Duties only . Such are those which the Holy Ghost continues to communicate unto all the Members of the Church in a great Variety of Degrees , according to the Places and Conditions which they are in unto their own and the Churches Edification . There is no need that we should insist upon them in particular , seeing they are of the same nature with them which are continued unto the Ministers of the Church , who are required to excell in them , so as to be able to go before the whole Church in their Exercise . The Spirit of the Gospel was promised by Christ unto all his Disciples , unto all Believers , unto the whole Church , and not unto the Guides of it only . To them he is so in an especial manner , with respect unto their Office , Power and Duty , but not absolutely or only . As he is the Spirit of Grace , he quickens , animates and unites the whole Body of the Church , and all the Members of it , in and unto Christ Jesus , 1 Cor. 12. 12 , 13. And as he is the Administrator of all Supernatural Gifts , he furnisheth the whole Body and all it's Members with Spiritual Abilities unto it's Edification , Ephes. 4. 15 , 16. Col. 2. 19. And without them in some measure or degree ordinarily we are not able to discharge our Duty unto the Glory of God. For , ( § 11. ) 1. THESE Gifts are a great means and help to excite and exercise Grace it self , without which it will be lifeless , and apt to decay . Men grow in Grace by the due exercise of their own Gifts in Duties . Wherefore every individual Person on his own account doth stand in need of them with respect unto the exercise and improvement of Grace , Zech. 12. 10. ( 2 ) Most Men have , it may be , such Duties incumbent on them with respect unto others , as they cannot discharge aright without the especial Aid of the Spirit of God in this kind . So is it with all them who have Families to take care of and provide for . For ordinarily they are bound to instruct their Children and Servants in the Knowledge of the Lord , and to go before them in that Worship which God requires of them , as Abraham did , the Father of the Faithful . And hereunto some Spiritual Abilities are requisite : For none can teach others more than they know themselves , nor perform Spiritual Worship without some Spiritual Gifts , unless they will betake themselves unto such shifts as we have before on good Grounds rejected . ( 3. ) Every Member of a Church in Order according to the Mind of Christ , possesseth some Place , Use and Office in the Body , which it cannot fill up unto the Benefit and Ornament of the whole , without some Spiritual Gift . These places are various , some of greater use than others , and of more necessity unto the Edification of the Church , but all are useful in their kind . This our Apostle disputes at large , 1 Cor. 12. 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , &c. All Believers in due order do become one Body by the participation of the same Spirit , and Union unto the same Head. Those who do not so partake of the one Spirit , who are not united unto the Head , do not properly belong to the Body , whatever place they seem to hold therein . Of those that do so , some are as it were an Eye , some as an Hand , and some as a Foot : All these useful in their several places , and needful unto one another . None of them is so highly exalted as to have the least occasion of being lifted up , as though he had no need of the rest ; for the Spirit distributeth unto every one severally as he will , not all unto any one , save only unto the Head our Lord Jesus , from whom we all receive Grace according to the measure of his Gift . Nor is any so depressed or useless as to say , It is not of the Body , nor that the Body hath no need of it . But every one in his Place and Station concurrs to the Unity , Strength , Beauty and Growth of the Body , which things our Apostle disputes at large in the place mentioned . ( 4 ) Hereby are supplies communicated unto the whole from the Head , Ephes. 4. 15 , 16. Col. 2. 19. It is of the Body , that is of the Church , under the Conduct of its Officers , that the Apostle discourseth in those places . And the Duty of the whole it is to speak the Truth in Love , every one in his several Place and Station . And herein God hath so ordered the Union of the whole Church in it self , unto and in dependance on its Head , as that through and by not only the supply of every Joint , which may express either the Officers , or more Eminent Members of it ; but the effectual working of every part , in the Exercise of the Graces and Gifts of the Spirit , doth impart to the whole , the Body may Edifie it self , and be Encreased . Wherefore , ( 5 ) The Scripture is express , that the Holy Ghost doth communicate of those Gifts unto private Believers , and directs them in that Duty wherein they are to be exercised , 1 Pet. 4. 10. Every one , that is , every Believer walking in the Order and Fellowship of the Gospel , is to attend unto the Discharge of his Duty , according as he hath received Spiritual Ability . So was it in the Church of Corinth , 1 Cor. 1. 5 , 6 , 7. and in that of the Romans , Chap. 15. 14. as they all of them knew that it was their Duty to covet the best Gifts , which they did with success , 1 Cor. 12. 31. And hereon depend the Commands for the Exercise of those Duties , which in the Ability of these Gifts received they were to perform . So were they all to admonish one another , to exhort one another , to Build up one another in their most Holy Faith. And it is the loss of those Spiritual Gifts which hath introduced amongst many an utter neglect of these Duties , so as they are scarce heard of among the generality of them that are called Christians . But blessed be God we have large and full Experience of the continuance of this Dispensation of the Spirit in the Eminent Abilities of a multitude of private Christians , however they may be despised by them who know them not . By some I confess they have been abused , some have presumed on them beyond the Line and Measure which they have received ; some have been puffed up with them ; some have used them disorderly in Churches , and to their hurt ; some have boasted of what they have not received ; all which miscarriages also befell the Primitive Churches . And I had rather have the Order , Rule , Spirit and Practice of those Churches that were planted by the Apostles , with all their Troubles and Disadvantages , than the Carnal Peace of others in their open Degeneracy from all those things . ( § 12. ) IT remains only that we enquire how Men may come unto , or attain a participation of these Gifts , whether Ministerial or more Private . And unto this End we may observe , ( 1 ) That they are not Communicated unto any by a sudden Afflatus , or extraordinary Infusion , as were the Gifts of Miracles and Tongues , which were bestowed on the Apostles and many of the first Converts . That Dispensation of the Spirit is long since ceased , and where it is now pretended unto by any , it may justly be suspected as an Enthusiastick Delusion . For as the End of those Gifts which in their own Nature exceed the whole power of all our Faculties , is ceased , so is their Communication , and the manner of it also . Yet this I must say , that the Infusion of Spiritual Light into the Mind , which is the Foundation of all Gifts , as hath been proved , being wrought sometimes suddenly , or in a short season , the Concomitancy of Gifts in some good measure is oftentimes sudden , with an appearance of something Extraordinary , as might be manifested in instances of several sorts . ( 2 ) These Gifts are not absolutely attainable by our own Diligence and Endeavours in the use of means , without respect unto the Soveraign Will and Pleasure of the Holy Ghost . Suppose there are such means of the Attainment and Improvement of them , and that several Persons do with the same measures of Natural Abilities and Diligence use those means for that end , yet it will not follow that all must be equally Partakers of them . They are not the immediate product of our own Endeavours , no not as under an ordinary Blessing upon them . For they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arbitrary Largesses or Gifts , which the Holy Spirit worketh in all Persons severally as he will. Hence we see the different Events that are among them who are exercised in the same Studies and Endeavours ; some are endued with Eminent Gifts ; some scarce attain unto any that are useful , and some despise them , Name and Thing . There is therefore an immediate Operation of the Spirit of God in the Collation of these Spiritual Abilities , which is unaccountable by the measures of Natural Parts and Industry . Yet I say , ( 4 ) That ordinarily they are both attained and increased by the due use of Means suited thereunto , as Grace is also , which none but Pelagians affirm to be absolutely in the power of our own Wills. And the naming of these Means , shall put an Issue unto this Discourse . Among them in the first place is required , a due preparation of Soul by Humility , Meekness and Teachableness . The Holy Spirit taketh no Delight to impart of his especial Gifts unto Proud , Self-conceited Men , to Men vainly puffed up in their own Fleshly Minds . The same must be said concerning other vitious and depraved Habits of Mind , by which moreover they are oft-times expelled and cast out after they have been in some measure received . And in this Case I need not mention those by whom all these Gifts are despised : It would be a wonder indeed if they should be made partakers of them , or at least , if they should abide with them . ( 2 ) Prayer is a principal means for their Attainment . This the Apostle directs unto , when he enjoins us earnestly to desire the Best Gifts . For this Desire is to be acted by Prayer , and no otherwise . ( 3 ) Diligence in the things about which these Gifts are conversant . Study and Meditation on the Word of God , by the due use of means for the attaining a right understanding of his Mind and Will therein , is that which I intend . For in this course conscientiously attended unto it is , that for the most part the Holy Spirit comes in , and joins his Aid and Assistance for furnishing of the Mind with those Spiritual Endowments . ( 4 ) The Growth , Encrease and Improvement of these Gifts depends on their faithful use according as our Duty doth require . It is Trade alone that encreaseth Talents , and Exercise in a way of Duty that improveth Gifts . Without this , they will first wither and then perish . And by a neglect hereof are they lost every day , in some Partially , in some Totally , and in some to a Contempt , Hatred and Blasphemy of what themselves had received . Lastly , Mens Natural Endowments , with Elocution , Memory , Judgment , and the like , improved by Reading , Learning , and diligent Study , do enlarge , set off and adorn these Gifts , where they are received . FINIS . Books Sold by Will. Marshall at the Bible in Newgate-street . Books Lately Printed of Dr. Owen ' s. 1. 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The Labours of John Bunyan , Author of the Pilgrims Progress , late Minister of the Gospel , and Pastor of the Congregation at Bedford , Collected , and Printed in Folio , by Procurement of his Church and Friends , and by his own Approbation before his Death , that these his Christian Ministerial Labours might be preserved in the World. This Folio contains Ten of his Excellent Manuscripts , prepared for the Press , before his Death : And Ten of his Choice Books already Printed , but long ago grown scarce , and not now to be had . Their Titles are as followeth ; viz. MANUSCRIPTS . 1. An Exposition on the Ten first Chapters of Genesis . 2. Justification by Imputed Righteousness . 3. Paul's Departure and Crown . 4. Israel's Hope Incouraged . 5. Desires of the Righteous granted . 6. The Saints Priviledge and Profit . 7. Christ a compleat Saviour . 8. Saints Knowledge of Christ's Love. 9. The House of the Forest of Lebanon . 10. A Description of Antichrist . BOOKS formerly Printed . 11. Saved by Grace . 12. Christian Behaviour . 13. A Discourse of Prayer . 14. The Strait Gate . 15. Gospel Truths opened . 16. Light for them in Darkness . 17. Instructsons for the Ignorant . 18. A Map of Salvation , &c. 19. The New Jerusalem . 20. The Resurrection . Price Bound 14 s. THE APPLICATION OF THE Foregoing Discourse . WITH respect unto the Dispensation of the Spirit towards Believers , and his Holy Operations in them and upon them , there are sundry particular Duties , whereof he is the immediate Object , prescribed unto them . And they are those whereby on our part we comply with him in his Work of Grace , whereby it is carried on , and rendred useful unto us . Now whereas this Holy Spirit is a Divine Person , and he acts in all things towards us as a Free Agent according unto his own Will , the things enjoyned us with respect unto him , are those whereby we may carry our selves aright toward such a one , namely , as he is an Holy , Divine , Intelligent Person , working freely in and towards us for our Good. And they are of two sorts ; the first whereof are expressed in Prohibitions of those things which are unsuited unto Him , and his dealings with us ; the latter in Commands for our Attendance unto such Duties as are peculiarly suited unto a Compliance with Him in his Operations ; in both which our Obedience is to be exercised with a peculiar Regard unto Him. I shall begin with the first sort , and go over them in the Instances given us in the Scripture . I. WE have a negative Precept to this purpose , Ephes. 4. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Grieve not the Holy Spirit . Consider who he is , what he hath done for you , how great your Concern is in his continuance with you ; and withall , that he is a Free , infinitely Wise and Holy Agent in all that He doth , who came freely unto you , and can withdraw from you , and grieve him not . It is the Person of the Holy Spirit that is intended in the Words , as appears , ( 1 ) From the manner of the Expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Holy Spirit . ( 2 ) By the Work assigned unto Him ; for by him we are Sealed unto the Day of Redemption ; Him we are not to grieve . The Expression seems to be borrowed from Isa. 63. 10. where mention is made of the Sin and Evil here prohibited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But they rebelled , and vexed his Holy Spirit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to trouble and to grieve , and it is used when it is done unto a great Degree . The LXX render it here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is so to grieve , as also to irritate and provoke to Anger and Indignation , because it hath respect unto the Rebellions of the People in the Wilderness , which our Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Words of the same Signification . To Vex therefore is the heightning of Grieving by a Provocation unto Anger and Indignation ; which Sence is suited to the place and matter treated of , though the Word signifie no more but to grieve , and so it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gen. 45. 5. 1 King. 19. 2. NOW Grief is here ascribed unto the Holy Spirit as it is elsewhere , unto God absolutely , Gen. 6. 6. It repented the Lord that he had made Man on the Earth , and it grieved him at his Heart . Such Affections and Perturbations of Mind are not ascribed unto God or the Spirit but Metophorically . That intended in such Ascriptions is to give us an Apprehension of things as we are able to receive it . And the Measure we take of them is their Nature and Effects in our selves . What may justly grieve a good Man , and what he will do when he is unjustly or undeservedly grieved , represent unto us what we are to understand of our own Condition with respect unto the Holy Ghost when he is said to be grieved by us . And Grief in the Sence here intended , is a trouble of Mind arising from an Apprehension of Unkindness not deserved , of Disappointments not expected , on the Account of a neer Concernment in those by whom we are grieved . We may therefore see hence , what it is we are warned of , when we are enjoyned not to grieve the Holy Spirit . As , 1. THERE must be Unkindness in what we do . Sin hath various respects towards God , of Guilt and Filth , and the like . These several Considerations of it , have several Effects . But that which is denoted when it is said to grieve him , is Unkindness , or that Defect of an answerable Love unto the Fruits and Testimonies of His Love which we have received , that it is accompanied withall . He is the Spirit of Love , he is Love. All his Actings towards us and in us , are Fruits of Love , and they all of them leave an Impression of Love upon our Souls . All the Joys and Consolation we are made Partakers of in this World , arise from a Sense of the Love of God , communicated in an endearing way of Love unto our Souls . This requires a return of Love and Delight in all Duties of Obedience on our part . When instead hereof , by our Negligence and Carelesness , or otherwise , we fall into those things or ways which he most abhorrs , he greatly respects the Unkindness and Ingratitude which is therein , and is therefore said to be grieved by us . 2. DISAPPOINTMENT in Expectation . It is known that no Disappointment properly can befall the Spirit of God. It is utterly inconsistent with his Prescience and Omniscience . But we are disappointed , when things fall not out according as we justly expected they would , in answer unto the means used by us for their Accomplishment . And when the means that God useth towards us , do not , by reason of our Sin , produce the Effect they are suited unto , God proposeth Himself as under a Disappointment . So he speaks of his Vineyard , I tooked that it should bring forth Grapes , and it brought forth wild Grapes , Isa. 5. 2. Now Disappointment causeth Grief . As when a Father hath used all means for the Education of a Child in any honest Way or Course , and expended much of his Estate therein , if he through Dissoluteness or Idleness fail his Expectation and Disappoint him , it fills him with Grief . They are great things which are done for us by the Spirit of God. These all of them have their tendency unto an Increase in Holiness , Light and Love. Where they are not answered , where there is not a suitable Effect , there is that Disappointment that causeth Grief . Especially is this so with respect unto some signal Mercies . A Return in Holy Obedience is justly expected on their Account . And where this is not , is is a thing causing Grief . This are we here minded of , Grieve not the Spirit whereby ye are sealed unto the Day of Redemption . So great a Kindness should have produced other Effects , than those there mentioned by the Apostle . 3. THE Concernment of the Holy Spirit in us , concurr to his being said to be grieved by us . For we are grieved by them in whom we are particularly concerned . The Miscarriages of others we can pass over without any such trouble . And there are three things that give us an especial Concernment in others . ( 1 ) Relation , as that of a Father , and Husband , a Brother . This makes us to be concerned in , and consequently to be grieved for the Miscarriages of them that are related unto us . So is it with the Holy Spirit : He hath undertaken the Office of a Comforter towards us , and stands in that relation to us . Hence he is so concerned in us , as that he is said to be grieved with our Sins , when he is not so at the Sins of them unto whom he stands not in especial Relation . ( 2 ) Love gives Concernment , and makes way for Grief upon occasion of it . Those whom we love we are grieved for , and by : Others may provoke Indignation , but they cause not Grief , I mean on their own account ; for otherwise we ought to grieve for the Sins of all . And what is the especial Love of the Holy Ghost towards us , hath been declared . FROM what hath been spoken , it is evident what we are warned of , what is enjoyned unto us , when we are caution'd not to grieve the Holy Spirit , and how we may do so . For we do it , ( 1 ) WHEN we are not influenced by his Love and Kindness , to answer his Mind and Will in all Holy Obedience , accompanied with Joy , Love and Delight . This he deserves at our Hands , this he expects from us ; and where it is neglected , because of his Concernment in us we are said to grieve him . For he looks not only for our Obedience , but also that it be filled up with Joy , Love and Delight . When we attend unto Duties with an unwilling willing Mind ; when we apply our selves unto any Acts of Obedience in a Bondage or Servile Frame , we grieve him , who hath deserved other things of us . ( 3 ) WHEN we lose and forget the Sense and Impressions of signal Mercies received by him . So the Apostle , to give Efficacy unto his Prohibition , adds the signal Benefit which we receive by him , in that he Seals us to the Day of Redemption ; which , what it is , and wherein it doth consist , hath been declared . And hence it is evident , that he speaks of the Holy Spirit as dwelling in Believers : For as such he seals them . Whereas therefore in and by Sin , we forget the great Grace , Kindness and Condescension of the Holy Spirit in his dwelling in us , and by various ways communicating of the Love and Grace of God unto us ; we may be well said to grieve him . And certainly this Consideration , together with that of the vile Ingratitude and horrible Folly there is in neglecting and defiling his Dwelling-place , with the Danger of his withdrawing from us on the continuance of our Provocation , ought to be as effectual a Motive unto Universal Holiness , and constant watchfulness therein , as any can be proposed unto us . ( 3 ) SOME Sins there are which in an especial manner above others do grieve the Holy Spirit . These our Apostle expresly discourseth of , 1 Cor. 3. 15 , 16 , 17 , 18 , 19 , 20. And by the Connection of the Words in this place , he seems to make corrupt Communication , which always hath a Tendency unto Corruption of Conversation , to be a Sin of this Nature , ver . 29 , 30. SECONDLY , That which we have rendred to vex him , Isa. 63. 10. is but the heightning and aggravation of his being grieved by our Continuance , and it may be Obstinacy in those ways whereby he is grieved . For this is the Progress in these things . If those whom we are concerned in , as Children , or other Relations , do fall into Miscarriages and Sins , we are first grieved by it . This Grief in our selves is attended with Pity and Compassion towards them , with an earnest Endeavour for their Recovery . But if notwithstanding all our Endeavours , and the Application of Means for their Reducement , they continue to go on frowardly in their ways , then are we vexed at them ; which includes an Addition of Anger and Indignation unto our former Sorrow or Grief . Yet in this posture of things we cease not to attempt their Cure for a Season , which if it succeed not , but they continue in their Obstinacy , then we resolve to treat with them no more , but to leave them to themselves . And not only so , but upon our Satisfaction of their Resolution for a continuance in ways of Sin and Debauchery , we deal with them as their Enemies , and labour to bring them unto Punishment . And for our better Understanding of the Nature of our Sin and Provocation , this whole Scheme of things is ascribed unto the Holy Ghost with respect unto them . How he is said to be grieved , and on what occasion , hath been declared . Upon a continuance in those ways wherewith he is grieved , he is said to be vexed ; that we may understand there is also Anger and Displeasure towards us ; yet he forsakes us not , yet he takes not from us the Means of Grace and our Recovery . But if we discover an Obstinacy in our ways , and an untreatable Perverseness , then he will cast us off , and deal with us no more for our Recovery : And wo unto us , when he shall depart from us ! So when the Old World would not be brought to Repentance by the Dispensation of the Spirit of Christ in the Preaching of Noah , 1 Pet. 3. 19 , 20. God said thereon , that his Spirit should give over , and not always contend with Man , Gen. 6. 3. Now the Cessation of the Operations of the Spirit towards Men obstinate in ways of Sin , after he hath been long grieved and vexed , comprizeth three things . ( 1 ) A subduction from them of the means of Grace , either totally by the removal of their Light and Candlestick , all ways of the Revelation of the Mind and Will of God unto them , Rev. 2. 5. Or as unto the Efficacy of the Word towards them , where the outward Dispensation of it is continued , so that hearing they shall hear , but not understand , Isa. 6. 9. John 12. 40. For by the Word it is that he strives with the Souls and Minds of Men. ( 2 ) A forbearance of all Chastisement , out of a gracious design to heal and recover them , Isa. 1. 6. ( 3 ) A giving of them up unto themselves , or leaving them unto their own ways ; which although it seems only a Consequent of the two former , and to be included in them , yet is there indeed in it a positive Act of the Anger and Displeasure of God , which directly influenceth the Event of Things , for they shall be so given up unto their own Hearts Lusts , as to be bound in them as in Chains of Darkness unto following vengeance , Rom. 1. 26 , 28. But this is not all ; he becomes at length a Professed Enemy unto such obstinate Sinners , Isa. 63. 10. They rebelled and vexed his Holy Spirit , therefore he was turned to be their Enemy , and he sought against them . This is the length of his proceeding against obstinate Sinners in this World. And herein also three things are included . ( 1 ) He comes upon them as an Enemy to spoil them . This is the first thing that an Enemy doth , when he comes to Fight against any ; he spoils them of what they have . Have such Persons had any Light , or Conviction , any Gift , or Spiritual Abilities , the Holy Spirit being now become their Professed Enemy , he spoils them of it all ; From him that hath not shall be taken away , even that which he seemeth to have . Seeing he neither had nor used his Gifts or Talent unto any saving End , being now at an open Enmity with him who leut it him , it shall be taken away . ( 2 ) He will come upon them with Spiritual Judgments , smiting them with Blindness of Mind , and Obstinacy of Will , filling them with Folly , Giddiness and Madness in their ways of Sin , which sometimes shall produce most doleful Effects in themselves and others . ( 3 ) He will cast them out of his Territories ; if they have been Members of Churches , he will order that they shall be cut off , and cast out of them . ( 4 ) He frequently gives them in this World a fore-taste of that Everlasting Vengeance which is prepared for them . Such are those Horrours of Conscience , and other terrible Effects of an utter Desperation , which he Justly , Righteously and Holily sends upon the Minds and Souls of some of them . And these things will he do , as to demonstrate the Greatness and Holiness of his Nature ; so also that all may know what it is to despise his Goodness , Kindness and Love. AND the Consideration of these things belongs unto us . It is our Wisdom and Duty to consider as well the Ways and Degrees of the Spirit 's Departure from provoking Sinners , as those of his approach unto us , with Love and Grace . THESE latter have been much considered by many as to all his great Works towards us , and that unto the great Advantage and Edification of those concerned in them . For thence have they learned both their own State and Condition , as also what particular Duties they were on all Occasions to apply themselves unto , as in part we have manifested before , in our Discourses about Regeneration and Sanctification . AND it is of no less Concernment unto us to consider aright the Ways and Degrees of his departure , which are expressed to give us that Godly Fear and Reverence wherewith we ought to consider and observe Him. David on his Sin feared nothing more than that God would take his Holy Spirit from him , Psal. 51. 11. And the fear hereof , should influence us into the utmost Care and Diligence against Sin. For although he should not utterly forsake us , which as to those who are true Believers is contrary to the Tenor , Promise and Grace of the New Covenant , yet he may so withdraw his Presence from us , as that we may spend the Remainder of our days in Trouble , and our years in Darkness and Sorrow . Let him therefore that thinketh he standeth , on this account also take heed lest he fall . And as for them with whom he is , as it were , but in the Entrance of his Work producing such Effects in their Minds , as being followed and attended unto , might have a Saving Event , he may upon their Provocations , utterly forsake them in the Way and by the Degrees before mentioned . It is therefore the Duty of all to serve him with Fear and Trembling on this account . And , SECONDLY ; It is so , to take heed of the very Entrances of the Course described . Have there been such Evils in any of us , as wherein it is evident that the Spirit is grieved ? as we love our Souls we are to take Care that we do not vex him by a continuance in them . And if we do not diligently and speedily recover our selves from the first , the second will ensue . Hath he been grieved by our negligence in , or of Duties , by our Indulgence unto any Lust , by Compliance with , or Conformity to the World ; let not our continuance in so doing , make it his Vexation . Remember that whilst he is but grieved , he continues to supply us with all due means for our Healing and Recovery . He will do so also when he is yet vexed . But he will do it with such a mixture of Anger and Displeasure , as shall make us know , that what we have done , is an evil thing and a bitter . But have any proceeded further , and continued long thus to vex him , and have refused his Instructions , when accompanied it may be with sore Afflictions , or inward Distresses that have been evident Tokens of his Displeasure ? let men Souls rouze up themselves to lay hold on him , for he is ready to depart , it may be , for ever . And , THIRDLY ; We may do well to consider much the Miserable Condition of those who are thus utterly forsaken by him . When we see a Man who hath lived in a plentiful and flourishing Condition , brought to Extream Penury and Want , seeking his Bread in Rags from Door to Door , the Spectacle is sad , although we know , he brought this Misery on himself by Profuseness or Debauchery of Life . But how sad is it to think of a Man , whom it may be we knew to have had a great Light and Conviction , to have made an amiable Profession , to have been adorned with sundry useful Spiritual Gifts , and had in estimation on this account , now to be despoiled of all his Ornaments , to have lost Light , and Life , and Gifts , and Profession , and to lye as a poor withered Branch on the Dunghill of the World ! And the sadness hereof will be encreased , when we shall consider not only that the Spirit of God is departed from him , but also is become his Enemy , and Fights against him , whereby he is devoted unto irrecoverable Ruin. ERRATA . Page 101. line ult dele The End of the First Part , in the Title-page following blot out Being the Second Part of , in some of the Titles blot out the s at VVorks , p. 105. l. 3. blot out Part II. 
A33207	----	A discourse concerning the operations of the Holy Spirit together with a confutation of some part of Dr. Owen's book upon that subject. Clagett, William, 1646-1688. 1678 Approx. 628 KB of XML-encoded text transcribed from 174 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A33207 Wing C4379 ESTC R14565 11713900 ocm 11713900 48308 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33207) Transcribed from: (Early English Books Online ; image set 48308) Images scanned from microfilm: (Early English books, 1641-1700 ; 21:10) A discourse concerning the operations of the Holy Spirit together with a confutation of some part of Dr. Owen's book upon that subject. Clagett, William, 1646-1688. Owen, John, 1616-1683. Two discourses concerning the Holy Spirit and his work. [16], 326 p. Printed by J.C. for Hen. Brome ..., London : 1678. Written by William Clagett. Cf. DNB. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Holy Spirit. 2005-03 TCP Assigned for keying and markup 2005-05 SPi Global Keyed and coded from ProQuest page images 2005-07 Andrew Kuster Sampled and proofread 2005-07 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A DISCOURSE Concerning The OPERATIONS OF The HOLY SPIRIT . TOGETHER WITH A Confutation of some part of Dr. OWEN'S Book Upon that Subject . Imprimatur , May 4th 1677. Guil. Jane , R.P.D. Hen. Episc. Lond. à sacris domest . LONDON : Printed by J. C. for Hen. Brome at the Gun at the West-end of St. Pauls . 1678. THE PREFACE . AMongst other things , which are usually aimed at in a Preface , one is to invite the Reader to the Book . The Author of this Book does not think it worthy of every man's perusal , into whose hands it may chance to come ; and therefore does not commend it to All. It was written principally for their sake , who have been made to believe that the Ministers of the Church of England have departed from the Scriptures , in their Doctrine concerning the Operations , and Grace , of the Holy Spirit ; which is one of those prejudices that have been instill'd into the dissenting party by their Leaders , to confirm them in their Separation . The Author thinks he has made it plain , that they do not onely accuse us very wrongfully ; but that they themselves are guilty of that Crime which they lay to our charge . And he hopes their Followers cannot think it an unreasonable request that they would impartially consider what is said on both sides , and judge accordingly . But if he should be mistaken in that , he has this satisfaction however ; that he has done his Part , by giving them a fair occasion so to do . If some of them should be inclined , by the weightiness of the subject , to read the Discourse ; and yet be tempted on the other hand to throw it aside , merely because it pretends to be a Confutation of some of Dr. Owen's Principles ; Dr. Owen himself will help to cure them of so unreasonable a prejudice . For he has told you long since , in a Book of his , called , The duty of Pastors and People distinguished , that you are not to take any Doctrine of Religion on the credit of his Authority . Alas , says he , you are in a miserable condition , if you have all this while relied upon the Authority of men in Heavenly things : He that builds his Faith upon Preachers , though they preach nothing but truth , and he pretend to believe it , hath indeed no Faith at all , but a wavering opinion , built upon a rotten Foundation . Now you know the Authority of the Doctor is no more than the Authority of a Man ; and therefore you have his own word for it , that to build your Faith upon his Authority , is to build it upon a rotten Foundation . Whether you have so done all this while I cannot say ; but if you have , he tells you that you are in a miserable condition : And if you have not , you will easily be perswaded to take this opportunity now offered to you , of examining his Doctrine by the Word of God ; to which the Author does appeal as heartily as the Doctor himself can do . I confess I am not altogether of his minde in the fore-mentioned passage ; for it seems to imply , that all men are in a state of Damnation , who rely upon the honesty and wisdom of their Spiritual Guides in matters of Faith. But I doubt there are some persons incapable of inquiring much further ; and I hope some of these do so firmly believe the truth , upon the testimony of God's Ministers , as to live according to it ; which if they do , God forbid that I should say they are in a damnable condition . But you see in what strict terms the Doctor admonishes every one of you , not to rely upon the Authority of men ; but to examine their Doctrines by the Word of God. Possibly he means no more , than that this is a duty to be discharged by all Christians according to the measure of those Means , Abilities , and Opportunities which God has been pleased to give them : and this surely is a great truth . But then I desire you to consider that every one of you are more concerned , to look to it , that you omit not this duty , than many other Christians are ; and that for this reason , because you have withdrawn your selves from the communion of the Lawful Guides of this Church , to follow those that take upon them to lead you without any known Authority by which they do so . For if you follow these your Leaders into errour , it will be no excuse for you , to say , they led you into errour ; because you set them up to your selves against the will of your rightful Superiours both in Church and State. Whereas if the Christians of our Communion should be led into some great mistake , ( as I am perswaded they are not ) by relying upon the Authority and Wisdom of their Pastors ; though it would not totally excuse them , yet it would be some mitigation of their fault , that they were misled by those Guides and Ministers which God had set over them . The Doctor himself tells you in that Book , that the people are bound to hear those who possess the place of teaching in the Church . And , that if the Law accounts onely such Assemblies to be Conventicles , where the Assemblers contemn and despise the service of God in publick , he had not spoken one word in favour of them . You do not wonder I suppose at these passages ; for , you know , this Book was written by him above thirty years since , when he was a Presbyterian , as he there solemnly declares himself to be , and engaged by the Interest of his Party , to contend for some Church-decency and Order , as he there does after his manner . Indeed since that time he turned Independant : But however , you have no reason to conclude from thence that he has changed his minde in that other point also , of the peoples being bound to examine by the Word of God , the Doctrines of those Teachers whom they are bound to hear ; or that he believes that all that is said in Conventicles , or written by those Assemblers that despise the service of God in publick , may be taken upon trust . No , though he has chang'd his party , he may still be of this minde , that , unless Ministers ( as he tells you ) will answer for all those souls they shall mislead , and excuse them before God at the day of Tryal , they ought not to debar them from trying their Doctrine . Now this they cannot do ; for if the blinde lead the blinde , both shall fall into the pit of destruction . Now unless he excepts himself from a possibility of misleading you , thus far I would not desire a fairer Adversary ; and if you think he ought not to except himself , I cannot wish more equal Judges than your selves . Sure I am , the Doctor must either explain himself further , or he must not debar you from trying his Doctrine , and enquiring whether he himself be not a blinde Guide , whom you may follow into the Pit of destruction . For what he saith in general , may be applied to him in particular ; that if he should mislead you , he cannot excuse you before God at the day of Tryal . Now the truth is , although he does not say in plain terms that he is infallible , yet in that Book which I have taken the pains to consider , he lays claim , as you will see , to such an Illumination of minde , by the Holy Spirit , as differs very little from that kinde of Inspiration which the Apostles had . But this will not hinder you from trying the Doctor 's Spirit and way of Teaching , if you consider what he very well observed in the fore-mentioned Book , viz. that the Bereans were highly extoll'd for searching whether the Doctrine concerning our Saviour , preached by St. Paul , were so or no : For he must not desire to be believed more hastily than St. Paul did , who , we are sure , spake by an infallible Spirit . The more highly any man pretends to the divine Spirit , the better Testimonies he had need to produce for the truth of his pretence . No wise man will lightly take up that belief of another , which if he once gives way to , he must believe him in all things else . The brighter those Illuminations are , which any Teacher boasts of , the less reason you have to take his bare word for it ; and if he be not willing that you should examine his Doctrines , he gives you great cause of suspition , that they will not abide the Tryal . Besides , the Doctor takes notice that what was praised in the Bereans , is commended in the Scripture : Beloved , believe not every spirit , but try the spirits whether they be of God ; because many false spirits are gone out into the world , 1 Joh. 4.1 . Prophets then , as he goes on , must be tried before they be trusted : now the reason of this holds still ; there are many false Teachers abroad in the world , wherefore try every one , try his spirit , his spiritual gift of Teaching , and that by the Word of God. I will onely adde , that the reason holds more strongly now : for if false Teachers pretended to an infallible Spirit , even whilst the Apostles were alive to contradict them , and discover them ; much more likely are they to do so now , when they think they may do it more securely ; and therefore we had need to use the more diligence in trying those Teachers that pretend loftily , by that Word of God which the Apostles have left us in their Writings . Now if the Doctor would have you to shut your own Eyes , and then trust to that New saving Light , by which he pretends to explain Gospel-Truths ; this were enough to make you suspect that the Light that is in him is Darkness . Or if he meant to except himself from being tried , when he bad you try the Spirits ; for that reason he is least of all to be excepted . I have obeyed the Apostles advice , and tried him , as you may see in the following Book , which I was willing to make publick , because those Reasons which satisfie me , that he is very much out of the way in discoursing upon spiritual things , after this manner , may possibly seem as clear to you as they do to my self . If there be any Sophistry in them , or carnal Reasoning , or perverting of Holy Writ , 't is more than I know ; and I shall thank the Doctor for making the discovery ; which I think he is bound to do , if he can , not onely for your sake , but for mine too . For so far as I understand my self , I am not less desirous to retract any errour of my own , than I am to convince you of his ; And therefore , if he be as willing as I am , I shall in all probability hear further from him . In the mean time I desire you to believe neither of us , but to try us both . If the Doctor 's friends should be troubled to find him charg'd with Nonsence in the following Book , the Author has this to say for himself , that he knew no other name so fit as Nonsence to call Nonsence by . And he believes that he has not onely said , but prov'd also that the Doctor is guilty of Nonsence , where he has charged him with it . He hopes also that they will not be offended with him , for taking occasion sometimes to rebuke this man for those rude Words , and unjust Reproaches which he has poured forth , for whole Pages together , upon his Adversaries of the Church of England . For ( if it be possible ) he should be taught at last to manage controversies in Religion in a more Christian manner than he has done hitherto . And now the Author will onely say in behalf of himself , that his designe in this Book was to clear the Truth of that Question which he has undertaken , to every ordinary understanding , and thereby to promote the power of Godliness . And the best thing he can say of the Book it self , is , that it hath been thought by men of far better judgement than he can pretend to , not to be altogether improper for that end . And , if they are not mistaken , may the All-wise and good God prosper the designe of it with his Blessing . The CONTENTS . Of the Introduction . SECT . I. THat the promise of the Holy Spirit , is according to the Scriptures a great motive to diligence in Religion , Page 1. That according to Dr. Owen's principles it seems to be none at all , p. 3. The Author's designe , p. 4. SECT . II. The advantage which the Doctor makes by pretending that onely the Regenerate understand spiritual things spiritually , p. 5. while he proves himself to be regenerate by his spiritual understanding of spiritual things , p. 6. This Artifice of his discovered in some instances , p. 7. That he allows onely himself and his party to be competent Judges of his Doctrine concerning the Operations of the Holy Spirit , p. 11. SECT . III. His interpretation of 1 Cor. 2.14 . explained , p. 15. SECT . IV. That his meaning of the natural man is groundless , p. 20. Of his not receiving the things of the Spirit absurd , p. 21. And of their being foolishness to him blasphemous , p. 25. The odde account he gives of the reasonableness of the Gospel in his Preface , p. 27. Other reflections upon his sence of the fore-mentioned Text , p. 30. That the Doctor 's pretended Gospel-mysteries need his interpretation of that Text ; but the real mysteries of the Gospel need it not , p. 31. The pernicious consequence of his interpretation , p. 32. SECT . V. Another sence of the Text offered according to St. Chrysostome , whose Authority the Doctor pretends in favour of his own , p. 33. The scope of the Apostle in that and the former Chapter largely shewn , p. 34. From whence it plainly appears what he meant by the natural man , p. 40. The Scriptural notion of the state of nature , p. 42. What is meant by the things of the Spirit of God , and their being spiritually discerned , p. 43. and by the spiritual man , p. 45. The incoherence of the Doctor 's sence with the Context , p. 46. Dr. Hammond's Paraphrase upon the Text vindicated from the exceptions of Dr. Owen , p. 47. And shewn to agree with those passages of St. Chrysostome which Dr. Owen himself produceth , p. 51. That the following Book is not to be rejected on pretence that the Author is but a natural man , which concludes the Introduction , p. 53. Of the Book , PART . 1. CHAP. 1. What significations of the Word Spirit are needful to be noted , p. 56. The difference made by Dr. Owen between giving of the Spirit , and giving his Graces , p. 58. And what more he understands by putting on the Spirit , p. 59. The subject of the discourse stated , p. 61. That Dr. Owen confounds the promise of the Spirit made to the Apostles , and the first Disciples onely , with that which is made to Christians in all ages , p. 64. And argues inconsequently from the former , in favour of his own mistakes concerning the latter , p. 65. That by this way of arguing he sometimes also concludes that which is true , from premises that do not infer it , p. 67. His designe in all this , p. 68. And the disservice that is done the Truth by it , p. 70. CHAP. 2. For the producing of what effects the Holy Spirit is promised to men ; which is the first matter of enquiry , p. 72. may be discerned in great part from Luke 11.13 . p. 73. To which end the scope of our Saviour's discourse there is considered , p. 74. And it is from thence proved that they are onely needful purposes for which the Holy Spirit is there promised , p. 76. What effects are needful , p. 77. What are necessary , p. 79. What are profitable , p. 81. How we are to pray for needful Graces of the latter sort , p. 83. Several Consectaries useful to our proceeding in the following enquiries gained from the fore-mentioned Text , p. 88. An exception to this Chapter from the necessity of Regeneration , p. 94. CHAP. 3. The Doctor 's loose way of talking concerning Regeneration , p. 96. But at last he concludes the word is to be understood in its proper sence , p. 99. That it is absurd so to understand it , p. 100. That it cannot be so understood without contradicting the Scriptures , p. 101. His argument that the Scripture has no metaphorical expressions of the work of the Spirit , p. 106. His manner of charging his Adversaries with turning all Scripture-expressions of spiritual things into Metaphors , p. 110. His scornful hints concerning Christian Virtues , p. 112. That Regeneration is a metaphorical expression proved from what he saith himself , where he denies it , p. 113. How Dr. Owen and the Papists do alike abuse the Scriptures , p. 115. What we are to understand by the state of Regeneration , p. 117. The notion proved , p. 119. The Doctor represents his Adversaries notion of Regeneration falsly , p. 123. And that knowingly , p. 125. The distinction between Grace and moral Virtue considered , 126. That the Doctor rejects the true notion of Regeneration in terms that do notoriously contradict the Scriptures , p. 128. That he contradicts them also by that reason which he gives for rejecting it , p. 130. The charge of Pelagianism justly retorted upon Dr. Owen , p. 133. Regeneration considered as an Effect , p. 136. Several reasons why the state of a true Disciple of Christ is exprest by the Metaphors of Regeneration , the New Creature , &c. p. 139. Why the expression of Regeneration is more used than the rest , p. 143. The scope of our Saviour's discourse to Nicodemus shewn , p. 145. A Paraphrase of that part of it which concerns Regeneration , p. 149. The reddition of our Saviour's similitude of the Wind explained , p. 150. A probable sence of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by our Saviour to Nicodemus , p. 155. The Doctor 's Objection against the true notion of Regeneration , grounded upon the rebuke given to Nicodemus , answered , p. 157. CHAP. 4. That Faith is an effect of a divine Operation , p. 161. In what sence it is affirmed so to be , p. 162. The preparation required for Faith , p. 165. That all those Christian vertues which flow from Faith , are also the Graces of the Holy Spirit , p. 169. That our improvement in those virtues is so likewise , p. 173. What is meant by God's dwelling in men , p. 175. What was signified by his dwelling in the Ark , p. 176. which is applied to the state of the Christian Church , p. 178. That God is said to dwell onely in good men , p. 181. That their progress in Christian vertue and perseverance is from the Holy Spirit , p. 185. Some Consectaries from the foregoing discourse , p. 186. CHAP. 5. Gifts pretended to be from the Spirit , p. 189. Immediate revelation of the true sence of Scripture not promised in St. Luke , p. 191. Either to the spiritual Guides , or their people , p. 193. Nor absolute assurance of our particular Election , p. 195. Dr. Owen's way of proving such assurance profitable , p. 197. What the Author understands by the full assurance of Hope mentioned Heb. 6.11 . p. 199. The reason why some will not admit of comfort without assurance , p. 204. Neither is it there promised that the Spirit will dictate extemporary Prayers , p. 205. That in the better sort of these Prayers there is a form of matter , and usually of method , and that all the variety commonly lies in shifting of Words and Phrases , p. 209. That these three pretended gifts are promised no where in the Scripture , p. 211. What is meant by sealing to the day of Redemption , p. 214. And by the witness of the Spirit , p. 216. And by praying with the Spirit , p. 218. And by the Spirit 's helping our infirmities , p. 219. CHAP. 6. The Holy Spirit given to whom , p. 233. The difference between common and special Grace , p. 234. Special Grace promised upon conditions , p. 237. And not to be expected but by those that perform them , p. 239. Dr. Owen's mystical talk concerning the object of sanctifying Grace , p. 240. That he makes no qualification on our part requisite beforehand for Regeneration , p. 243. And that , according to him , all praying for it is unprofitable , p. 244. That he shuffles off the task of proving his main principle , by pretending falsly that he had proved it before , p. 246. The folly of trusting to a supposed absolute Decree , p. 247. The Doctor 's insincerity in changing his notion of Election , to shift off the difficulty of proving his own opinion concerning it , p. 250. That he makes nothing to contradict himself as his cause requires it , p. 258. What that common Grace is which is given to all , p. 261. The notion proved , p. 262. Why the promise of common Grace is not expresly made to all , p. 266. That it is not properly part of the New Covenant , p. 267. That the promises of special Grace are made to all under possible conditions , p. 268. CHAP. 7. Difficult to define the manner of the Holy Spirit 's Operations particularly , p. 270. Dr. Owen peremptory and fierce in this point , p. 271. His definition of it of dangerous consequence , p. 274. Faith and Repentance are in that manner caused by the holy Spirit , that they are still properly the effects of God's Word , p. 274. That according to Dr. Owen's principles they are not the effects thereof , p. 277. An instance of his excessive boldness in this matter , p. 280. The manner of the holy Spirit 's Operations suitable to the rational nature of Mankinde , p. 282. which is in words granted , but in effect denied by Dr. Owen , p. 283. His vain endeavours to reconcile this Proposition with his Physical immediate Operation , p. 286. Isa. 5.4 . discoursed upon , p. 290. The holy Spirit operates in that manner as to leave our diligence necessary to attain the end of his Operations , p. 292. What is meant by God's working in us to will and to do , p. 293. And by giving a new Heart , p. 296. The Operations of the Spirit suited to our spiritual estate , p. 298. That his Graces are wrought gradually is an useful consideration , p. 302. That the Operations of the holy Spirit are in themselves imperceptible , and known onely by their effects , p. 305. That to be guided by the Holy Spirit , and by the Gospel , and by a good Conscience , is one and the same thing , p. 309. That men resist the Holy Spirit when they think of nothing less , p. 312. That the Operations of the Holy Spirit are Assistances , p. 314. Dr. Owen falsly pretends that his Adversaries deny the Assistances of Grace , p. 315. That his errour is more justly chargeable upon himself , p. 318. The promise of the Holy Spirit a forcible motive to Godliness , shewn from the general Heads of the whole Discourse , p. 324. The Conclusion of the First Part , p. 326. THE INTRODUCTION . SECT . I. FRom what St. Paul saith , Work out your own salvation with fear and trembling ; for it is God that worketh in you both to will and to do of his good pleasure , it is evident , that the consideration of that Divine Assistance whereof the Apostle speaks , is a pregnant motive to excite our greatest care and endeavour to do the will of God : For I suppose no Christian will say that St. Paul pretended to enforce his Exhortation , with an Argument that had little or no force in it to perswade . The forcibleness of this Motive lies principally in this Supposition , that as they upon whom the aids of the Holy Spirit , which are promised in the Gospel , are bestowed , may fulfil the conditions of obtaining Eternal Life ; so withal they may miscarry through their own negligence ; and then their sin becomes more inexcusable , and their punishment will be more heavy : And this is a clear reason , why even those in whom God worketh both to will and to do , are yet exhorted to work out their Salvation with fear and trembling . Upon this Supposition the Author to the Hebrews doth earnestly exhort Christians to perseverance in the profession and practice of the Gospel : For saith he , of how much sorer punishment , suppose ye , shall he be thought worthy , who — hath done despite to the spirit of grace ? which he saith plainly for this end , to excite them to an effectual care in improving those Spiritual Aids whereby they were able to persevere . This I think will easily be granted , unless we can imagine that the Apostle talks at as strange a rate as Dr. John Owen frequently doth in his Book concerning the Holy Spirit , where he often threatens them with the day of Judgement , that look upon him , and divers of his notions in Divinity , to be senseless and fanatical . For we shall see that his threatnings have not that charitable meaning in them , which the admonitions of the Apostle have . He tells us that Those by whom Regeneration ( i. e. his notion of it ) is exposed to scorn , will one day understand the necessity of it , although it may be , not before 't is too late to obtain any advantage by it . Now one would think it to be the Doctor 's opinion , that those who shall one day be damned , might by a timely care have prevented it ; and that he intended this warning to make them careful to understand the necessity of Regeneration before it be too late . But if you think so , you are much mistaken , and you do not yet understand this man's Principles : for throughout his whole Book he supposes a certain powerful illumination of the Holy Ghost , given to none but those that shall certainly be saved , to be necessary in order to a saving knowledge of Regeneration . And as for the rest , the darkness that is in them is no less effectual to binde them in a state of Sin , than it is in the Devils themselves . Now I do not understand how the Doctor 's Warnings could be of any use to the Devils themselves : And I do as little understand why he makes such frequent excursions as he doth , to threaten his Adversaries with the day of Judgement , unless ( as one would be tempted to believe , by the insulting language that goes along with it ) it be some refreshing to a man , so naturally vindictive , to think he shall one day see 'em damn'd . This is one great exception I have against this Man's Book , that whereas he contends so fiercely for his Opinions , as he doth all along , pretending in particular , That it is of the highest importance to us to enquire into , and secure unto our selves the promised workings of the Spirit ; yet , supposing his notions thereof to be true , it is no matter whether they be enquired into or no : for neither can we have a true understanding what they are , nor if we could , would that excite our endeavours to secure them : for according to him , it is impossible for a man to understand a spiritual truth , or do any thing that is spiritually good , unless he be enabled by such an Almighty Power , as leaves it on the other hand impossible for him to be spiritually blinde and dead any longer : For this power , he saith , is irresistible , and he affirmeth it to be false that the Will can make use of that Grace for Conversion which it can refuse . Now the Doctor confesses , that this kinde of blindness and deadness , with respect unto spiritual things , is a matter which the World cannot endure to hear of , and is ready to fall into a tumult upon the mention of it . And if he says true , I am very glad on 't , because if the World could not endure to hear such Doctrines as these are , we might hope to see a great many men wiser and better than they are : for he hath stated the Doctrine of the operations of the Spirit in that manner , that instead of exciting men thereby to hearty endeavours after true goodness , he hath laid down Principles that will excuse them , if they be never so careless , and so hath betray'd this great encouragement of the Gospel into the hands of lazy and wicked men . I shall therefore endeavour to give a better account of what the Holy Scripture teacheth us in this matter , then I think he hath done ; and I shall withal examine those Arguments wherewith he pretends so to demonstrate his notions , that the proudest and most petulant of his Adversaries shall not be able to return any thing of a solid answer thereunto . For my part , I do not think that Pride and Petulancy qualifie men either to maintain Arguments , or to answer them ; the Doctor seems to be of the opinion that they do , and much good may his advantage do him . But this I see , that Pride and Petulancy are good helps towards the writing of a Great Book : For if this man had spar'd himself the pains of charging his Adversaries with Pelagianism , Ignorance , Impudence , and ill Manners , and his frequent Tautologies into the bargain , the bulk of his Book had been taken down so considerably , that the smalness of the Volume would have carried an even proportion ▪ to the truth and the profitableness of his Discourse . And how much of that is to be allowed to him , I will leave the indifferent Reader to judge . SECT . II. MY designe , as I have said , is to treat of the operations of the Holy Spirit : but before I enter upon this work , it will be necessary to remove one prejudice , which the Doctor hath laid in every man's way , that shall pretend to write against him concerning this , or any other Divine Subject . And that is , that no man's reasonings about spiritual things are to be heeded , till his minde be illuminated by an almighty work of the Holy Ghost ; ( i. e. ) till he be regenerated . This is the clear consequence of his affirming that without such illumination a man cannot understand spiritual things spiritually , i. e. as they ought to be understood : For if he himself cannot understand them spiritually , neither can he explain them spiritually to others ; and then let him say what he will , he is not fit to be regarded . And there is a very great advantage he makes by this pretence ; for when he is not able to answer the objections that lie against him , he despiseth them under the name of carnal Reasonings ; and when he hath run himself upon manifest absurdities , he comes off with pretending that they are mysteries not to be understood without the illumination of the Spirit , and therefore Natural men understand them not , because they are not enlightened . 'T is true , he makes use of Scripture very often , and he makes a shew of reasoning also , i. e. of propounding difficulties , and giving their solutions , and the like ; but then if you make it never so plain that he argues weakly , and that he alledges Scripture impertinently , this will not serve your turn ; for you must know that you have not yet received that new saving Light he speaks of , which can onely make you to understand spiritual things spiritually : for without the addition of this new Light , which onely the regenerate have , the use of Reason and Scripture is utterly insufficient to give you a spiritual understanding of them : so that you can neither be convinced that another understands them spiritually , till security be given you that he is a regenerate man ; nor when you are certain of that , is he able to make you understand them so , till you are regenerated your self . Now if this be true , then I have a very strange task , for then I cannot confute Dr. Owen till I can prove him to be an unregenerate man ; nor can I convince any man that what I am to say is true , till I have proved the truth of mine own Conversion : ( both which Arguments I take to be very improper for a Book ) for though I should argue from Principles common either to all Christians , or to all men , with never such appearance of Reason , it might yet be replied , that all this is but carnal reasoning , which the Doctor and his sanctified Friends discover to be no better , by that illumination , which because I have not , I cannot understand spiritual Mysteries spiritually . But for this reason , you will say our Author ought consonantly to his Principles , to have proved himself a regenerate man , before he could reasonably expect , that we should surrender our belief to his discourses of Spiritual Mysteries . You must know therefore that he hath done something towards it in divers places of his Book : for he supposes that whoever understands Gospel-mysteries in that spiritual manner wherein he hath explain'd them , is thereby proved one that hath received the special illumination of the Holy Ghost , and consequently , regenerate . So that if you ask how a man is qualified to understand and teach spiritual things spiritually , you are told , by the especial illumination of the Holy Ghost : But if you would then be satisfied that the Doctor ( suppose ) is thus illuminated , you must know it cannot be otherwise , because he understands and teaches Spiritual things spiritually ; which I take to be a shameful Circle . Now whether I have injured the Doctor in any thing that I have hitherto charged him with , let the Reader judge by a few of many passages to that purpose , which lie up and down in his Book . He saith , that without an effectual powerful work of the Holy Spirit creating , and by his Almighty power inducing a new saving Light into the mindes of men , they are not able to discern , receive , understand , or believe savingly spiritual Truths , or the Mysteries of the Gospel : And again , such is the darkness of their [ unregenerate ] mindes , that they are powerfully , and as unto any light of their own , ( i. e. till the Almighty creating work is done ) invincibly kept off from receiving spiritual things in a spiritual manner . Now I shall shew , by two or three instances , that the Doctor makes his way of understanding spiritual things to be a mark of Regeneration , and an Argument that the irresistible work hath been upon a man's minde . When he undertakes to shew why God doth require Holiness and Righteousness of us , and affirms , that he doth not require it in order to our Justification , he tell us , carnal Reason cannot discern of what use it should be , if it serve not to this purpose , or one of those which he there rejects . Now that Holiness is necessary , is one of the spiritual things of the Gospel , and this carnal Reason may understand : but if you understand this Doctrine spiritually , you must understand that it is not necessary to the purpose of Justification ; and this forsooth carnal Reason cannot discern . But what follows makes it plainer yet : But the first saving Light that shines , by the Gospel , from Jesus Christ into our Hearts , begins to undeceive us in this matter . So that he who believes , that God hath required Holiness of us as an indispensible condition of our being justified , hath had no saving Light shining into his Heart by Jesus Christ ; for he hath not had the first of all : and this clearly shews how the Doctor makes the rejecting of his Notions to be a mark of an unregenerate man. He saith further , And there is no greater evidence of our receiving an Evangelical Baptism , or of being baptized into the spirit of the Gospel , than the clear compliance of our Mindes with the Wisdom of God herein . This is full and home to the purpose : for you see , that on the other hand , to discard the necessity of Holiness under that consideration , is a clear compliance with the Wisdom of God , and a mark of Regeneration . I take this to be a competent instance of the Doctor 's proving himself to be regenerated , by his spiritual understanding of things ; but how he came to understand them so spiritually , you heard before , viz. by an Almighty Power , which induced a new saving Light into his minde ; for I suppose he has not a way by himself of arriving at this Felicity . This now is very plain , That if you spiritually understand the necessity of Holiness , you must not understand it to be necessary to Justification : But if you ask the Doctor why you cannot understand it as he doth , his Answer is , Because you are not enlightned and regenerated by the irresistible Work : for where this work is not , that spiritual thing cannot be so understood ; and where it is , 't is impossible but it should be so understood . Now then , if you ask how the Doctor proves himself to be a regenerate man , he proves it clearly , by his understanding the necessity of Holiness in that spiritual manner wherein he understands it . And at this rate I think a man may prove any thing . Thus the Doctor tells us how the purifying vertue of the blood of Christ is applied to us by Faith , but in so mystical a manner , that he is forced to confess it himself ; and therefore , says he , when you understand these things , you will not think it so strange , that God should appoint this way of believing onely as the means to interest us in the purifying vertue of the Blood of Christ. For , the truth is , before he had done with that point , he had made it so unintelligible , that he had nothing to keep up his Readers in heart withal , but by promising them , that when they understood those things , they would not think them strange , i. e. when that new saving Light is once darted into their mindes , by which the Doctor discerns spiritual Mysteries . In the mean time , he cautions them against those that pretend the believing he speaks of to be no more than a work of the fancy , in these words : Despise their ignorance ; for they know not what they say ; when men come to the real practice of this Duty , the practise of believing that the Blood of Christ , without any more ado , will cleanse them from their Sins , they will finde what it is to discard all other ways and pretences of cleansing , viz. a sincere reformation of Heart and Life ; what it is to give unto God against all difficulties and oppositions , i. e. though it be never so absurd to imagine this makes for the Glory of God , the glory of his Attributes in finding out this way for us . Again , after he had given such a description of Gospel-holiness , as any one would be asham'd to own , that pretends to an intelligible Religion , he hopes to make up all with saying , The thing it self , as hath been declared , is deep and mysterious , not to be understood without the aid of spiritual Light in our mindes . So that if you do not understand what the Doctor says , the reason is plain , because you have not the Spirit : and at this rate any man may write Nonsense safely enough , and put it off for a Gospel-mystery when he has done : For the thing may be understood , though you do not understand it ; for it may be understood by the aid of spiritual Light : And if you understand it not , 't is because you rely upon carnal Reason , and have not the Light of the Spirit . For thus the Doctor tells us , The reason why men have other notions of holiness than he has , is their ignorance and hatred of the onely true real principle of Evangelical holiness which we have described ; for what the world knoweth not in these things , it always hateth , and they cannot discern it clearly , or in its own light and evidence ; for it must be spiritually discerned . This the Natural man cannot do , 1 Cor. 2.14 . and in that false light of corrupted reason , wherein they discern and judge it , they esteem it foolishness and fancy . So that 't is to no purpose what the Natural man ( a man that useth the best means he can to finde out the meaning of the Scriptures ) says in these matters , till that new Light be created in his minde ; by the help whereof , this Author , as it should seem , talks of sublime Mysteries , which we use to call Nonsense , and yet are blamed for it , though he confesses , 't is impossible that we should do otherwise . Now the Doctor is as safe as may be , if he can thus make his Reader believe , that to understand the Doctrines of the Gospel spiritually , is to understand them according to his apprehensions of them , and that to contradict him , is an infallible signe of one that wants the special illumination of the Holy Ghost : For , upon these terms , whoever goes about to write against him , must do it at the peril of being reckoned an unregenerate man , and then the Doctor is secure : for we have often seen ( as it is said by him ) that such a man , because he wants special illumination , cannot understand the Mysteries of the Gospel spiritually , and then he cannot discourse of them spiritually , and then I think he may as well hold his tongue for any good he is likely to do with his carnal Reason . And this is that prejudice which I am in danger of lying under with the Doctor 's party , while I treat concerning the assistance of the Holy Spirit : for he uses the same artifice to support his notions in this matter . Thus he tells us , A Command they suppose leaves no room for a Promise , at least such a Promise as wherein God should take upon himself to work in us what the Command requires of us ; and a Promise they think takes off all the influencing authority of the Command . If Holiness be our duty , there is no room for Grace in this matter ; and if it be an effect of Grace , there is no place for Duty : But all these arguings are a fruit of the wisdom of the flesh . Now , as I shall shew hereafter , in these words he belies those whom he writes against ; for they suppose no such matter as he talks of ; But the Doctor , as we shall see , doth in other places mean by Grace , an irresistible force upon the mindes of men , though he conceals it here dishonestly to slander his Adversaries . Now that such a Grace is inconsistent with the commands of God in Scripture , may be so evidently argued , that he hath nothing to say against it , but to call such arguing a fruit of the wisdom of the flesh , which is his perpetual refuge . But to be short , he expresly tells us , The whole work of the Spirit is rationally to be accounted for by and unto them who believe the Scriptures , that I like very well , and have received the spirit of Truth ; but there we are all spoil'd again ; for we know what he means by having received the spirit of Truth , viz. being illuminated by an almighty work of the Spirit : so that none but the Doctor and his enlightned ones can possibly either give or receive a rational account of the workings of the Spirit ; and then if we reject his talk , 't is because we want that spiritual Power , without which the minde cannot receive it . If you ask yet further what this spiritual Power is , he gives you an admirable description of it : The spiritual power of the Minde , consists in a spiritual light and ability to discern spiritual things in a spiritual manner . So that spiritual Light is spiritual Power , and spiritual Power is spiritual Light. This men in the state of Nature are utterly void of ; but any one that is truely sanctified , hath light enough to understand the spiritual things of the Gospel in a spiritual manner ; for we have received the Spirit of God , that we may know the things that are freely given us of God. What others may think of this , I know not ; but methinks it would grieve any Christian heart to observe the Gospel of our Saviour , that Divine means of making men truely wise and good , thus debased and dishonoured by such a senseless use of Scripture-phrases as this man makes of them , who writes himself D. D. For that which sets off all this wilde and confused talk of his , which is enough to puzzle any man at the first blush , is his perverting the true use of these Phrases , viz. the Natural man , and the state of Grace ; spiritual things , and discerning them spiritually ; with which he rings the changes so often in his Book , leaving a noise of the words in the fancies of his Readers , instead of the true , i. e. the Scriptural notion belonging to them , imprinted on their Mindes . That I may therefore reconcile the Reader to an opinion that I may possibly write of the operation of the Holy Spirit with more truth than this man hath done ; I shall prepare my way by enquiring into the sense of this Text of St. Paul , The natural man receiveth not the things of the spirit of God ; for they are foolishness unto him ; neither can he know them , because they are spiritually discerned . For it is chiefly upon this place ( as far as I can understand ) that the Doctor builds his confidence that we cannot spiritually discern Spiritual things ; and as by expounding thereof , the use of those Phrases , and such as are equivalent to them , will be understood : so the understanding of them will be conducible also to the main designe of this Book . I shall first examine the Doctor 's interpretation of this place of Scripture , and then offer that sense of it , which I take to be truer than his . Before I attempt either of which things , I must beg his pardon , if I do not think it fit to follow him , as oft as he is pleased to leave the Argument , and fall a railing against those that have other thoughts of the Text than he has , especially where he spends almost two whole Pages upon nothing else , charging his Adversaries with the want of those Vertues particularly enumerated by him , which they greatly praise and extol , and accusing them of Pride , Ambition , Covetousness , Vanity , and Profaneness , and I know not how many Vices more . Now what is all this , and a great deal more of the like stuff , which he hath swelled his Discourse withal , to the explanation of St. Paul's Text , which he was endeavouring ? Suppose I had a minde to retaliate , having so large a Subject as Dr. Owen's Pranks , from the year 1648 , to this present time , to expatiate upon ; what goodly work were here for the Reader ? Therefore all I shall say to this matter is , that whereas his lewd and notorious practices against the Church and State have been exposed in Print , and these charged upon him , not from Tales pickt up in the Streets , and at Gossiping-meetings ; but from his own publick Actions and Writings : He hath no way to be revenged upon the Gentleman that hath done him this kindeness , but by letting fly upon his whole Order , with all sorts of Calumnies and Reproaches ; though 't is very likely he is not able to fasten his Accusations upon any one of those whom he thus bespatters , since his plentiful Rage against them might satisfie any man that his Will was not wanting . Wherefore , it being to as little purpose to attempt the confutation of such loose and general Calumnies , as it had been to have answered the Doctor , if he could have satisfied his implacable malice with being at a word , and calling us once for all Rogues and Villains ; I shall leave him in the quiet possession of his Talent at Lying and Defamation , and shall now onely try whether his Reasonings be as unanswerable as his Railings . SECT . III. I Often finde it very difficult to fasten any meaning upon so slippery a Writer as this ; but to my best understanding he thus explains the phrases of the Text. 1. By the Natural man , he means one that hath the use of all his rational faculties , or every one that is so , and that is no more than so ; that is , every one who is not a spiritual man , is not one who hath received the spirit of Christ , one that hath the spirit of a man enabling him to know things Natural , Civil , or Political ; but not the Spirit of Christ to know things Spiritual : So that the Natural man is one who is not a Spiritual man , but a Natural man onely , as the Spiritual man is one who is not onely a Natural man ; or thus : the Natural man , concerning whom the Apostle saith , that he cannot know the things of the Spirit of God , is one who hath not the Spirit , and cannot know the things of the Spirit of God. And if the Doctor had rested in this Explication , I think he had been safe enough for ever being confuted . But he hath a further meaning , which discovers not it self till we come towards the end of his Comment : For he tells us , the reason why the Natural man hath no ability to discern spiritual things is , because the Light it self , whereby alone spiritual things can be spiritually discerned , is created in us by an Almighty Act of the Power of God ; so that at last this is his notion of a Natural man , ( which agrees with the rest of his Book ) that he is one in whose minde spiritual Light is not created by the Almighty Power of God. 2. By the things of the Spirit of God , he understands the mysteries of the Gospel , which depend wholly on supernatural Revelation ; and I think this is the onely Phrase he understands right : If he means honestly by supernatural Revelation , viz. that Revelation which was communicated to the World by Christ and his Apostles ; and not any particular Revelation made to himself and his Party , by an irresistible work of the Spirit upon their mindes . But such a custom he has gotten to confound every thing , that within two Pages he understands by it all the Commands of God whatsoever : for through two whole Sections he discourses concerning the impotency of Man to perform the Commands of God , and makes it equivalent to an inability of receiving Spiritual things , and quotes Rom. 7.8 . The carnal minde is not subject to the Law of God ; as if it were a parallel place to the Text in hand . For my part I cannot tye these incoherent things together ; if the Doctor can , let him : He had told us in plain terms , that moral Duties to be observed towards God , our selves , and other men , were not the things here peculiarly intended ; and that is right ; but the Mysteries depending on more Soveraign Supernatural Revelation , and that wholly . And in this notion I shall understand him ; for I cannot understand him in both together . 3. He explains receiving of these things , by receiving them spiritually ; and sometimes by receiving them as they are in themselves ; and by other Phrases that are equivalent according to him . But what means he by Spiritually ? he tells you the Natural man may so receive them as to assent to their truth ; but that which he cannot do , is to assent to them under an apprehension of their conformity to the Wisdom and Holiness of God ; nor can he discern their suitableness unto the great ends , for which they are proposed as the means of accomplishing . So that this it is to discern them spiritually , and as they are in themselves . He likewise tells us , the proper meaning of receiveth not , is , he cannot know them ; and that impotency is double . 1. A Natural impotency , that of the Vnderstanding , in respect whereof , he is absolutely unable so to do , without an especial renovation by [ an irresistible work of ] the Holy Ghost ; and this impotency , he says , is absolutely and naturally insuperable . And 2. A moral Impotency , that of the Will and Affections . The short of it is , he neither will , nor can if he would know them spiritually ; so that his meaning of these words , The natural man receiveth not the things of the Spirit of God , is this ; That a man in whose minde an Eternal Light is not created by the Almighty Power of God , although the Doctrines of the Gospel be proposed to him with that evidence , that he assents to the truth of them ; yet he neither can nor will understand them to be agreeable to the Wisdom and Holiness of God , and suitable to the ends of the Gospel , the Glory of God , and the Salvation of Man. 4. This clause , they are foolishness unto him , he hath perplexed with various interpretations . After giving several accounts on which a thing may be esteemed foolishness , he tells us , for one or other , or all of these reasons , are spiritual things foolishness to the natural man ; which is as much as to say , there is some reason why they are so , though he cannot directly tell us what it is . If any of his Reasons will serve , let us take one for instance : That is looked on as foolish which contains means and ends disproportionate : Now he had told us , spiritual things are foolishness in the nature of the things themselves with respect unto the minde . I think he means thus , that such is the nature of them , that a natural man must needs look upon them to be a means unsuitable and disproportionate to the ends of God's Glory , and Man's good ; and then his interpretation runs thus : The Natural man is one who , for want of the irresistible Light , cannot discern the suitableness of the Gospel to those ends , because he cannot discern it is suitable to them . But it may be his Instances will make his minde more plain : One is that of the Philosophers of old , to whom the Gospel was foolishness : now says he , if spiritual things had been suited to the reasons of natural men , then those who had most improved their mindes would more readily have received them than others : By which I perceive he understands , by these things being foolishness to the natural man , their unsuitableness to their mindes , who had most improved them , or were wisest and knew most . But that which is somewhat stranger , is his telling of us that things of any worth in nature and morality are soonest embraced by such persons . But here things fell out quite otherwise ; they were the Wise , the Rational , that made the longest opposition to spiritual things , i. e. ( if the Doctor 's instance be pertinent ) that such is the nature of those things , that it could not be otherwise : so that the unsuitableness of spiritual things to our mindes doth at last consist in this ; that the more wise and knowing a man is , the more unapt he is to receive them . But then his other instance of those to whom the Gospel is ( as he says ) foolishness , viz. That of his present Adversaries , is to a quite contrary purpose ; for he chargeth them with profound Ignorance and Confidence , which cannot be sufficiently admired or despised , and certainly then their mindes are not very much improved : Now I think he says concerning these , that they look upon the spiritual things of the Gospel as foolish and unsuited to the rational principles of their mindes . So that all the light we have gained by the Doctor 's instances to discern his meaning of this clause is , that the spiritual things of the Gospel are in themselves unsuitable to the mindes of those who have the best improved reasons , and they are look'd upon to be unsuitable to the rational principles of their mindes , whose Ignorance and Confidence can never be sufficiently despised . And here I desire the Doctor to make my peace with the Reader for carrying him along with me to grope after his meaning in such a tedious Labyrinth as he hath contrived to lose us in . But I do not ask the Doctor 's pardon , if I have miss'd of his meaning at last , since if he please , he may write more perspicuously ; if he cannot , his Friends would do well to finde out a more natural employment for him . 5. Because they are spiritually discerned , he explains thus ; because they are discerned by a spiritual light . What light is that ? he tells you , the light it self , whereby alone spiritual things can be spiritually discerned , is created in us by an Almighty act of the Power of God. Now from the examination of his Notions concerning the several Phrases , his sense of the whole seems to be this : That a man in whose minde a spiritual Light is not created by the Almighty act of the power of God , neither can , nor will understand the revealed Doctrines of the Gospel to be agreeable to the attributes of God , and fit to procure man's Salvation ; because such is the nature of those Doctrines , that he cannot but look upon them to be disagreeable to the one , and unfit for the other : or , because they are unsuitable , or are looked upon as unsuitable to the rational Principles of the Minde ; and 't is utterly impossible he should discern that agreeableness and fitness without that new light created in his minde , because such is the manner whereby they must be discerned , that 't is impossible to discern them , without that new light . And now that I have taken this pains to bring the Doctor out of the clouds , I challenge him to show that this Paraphrase is not the just sum of his talk concerning the Text before us : now although the naked representation of this Paraphrase were enough to expose it ; yet because this is the Text , which these men perpetually rely upon , when they set themselves to cant down the use of reason in Religion , I shall briefly let the Doctor see , that his notions of it are either groundless , or absurd and inconsistent with themselves , and incoherent with the Context . SECT . IV. 1. WHereas he makes the natural man to be one in whom spiritual Light is not created by the Almightiness of God , 't is altogether groundless ; for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not of it self signifie one who wants that light : nor doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote any Almighty Act , whereby a man comes to be spiritually enlightned : Nor can the Doctor shew from the circumstances of the place , any reason for this his notion ; for those words neither can he know them , do not infer , that a man cannot know them without such an irresistible light , as he supposes , nor is there the least mention of any such thing in the whole Context . He tells us indeed that St. Paul plentifully shews elsewhere , that this Light must be created in us by Almightiness ; and he instanceth in 2 Cor. 4.6 . I shall in due place prove that St. Paul shews no such thing in that Text : But admit he did , yet it does not presently follow that St. Paul does in this place mean by the Natural man , one in whom this Light is not created ; for 't is certain he does not speak one word of it throughout the whole Chapter . Wherefore the Doctor ought at least to have proved , by comparing both these Texts , that he designed the same thing in them , which he has not once attempted ; and yet this arbitrary supposal , is the foundation of his whole Comment upon this place . 2. His granting that the Natural man may assent to the truths of the Gospel , and his denying that he can discern their agreeableness to the Divine Perfections , and their fitness to promote the ends of the Gospel , is palpably absurd : For how is it possible that a man who exercises his rational faculties about divine things ( which he grants the natural man may do ) should believe the Revelations of the Gospel to be divine , and yet see no consistency in them with the Divine Attributes , and no suitableness in them to the ends of Gods Glory , and Mans Good ? The Doctor , whatever he says about those improvements of the natural mans minde , which he allows to him , seems rather to take him for a natural fool , than a rational man. A great part of that evidence upon which we believe the Doctrine of Christ , is , that it is a Doctrine worthy of God , and a means conducible to the recovery of man ; and if the literal sense of the Christian Doctrines themselves is not more evident to a man that can consider , than that they are so , why may not a considering man who believes the Doctrines , believe this of them ? Or how can he believe the former without believing the latter ? I know not which way the Doctor can hope to escape , but by pretending it is possible for a man to assent to a Doctrine or Proposition , the true reason whereof he doth not discern ; For example , that a man may assent to the Creed , upon the Authority of his Spiritual Guide , and not discern the true reasons of those Propositions which are contain'd in it . But this will not serve him ; For the natural man is by him granted to be one who may have an improved Reason , and may exercise it in the consideration of divine things ; and of such a man , viz. who is thus improved and considering , I say 't is absurd to affirm , that he may assent to the revelations of the Gospel , and cannot discern that they are agreeable to the Divine Attributes , &c. The reason is , because this is to suppose him as dull and ignorant , as he was allowed to be knowing and rational before : Since 't is plain that they are agreeable to the Divine Attributes , &c. As for those who believe the Christian Doctrine upon that meanest motive , of the Authority of their Teachers ; though for want of considering , they do not discern its agreeableness to the divine Perfections , yet they do believe it ; it being not only unreasonable , but impossible for a man to assent to any Proposition as a divine Revelation , which at the same time he believes to be inconsistent with the Perfections of God. But men that can tolerably well use their Understandings in Divine things , as the natural man may do ( to abate the Philosophical Improvements which the Doctor is willing to cast into the bargain ) may not only believe , but discern this Agreeableness ; and it is nonsence to suppose they have exercised their Rational Faculties as they might have done in this matter ; and withal to affirm that they assent to the truths of the Gospel , but cannot discern that they are consistent with the Divine Perfections . To put this out of question , I will instance in these Propositions of the Gospel , That God so loved the world , that he gave his only begotten Son , that whosoever believed in him should not perish , but have everlasting life . This a natural man , according to the Doctor , may assent unto : But I demand ; This Proposition being revealed , is it not very discernible , that God's giving his Son for Mankinde is very agreeable with his Goodness ? And that his purpose of saving Mankinde by the Sacrifice of his Sons death , is agreeable with his hatred of Sin and his Justice ? And that the demonstration of his Justice and Mercy this way is agreeable to his Wisdom ? ( 2. ) That no unrighteous person shall enter into the Kingdom of God : This also the Natural Man may assent to ; But I demand , Is it not very discernible that this Doctrine is agreeable with the Holiness and Righteousness of God ? Is it not discernably agreeable with his Wisdome and Soveraignty ? And then why may not the wise and knowing man , that believes these Doctrines to be divine Revelations , discern them to be agreeable with the divine Perfections ? Take the same Doctrines again , and I demand concerning them , Are they not manifestly suitable to promote the ends of the Gospel ? These ends the Doctor saies are the Glory of God , and our deliverance from a state of Sin and Misery . As for the Glory of God , they plainly tend to the promoting thereof , because they manifest the Divine Wisdom , Goodness , and Holiness , and the Perfections of God , which was observed before : As for our deliverance from Sin ; Is not that Doctrine plainly suited to that end , which assureth us there is room for Repentance , since God hath given his only Son , &c. and which acquainteth us , there is no possibility of our entering into the , &c. if we are unrighteous ? As for the deliverance from misery ; Are not those Doctrines discernibly suited to that end , that are suited to deliver us from sin ? And are not all these things so plain , that 't is impossible for a man who hath an improved minde , and considers them as an understanding man may , not to discern them ; much more , if he hath considered the Propositions themselves , so as to assent to the truth of them ? What Agreeableness and Suitableness is it which this Doctor means ? Is he able to explain it by such like instances as I have used ? If he be , he shall see that we are able to discern it ; if he be not , he cants like a Quaker , and pretends to know things , which he is not able to make sense of , when he comes to speak them . But may a Natural man understand and assent to the truth of the propositions of the Gospel ? Yes , saith the Doctor , he may : For instance , he may assent unto this , That Jesus Christ was crucified : But now it is another Proposition of the Gospel , that to preach Christ crucified is to Speak the Wisdom of God , vers . 7. It is also another , that The preaching of the cross , to them that are saved , is the power of God , Chap. 1. vers . 18. Now if he may understand and assent to these Propositions , he may believe the conformity of the Doctrine concerning Christ crucified to the Divine Attributes , and its efficacy to bring men to Repentance and Salvation ; which the Doctor saies he cannot , and thereby revokes his concession , That the Doctrines of the Gospel are Propositions whose sense and importance any rational man may understand , and assent to their truth , and so be said to receive them . Again , if the Doctor will take my word for it , I assure him that I do assent unto the Doctrines of the Gospel , Vnder an apprehension of their conformity to the Wisdom and Holiness of God , and of their suitableness to the great ends , for which they are proposed as the means of accomplishing . If a natural man can do this , then the Doctor is something mistaken to say , that he cannot ; if he cannot , then I am no natural man according to his own Principles , and may I hope pretend to argue with him about Spiritual things . 3. He saith , That Spiritual things being foolishness unto the natural man , is a reason why he cannot receive them , taken from the nature of the things themselves with respect unto the minde . Now the nature of the things themselves is perpetually the same , but the Mindes of men may apprehend them otherwise than they are , in their own nature ; as when they apprehend them to be foolishness , which is the reason why they do not receive them ; and this reason is not at all taken from the nature of the things themselves , but from the Mindes mistaking the nature of these things , as he in effect confesseth , when he saith , that in themselves they are the Wisdom of God. But that which he means , as we may see by his instance of the Philosophers of old , is this , That the more wise and knowing any man is , the more unready he is to embrace the Mysteries of the Gospel . He saith expresly ; Any thing in Nature and Morality of any worth is embraced soonest by them that are wisest and know most ; but here things fell out quite otherwise . Well , suppose they did ; yet the reason why the Philosophers rejected the Gospel , was not because they were wise and knowing men , but because they would not admit of Revelation , as such , nor yield that to be divinely revealed which was above the reach of mere natural reason ; and this was their great Pride and Folly. So the Pharisees rejected our Saviour , not because they were Learned and Knowing men ; but because their Lusts and Interests prejudiced them against his Doctrine , as he frequently told them : So that neither those nor these , opposed the Gospel , because it was unsuitable to the rational principles of their mindes , as the Doctor would have us believe , but because it was unsuitable to their unreasonable prejudices and interests , which sure were none of those Principles . The Writings of Justin Martyr , Clemens Alexandrinus , and divers others , may satisfie us , that the Gospel was early received by Learned Men and Philosophers ; what wise men they are that reject it , we may learn from the Doctor . The principal Mysteries of the Gospel , saith he , are by many looked upon and rejected as foolish , because false and untrue , though indeed they have no reason to think them false , but because they suppose them foolish . Now are not these excellent Philosophers , that reject a Doctrine as foolish , because 't is false , and then have no other reason to think it false , but because they suppose it foolish ? Is not their rejecting the Gospel , an admirable instance whereby to demonstrate that the Doctrines thereof are foolishness in the nature of the things themselves with respect unto the minds of them that are wisest and know most ? If that which the Doctor here saies be true , then if it be necessary for a man to be a Christian , 't is a very dangerous thing for him , to improve his minde by the exercise of his reason , since foolish and credulous persons are the most likely to give any entertainment to it ; which was the very charge of Celsus and Julian against Christianity ; and if they could have made good this charge , they and the Doctor here had done very well to expose it to scorn and contempt , as they and he have done , by representing it to be such a Religion , as the more a man exercises his reason about it , the further he is from believing it : For this is that which the Doctor means by saying , that the Mysteries of the Gospel are foolishness in the nature of the things themselves , with respect unto the minde : viz. that they are in their own nature such things , that the more wise and knowing a man is , the more likely he is to despise and scorn them ; which whether it be not Blasphemy , I now leave the Reader to judge . Here I cannot but remember what the Doctor premised in his Preface to the Readers , concerning the reasonableness of Christian Religion . It is not , saith he , that I know of , denied by any , that Christian Religion is highly reasonable . I suppose , he means by any Christian. But now , as he addes presently , the Question is not what it is in it self , but what it is with relation to our Reason ; and then he tells us largely , 't is reasonable to Reason enlightned , but foolishness , i. e. unreasonable to the natural man , whose Reason is unenlightned by the irresistible work : Say you so , Doctor ? How comes it then about , That it is not denied by any , that Christian Religion is highly reasonable ? Can they not deny it to be highly reasonable , and yet must they necessarily esteem it foolish and unreasonable ? He saith also , 'T is in vain to dispute with any about the reasonableness of Evangelical Faith and Obedience , until the state and condition of our Reason be agreed . Wherefore to speak plainly in the case , as we do acknowledge that Reason in its corrupted state is all that any man hath in that state , whereby to understand and judge of the sense and truth of revealed Doctrines , &c. so as to the Spiritual things themselves of the Gospel , in their own nature they are foolishness unto it . If the Doctor speaks plainly here , then ( 1. ) according to him , it is in vain to dispute with any whose reason is corrupted , about the reasonableness of Evangelical Faith and Obedience . According to him also , every mans Reason is corrupted whose Minde is not renewed by the Holy Ghost , i. e. enlightned by an Almighty act of the Power of God ; So that 't is in vain to dispute with any such person about the Reasonableness of the Gospel , for the Spiritual things thereof will seem foolishness to him , do what he can , till the Holy Ghost renews him by his Almightiness . And thus the Doctor hath proved , that 't is in vain for him or any man to go about to convince an Infidel of the reasonableness of the Gospel , for 't is in vain to dispute it with him , till the state and condition of their reason be agreeed on , i. e. till it be agreed to make renewed Reason the judge of the matter in question ; but the Infidel hath none of that Reason , for all the reason he hath to judge of these matters by , is corrupted reason , as the Doctor himself contends , wherefore 't is impossible for him to agree that their renewed Reason shall be the judge in this case ; Wherefore 't is in vain ( one would think ) to dispute with him at all . The only remedy in this case , is for the Infidel to make the Doctor 's renewed Reason the judge between them ; and when they are agreed upon that , they may fall to dispute , i. e. when the dispute is at an end ; for if the Doctor 's reason is to judge of the Reasonableness of the Gospel , the Infidel hath yielded the cause without any more ado . Thus the Doctor hath left no other way for a Christian to convince an Infidel , but this ridiculous one , of perswading the Infidel to let him be judge of the controversie between them ; as if he should say , Here is like to be a dispute between you and me , whether the Gospel be the true Religion ; now the Gospel is indeed the true and reasonable Religion , but this is only discernible by renewed Reason , such as mine is , and yours is not : Wherefore before we dispute , you must agree that my renewed Reason , that is , that I should be the judge of the Reasonableness of the Gospel ; for till we are thus agreed 't is in vain to dispute about the reasonableness of Evangelical Faith and Obedience . I do not wonder that the Doctor falls foul upon the Quakers in his Book ; for they and such sottish Enthusiasts as they are , seem to be the only men besides himself that claim the priviledge of this way of arguing : if the Doctor had it by himself without any Competitors ( and his Fanatic cause needs it as much as theirs , though , thanks be to God , the Gospel needs it not ) he would in a short time carry the world before him . ( 2. ) 'T is also , according to the Doctor , in vain to dispute with a man about the reasonableness of the Gospel , till he be convinced of it already : For , to say the truth , though the Infidel should make the Doctor judge in his own cause , he is yet never the nearer ; for the Gospel will be foolishness to him , till he is himself enlightned by the irresistible work : Now when he is illuminated as the Doctor is , he shall believe and understand the Gospel to be a wise and reasonable dispensation , as the Doctor doth ▪ but before he is so , 't is in vain to dispute with him . So that , for ought I can see , the regenerate men are e'en left to dispute it amongst themselves , that is , who need not dispute it at all , because they are already of one minde about it : And thus the Doctor hath proved all disputing whatsoever upon this matter to be vain and useless ; which makes me wonder why he hath troubled the world with his great railing Book , wherein he hath pretended to prove the wilde Opinions of his Party , to be Gospel-Mysteries : For if his Reader be enlightened , he is convinced of them already ; if he be not , his Arguments cannot enlighten him ; And therefore though the Doctor might pity him , yet methinks there is no reason why he should rail at him , because his Doctrines are foolishness unto him , since such is the nature of them with respect unto our minds , that 't is impossible it should be otherwise . 4. Whereas he interprets those words , He receiveth them not and he cannot know them , by adding spiritually thereunto , he makes the Apostle to speak downright nonsense ; For he makes him to say , that the natural man cannot know the Mysteries of the Gospel spiritually , because they are spiritually discerned or known : for this is as much as to say , that he cannot know them spiritually , because he cannot know them spiritually , which I hope the Doctor will grant to be nonsense ; and this is a defect which runs through this whole Paraphrase which I have charged him withal ; the short of it being no more than this , The Natural man cannot understand the things of the Spirit of God , no , he cannot . 5. He doth in effect clear the natural man from all blame , for his not receiving the Doctrines of the Gospel : For he roundly tells us , that his impotency to discern them is absolutely and naturally insuperable . What can be said more fully to prove that a beast is not to be blamed for not discerning these things , than that it is absolutely and naturally impossible that he should ? But that which is still more absurd , is , that he doth not only ascribe his ignorance of these Spiritual matters to a moral impotency likewise , but he makes the moral impotency to be greater than the natural : for though he had concluded this impotency of the Understanding to be absolutely insuperable , yet he saies , the Will and Affections are more corrupted than the Understanding , that is , more than most of all : For what greater corruption of the Understanding as to these things can be imagined , than that it is naturally impossible for it to understand and discern them ? that is , unless I am turned into such a block as he speaks of , by reading his unintelligible Notions , that as to these things it quite ceaseth to be an understanding ; and a beast may be assoon made to discern them as a man. Now I freely grant , that there are some Opinions which the Doctor would perswade us are Gospel-Mysteries , to which this his Interpretation very well agrees ; and if he had meant them only , I had not gone about to confute him here ; for indeed I look upon them to be as he saith , Vnsuitable to the rational principles of the Minde , unprofitable to man , and dishonourable to God ; but then withal I cannot finde them any where in the Scripture , and therefore ( whatever he fancies of a possibility to believe that to be divinely revealed , which is not believed to be consistent with the divine Attributes , &c. ) I do not so much as believe them , nor do I see any likelihood that I ever shall , unless some irresistible Power makes another thing of me , than I finde my self to be at present . And if this will content the Doctor , I have no quarrel with him : But then if he pretends , that the real Doctrines of our Saviour's Gospel , viz. That the Son of God was crucified for us , and that we must be saved by Faith in him , and that God will give his Holy Spirit to them that ask him , &c. are as unintelligible , and the usefulness of them as indiscernible , as that of his new-fashion'd Principles ; I must beg his pardon , if I cannot believe that neither , but reckon on the contrary , that the Doctor hath cast an horrible reproach upon the Christian Religion , while he makes it impossible for a man that bends his Minde to consider the Doctrines thereof never so attentively , and useth his reason never so modestly in the examination of them , to assent to them as Doctrines worthy of God and profitable to man. If that be true , then this pernicious Consequence is unavoidable , That it is to no purpose for a man to use any means to satisfie himself concerning the Truth of the Gospel ; and if it be yet pretended to him , that he ought to be a right Believer , he hath no way but to sit down in a lazy expectation of that Light which the Doctor saies must be created in his Minde by an Almighty Act of God , before he can know and believe the Mysteries of the Gospel , as they are , and as they ought to be known . This is the consequence of the Doctor 's interpretation of St. Paul's Text ; and let any man but himself judge , whether it doth not infinitely disparage the whole Gospel of our Saviour , and whether it do's not offer great wrong to the Souls of men , by betraying them either into a contempt of Christianity , or at least into a sluggish neglect of all that Consideration whereby they come to understand and believe it upon its proper grounds . And this is the reason , why I have been so punctual in finding out , and so long in confuting his Notions of this Text , which if they had not been altogether as pernicious as they are false , I should have left them to perish in their own Nonsense . SECT . V. THe incoherence of his Interpretation with the scope of St. Paul in that and the former Chapter , must be judged of by observing what St. Paul's design is in them ; which I now come to enquire into , and thereby to lay a foundation for the true Interpretation of the Text. To allay those Contentions that were amongst the Corinthians about their Teachers whom they should follow , Chap. 1. vers . 11. St. Paul reminds them , how he had preached the Gospel among them , and by what arguments they had been won to receive it , not with wisdom of words , vers . 17. and again , not with enticing words of mans wisdom , Chap. 2. vers . 4. but in demonstration of the Spirit and of power * ; i. e. not with Rhetorical Orations , or Philosophical Discourses , such as the wise men among the Gentiles made use of , to put off their Opinions to the people withal , he did not go about to perswade them in this manner ; but as it was fit to prove the truth of a divine Revelation , which the Gospel was pretended to be , he proved it to them by a divine Demonstration of the truth thereof , viz. that of Supernatural Gifts bestowed now upon Believers ; of antient Prophesies ; of apparent Miracles wrought by Christ and his Apostles ; and such Testimonies of Gods owning the Gospel to be a Revelation from him , as these are . The consequence whereof was , that their Faith did not stand in the wisdom of men , but in the power of God ; i. e. that their Faith was not grounded upon the Eloquence , or the subtle reasonings of men ; but upon the plain Testimony of God , declared by Miracles , &c. And this was clearly a good consideration to take them off from contending about the persons of their Teachers , who never went about to make Proselytes to themselves , as vers . 13. by the oftentation of Learning and Eloquence ; but to win them to the Christian Faith , by the demonstration of the Spirit , and of Power . But hereupon the Apostle takes occasion to shew , ( 1. ) The offence , which they who were most in vogue for wisdom , took at the Gospel , and the way of preaching it ; and the prevalency of that way notwithstanding , above all other methods to make men wise and good ; and this is the scope of chap. 1. from vers . 18. to the end . ( 2. ) To vindicate this way of preaching the Gospel , against their pretences who rejected the Revelations of the Gospel , which is the designe of chap. 2. That the former is the designe of the Apostles discourse in the first Chapter , is plain from what he saith vers . 18. and so forward . For the preaching of the Cross is to them that perish foolishness ; And who these were , we learn from vers . 20. Where is the Wise ? Where is the Scribe ? &c. i. e. Let those men who are offended at the Preaching of Christ crucified , come and compare the Religion they teach , and the Reasons they bring for it , and the Good they do by it , with our Doctrine , and the Testimonies we confirm it withal , and the Advantages which it brings to them that believe it : For it pleased God by the foolishness ( as they are pleased to call it ) of preaching to save them that believe , vers . 21. And the foolishness of God is wiser than men , and the weakness , &c. vers . 25. i. e. Let it be consider'd , and you will see a clear manifestation of Divine Wisdom and Power in the Death and Resurrection of Christ , to the convincing of men that his Doctrine is true , and the bringing of them to Salvation by it , vers . 24. You will see also what an infinite disparegement this wise contrivance of God will do to all the methods of human wisdom , when they are compared with it . For God hath chosen the foolish things of this world , those waies of instructing and saving Mankinde , which are so far above all the inventions , and above the expectations of the wisest men , that they now generally reckon them to be foolish ; to confound the wise , to put down all that wisdom of theirs which they so much glory in , and thereby to shew that God is infinitely wiser than men , v. 27. That no flesh should glory in his presence ; vers . 29. But the particular reasons , why so few of those persons whose wisdome was in this manner baffled , did embrace the Gospel of Christ ( for not many wise men after the flesh are called , vers . 26. ) we finde in vers . 22 , 23. For the Jews require a signe , and the Greeks seek after wisdom ; But we preach Christ crucified , to the Jews a stumbling block , and unto the Greeks foolishness . Here are two sorts of men , concerning whom the Apostle speaks , and he shews concerning each of them , why they rejected the Gospel . 1. The Jews were offended at it , because it required the belief of a crucified Messias ; but their pretence was that they wanted a Sign , i. e. some Prodigy from Heaven , or some such amazing appearances as accompanied the delivery of the Law to Moses upon mount Sinai . 2. The Greek Philosophers of those days were offended at the simplicity of the Apostles preaching , who nakedly represented their Doctrines , without any such Philosophical Subtleties and Reasonings , as they used themselves : For that which they sought after , which they pretended to want in the preaching of the Gospel , was wisdom , or demonstration from natural Principles ; and therefore 't is of these peculiarly said , that the Gospel was foolishness unto them ; viz. because they looked for Wisdom or Discourses merely Philosophical . Now it is plain that the Apostles chief designe in the second Chapter , is to vindicate his way of Preaching the Gospel , against the fault which the Greeks found with it . For to this purpose he begins directly thus . And I Brethren , when I came to you , came not with excellency of speech or wisdom , declaring unto you the testimony of God ; i , e. I answered not their expectation , who looked for Eloquence or Philosophy ; For I determined not to know any thing among you save Jesus Christ and him crucified . v. 2. not to make known unto you any other Doctrines , but those which God had revealed , and particularly that the crucified Jesus was the Son of God. And my Speech and my Preaching was not with enticing words — but in demonstration of the Spirit , &c. i. e. and these Doctrines I proved by Miracles and other Divine Testimonies . Now this way of proving them the Apostle justifies , from the nature of those things which he had preached unto them , shewing that they had depended altogether upon the free and Sovereign Will of God , and therefore could not be known but by Revelation , and therefore could not be proved to those unto whom they were not immediately revealed , otherwise than by sufficient testimony , that God had revealed them to others ; such as Miracles ; and this was enough to shew why he rejected excellency of speech and wisdom , viz. because it was an improper way of proving things of that nature which he had delivered to them . Thus saith the Apostle , We speak the wisdom of God in a mystery , even the hidden wisdom which God ordain'd before the world unto our glory , v. 7. i. e. we declare those counsels of God concerning the Salvation of Mankinde , which were concealed from former ages , and which God hath now honoured us with the clear revelation of ; Which none of the Princes of the world knew ; for had they — But as it is written , Eye hath not seen , nor ear heard , neither have entered into the heart of man , what things , &c. vers . 8 , 9. i. e. if it could have been found out by natural Sense or natural Reason that God would send his Son into the world , &c. the chief men among the Jews could not have been ignorant of it , and instead of crucifying him , they would have become his Disciples themselves . But God hath revealed them to us by his Spirit , vers . 10. But these things , to the knowledge whereof no man by meer natural reason could attain , God hath made known to us by revelation of his Spirit ; so that this contrivance of Divine Wisdom is no longer hidden now , being revealed to us by the Spirit : For the Spirit searcheth all things , yea the deep things of God ; for the Spirit of God is acquainted with all the secret Counsels of God ; and we may therefore be sure , that we are acquainted with as many of them , as the Spirit reveals unto us : For what man knoweth the things of a man , save the spirit of man which is in him ? even so the things of God knoweth no man , but the Spirit of God , vers . 11. i. e. what man knows the secret purposes of another man , till he thinks fit to discover them himself ? So the things of God , i. e. his Counsels concerning the Salvation of man , which depend meerly upon his own Will and Choice , none can know but the Spirit of God. And that these are the things which the Apostle means , is plain from the Argument which he useth here ; for those things of a man which are common to humane nature , one man may know concerning another , without being acquainted by him what they are : In like manner , without particular Revelation , a man may understand the Natural Perfections of God , and those Divine Truths which by the meer use of Reason may be thence inferred ; wherefore the things of God here meant , are those intentions and designes of God , which by natural reason cannot be inferred , from the consideration of the divine Perfections ; because they depend only upon the Will and Pleasure of God , and are therefore only to be known by Revelation : And this is further expressed by the Apostle in the 12 vers . We have received the Spirit which is of God , that we may know the things which are freely given to us of God ; to instruct men in the knowledge of those things , that could not otherwise be known . Which things also we speak , not in the words which mans wisdom teacheth , but which the Holy Ghost teacheth , comparing spiritual things with spiritual ; i. e. there is then no reason why they should be offended , that we pretend not to prove these divine matters by Philosophical Arguments , but by such Arguments only as are proper to prove them by : The truth of our Revelation we prove by the demonstration of the Spirit and of Power , vers . 4. The sense of Revelation we prove by comparing Spiritual things with Spiritual ; i. e. one divine Revelation with another , the Revelations of the Old Testament , with the Revelations of the New. Then the Apostle addes , But the natural man receiveth not , &c. which is the Text to be explained . Now if we will allow the Apostle to speak consistently , we are [ 1. ] By the Natural man to understand one who rejects Revelation , not excluding him that never had it offered to him . But the former seems principally to be intended ( though upon the matter it comes all to one ) viz. he who rejects the testimonies whereby any thing is proved to be divinely revealed , which is above the reach of Philosophical wisdom . Thus did the Greek Philosophers , who counted the Doctrine of a crucified Saviour foolishness , as here the natural man doth the things of the Spirit of God ; and it is he to whom the Apostle offers the Demonstration of the Spirit and of Power , against the excellency of speech and wisdom ; wherefore the Natural man is he against whom St. Paul was proving the necessity of Revelation , and the truth of revealed Doctrines by testimonies of Revelation ; and consequently the Natural man is one who rejects revealed Doctrines . Though , as I intimated before , he may be so called that is fain to rely upon his meer natural Reason , for want of Revelation , because it was never proposed to him : For whether a man never had it , or rejects it being offered , he is equally forced to trust to natural Reason in his enquiry after divine Truths . And therefore if the Doctor by the state of Nature , which he makes such a clutter about all over his Book , means the state of the Natural man here spoken of ; the Scriptural notion thereof ( though we do not finde this very phrase , The state of Nature in the Scripture ) is this , viz. the state of an heathen man , who either wants or rejects divine Revelation . And thus it is fitly opposed to a state of Grace , as that signifies being a Believer , or a member of the Christian Church . And both are distinguish'd from the state of Judaism , or being under the Law. For the Jews did not reject all divine Revelation , believing that which came by Moses , and so were not in a meer state of Nature , as the Heathens were . But as many of the Jews as would not receive the Gospel were under the Law , but not under Grace , as the Apostle speaks , Rom. 3. i. e. they were not in a state of Grace ; not as the phrase is taken now adays ; but , as it signifies no other thing , than the receiving of the Christian Faith , which those Jews who received not , were under the Law ; those Heathens who received not , were in a state of nature , or the natural men which the Apostle here speaks of . 2. By the things of God which the natural man rejects , the Apostle means , those Doctrines of Christianity , the truth whereof is not discoverable by natural Reason , which neither eye hath seen , &c. vers . 9. the hidden wisdom of God , v. 7. but are knowable only by Revelation [ God hath revealed them to us by his Spirit , vers . 10. ] being they concern the purposes of God that depended upon his Soveraign Will and Pleasure [ even so the things of God , &c. vers . 11 , 12. ] and therefore are to be proved only by divine Testimonies and Arguments [ by the demonstration , &c. vers . 4. in words which the Holy Ghost teacheth , &c. vers . 13. ] ( 3. ) Because they are foolishness unto him , signifies because they are not proved by wisdom which the Greeks seek after , by Philosophical Demonstrations from Natural Principles , chap. 1. vers . 22. [ 4. ] By being spiritually discerned is meant , their being known , and understood , and judged of by the Revelation and Testimony of the Spirit , and that external to those who are not immediately inspir'd , as the Apostles were ; which is clear from St. Paul's former discourse , for he proposes this way whereby to judge of the truth of the Gospel , viz. the demonstration of the Spirit and of Power ; he also proposeth this way whereby to judge of the sense of the Doctrines thereof , viz. by comparing Spiritual things with Spiritual , that is , † one divine Revelation with another . Now this had been utterly vain , if those to whom that evidence and this help was proposed could not possibly know spiritual things , without such an internal and immediate Revelation of them as the Apostles had themselves . The Doctrines of the Gospel are revealed to the world , not immediately by the Spirit , but by the Apostles who had the Spirit of Christ , and have left us the Doctrines of Christ in their holy Writings . They proved that the Spirit of God had revealed those Doctrines , by the demonstration of the Spirit ; they proved the Sense of them , by comparing one divine Revelation with another . And this way of Conviction St. Paul clearly opposeth to Philosophical Demonstrations ; which it had been ridiculous to do , if he had not meant an external means of conviction by it , i. e. a means by which one man may convince another : which the Doctors irresistible Light cannot with any face be pretended to be ; wherefore to be spiritually discerned doth , according to the clear scope of the Apostle , signifie to be discerned and understood by the external revelations and testimonies of the Spirit . As things that are naturally discerned are things discernable by Sense , or meer natural Reason ; so things that are spiritually discerned are those which be discernible only by the revelation of the Spirit , i. e. by the testimony of the Spirit , in the Miracles of Christ & his Apostles , as to the truth of them , and by comparing one divine Revelation with another , as to the meaning of them . So that the Apostle's Argument is this : A Natural man cannot understand those things which are to be known by revelation from the Spirit ; because they are spiritually discerned , i. e. because there is no way of knowing these things , but by Revelation and Testimony of the Spirit , which he rejects . Now he whose Faith is grounded upon this Revelation , the Apostle calls a Spiritual man , v. 15. in opposition to the Natural man ; and he saith concerning him , that he judgeth all things , yet he himself is judged of no man , i. e. either , ( according to St. Chrysostome's excellent Note ) He judgeth both the Doctrines that may be known by meer natural Reason , and those which cannot be known but by Revelation : For he hath the Principles of Natural Reason , equally with the Natural Man , and moreover he hath further knowledge by Revelation , which the other hath not . Or , He judgeth all things of that nature , whereof the Apostle was speaking , viz. Gospel-Mysteries . He is able to prove the truth of these things , by proving that they are divinely revealed , and thereby to confute their pretences who reject them , because they cannot be known by meer natural Reason ; but no man can confute him whose knowledge of these things is grounded upon sufficient evidence that they are divinely revealed . For who hath known the minde of the Lord ? Who can pretend to know the minde of God better than God himself doth ? and yet those must do so , who contradict what is proved by the demonstration of the Spirit ; and therefore this is the certain foundation of our knowledge , which must stand when all the Wisdom of the wise men shall perish , that we have the minde of Christ ; that we are instructed by Christ himself , who came from God. Thus have I largely shewn the designe of the Apostle in these two Chapters , and that sense of the Text in hand which makes the Apostles Discourse clearly consistent . And now I leave it to the unprejudiced Reader to judge whether the Doctor 's interpretation of it , which I have already shewn to be absurd in it self , be not also utterly impertinent to the Apostles main designe : for supposing the natural man to be one in whom spiritual Light is not created by an almighty work of God upon his minde , how strangely must the Apostle have wandered from his purpose , which was to shew that revealed Truths could onely be known by God's revealing them to us , and the truth of such Revelation by Miracles , Prophecies , and such Arguments as he opposed to those natural Demonstrations , and ways of proving things which the Philosophers used ? And how justly might they have derided the Apostle for finding fault with them , because they rejected revealed Religion , for it s not being knowable by mere natural Reason ; if , after so long a flourish about an higher and better way of demonstrating those divine Truths he spake of , than from natural Principles , he had concluded that no man could understand their truth and sense , as they ought to be understood , till God made him to understand them by an irresistible work upon his minde , which is the Doctor 's sense of those words , that they are spiritually discerned ? I put it also to the Reader to judge whether this following Paraphrase upon these words , which the Doctor carps at , be as he calls it , a wresting of the Scripture at pleasure : But such things as these , ( matters of Divine Revelation ) they that are led onely by the Light of humane Reason , the learned Philosophers , &c. do absolutely despise , and so hearken not after the doctrine of the Gospel ; for it seems folly to them , Chap. 1. vers . 28. nor can they by any study of their own come to the knowledge of them ; for they are onely to be had by understanding the Prophecies of Scripture , and other such means which depend on divine Revelation , the Voice from Heaven , descent of the Holy Ghost , Miracles , &c. This is the Paraphrase of the Reverend Dr. Hammond , and it fully expresseth that sense , which by the Context I have proved to belong to the Text. Our Author brings it in at last to examine it by his own comment , which since I have disproved , I might spare my self any further trouble in defending the sense of that Paraphrase : But let us see what he hath to say against it . 1. He saies that the Apostle by the natural man intends not onely the learned Philosophers , but every one of what sort and condition soever , who hath not received the Spirit of Christ. To see what a man will say when he is set to wrangle ! Dr. Owen himself , more than once , gives his meaning of the natural man in such expressions as these ; One which hath the use and exercise of all his rational faculties ; the things of the Gospel were foolishness to the learned Philosophers of old , and the wise , knowing , and rational , made the longest opposition to them . And he says himself in the very next exception , The Apostle gives an account why so few wise and learned men receive the Gospel . But if Dr. Owen's offence be taken that they onely , are intended by Dr. Hammond , this offence is unreasonably taken ; for the Doctor intends , as his words are very plain , all those , of whatsoever sort they be , that are led onely by the light of humane Reason , i. e. who either want or reject Revelation . 2. He dislikes the paraphrasing of he receiveth not by he absolutely despiseth the things of the Spirit ; and yet this is sometimes his own Paraphrase , as where he gives the reason why the natural man doth not receive them , he says , the Apostle tells them the Gospel is the foolishness of God , and that to cast a contempt upon the wisdom of men by whom it is despised : And in divers other places he useth the same liberty . But his chief exception against this part of the Paraphrase is , because it doth not express the reason given by the Apostle , why the natural man doth not receive , &c. and that reason is his disability to receive them , i. e. because it doth not express that which the Apostle could not possibly intend ; for he that barely says , that any one believes or receives not such a Doctrine , will not ( unless he be a Fool ) pretend that by saying so he gives a reason why he doth not . But Dr. Hammond gives a reason why the natural man receiveth not the things of God , where St. Paul gives a reason , who saith , he doth not receive them because they are foolishness unto him , and he cannot , because they are spiritually discerned . His fifth Objection is to the same purpose with this ; for he saith , the proper meaning of receiveth not is given in the ensuing reason and explanation of it , he cannot know them ; which is nonsense : for not to know a Doctrine is one thing , and not to be able to know it is another ; and therefore the latter cannot be the proper meaning of the former ; nor do I understand how the meaning of a Proposition can be said to be given by the reason of it : for I always thought that the meaning of a Sentence must first be understood , before the reason or truth of that meaning can be known . It were much to be wished , that though Dr. Owen takes no care to speak truth , he would yet make some conscience of speaking sence . 3. He says , The Apostle treats not of what men could finde out by any study of their own ; but of what they could not do ; they could not receive the spiritual mysteries of the Gospel . Which exception I am amazed at ; because neither Dr. Hammond speaks of what they could finde out , but of what they could not finde out by any study of their own : but says J.O. they could not do it , when the Gospel was proposed , declared , and preached to them ; and so the Doctor supposes too ; and any man in his wits must suppose it likewise : for how else could they have called the Gospel foolishness , if it had never been known to them ? 4. The Gospel was preached to them by the testimonies of Prophecies , Miracles , and the like , in the same way and manner as it was to those that believed . What then ? why you may go look : for he has onely left us to guess at the designe of this exception : But at the end of his fifth exception , he says concerning the things of the Gospel being spiritually discerned ; To wrest this unto the outward means of revelation , which is directly designed to express the internal manner of the mindes reception of things revealed , is to wrest the Scripture at pleasure . I answer , 1. If the word spiritually is designed to express not the means , but the manner of receiving Gospel-mysteries , then Dr. H. does wrest the Scripture by making it to signifie the outward means of discerning them , viz. Miracles , Prophecies , &c. But then withal , Dr. Owen wrests the Scripture too , by making it to signifie the inward means of discerning them , viz. the irresistible Light , by which he discerns them : for inward means of doing a thing , are opposed to the manner of doing it equally with outward means : And if Dr. Owen saith , that the internal manner of the mindes reception is expressed by his saying , that they are discerned by irresistible Light ; I ask him why I may not say too , that the internal manner of the mindes reception of them is expressed by Dr. Hammond's affirming , that they are discerned by Miracles , Prophecies , &c. The true difference between Dr. H. and Dr. O. in this matter , is not whether the manner or the means of receiving spiritual things be signified by the word spiritually : but whether it is designed to express those means which Dr. H. affirms , viz. external Testimonies of divine Revelation , or those which Dr. O. contends for , viz. the internal and irresistible operations of the Spirit upon a mans minde . But 2. I have shewn by the clear scope of the Apostle , that the outward means are here to be understood . This I see is our Author 's great trouble , that Dr. H. supposes the true cause why the Natural man cannot know the things of the Spirit , is because he will onely be led by his natural Reason , and will not attend to Revelation , and the outward means whereby revealed Doctrines may be proved : whereas J. Owen's meaning is , that he cannot receive them ; because the New Light is not yet created in his minde by an almighty act of the Spirit . The truth of Dr. Hammond's sence , and the absurdity of Dr. Owen's , I have already shewn ; and shall onely adde this to help our Authors understanding , viz. That the proposal of the external evidences of a divine Revelation made equally to those who rejected the Gospel , with them who received it , is no argument that they who rejected it could not receive it , because their mindes were not enlightned by an omnipotent act of the Spirit : For another reason may be given why they could not , viz. the Apostles reason ; because they sought after mans Wisdom , and would not admit of that for truth which was not proved by Philosophical discourse . By the Authorities he brings to confirm his own exposition , and to confront Dr. Hammond's , we may guess how pertinent the rest are , that his Book is stuffed withal . He produceth that saying of St. Chrysostome ; A natural man is he who lives by the flesh , and hath not his minde yet enlightned by the Spirit , but only hath that connatural humane understanding , which the Creator of all things hath endued the mindes of men withal . This Exposition which he calls better than Dr. Hammond's is clearly to the same purpose with it : for here is not a word about that irresistible Light which J. O. contends for ; and to be led only by the Light of humane Reason , which are Dr. Hammond's words , is perfectly the same with having only the connatural humane understanding , &c. The following passage of Chrysostome , which he quotes , is to the same effect . I shall only adde that citation out of the same Writer , which he brings in at the beginning of his Exposition : The natural man is one that ascribes all to the reasonings of his own minde , and doth not think that he stands in need of aid from above ; which is madness ; for God hath given the Soul , that it should learn and receive what he bestows , or what is from him , and not suppose that it is sufficient to it self . Eyes are beautiful and profitable , but if they would see without light , this beauty and power will not profit but hurt them ; and the Minde , if it would see without the Spirit of God , it doth but entangle it self . This is clearly against him : For that which God is here said to bestow , is not that irresistible Light the Doctor speaks of , but the Light of Revelation , which I have been discoursing of , i. e. revealed truths , which St. Chrysostome saith the Soul is to learn ; but to learn that Light he talks of , is nonsence : St. Chrysostome is so far from supposing , that it is impossible for a man to receive what [ Revelations ] God bestows , unless the Almighty Power of God necessitateth him to do it , that he saies God hath given the Soul that it might receive them , when they are bestowed : And he reckons it madness for a man to think he needs no divine Revelations , and consequently to reject them , when they are offered with sufficient evidence . Now the only reason , according to J. O. why he rejects them is , because the Almighty work hath not been yet upon his minde : If St. Chrysostome had thought so too , he had been a mad man himself for accusing them of Madness , that fail'd of doing , what no Power less than almighty could enable them to do ; which is in effect to accuse them of Madness , because they were not Almighty themselves . St. Chrysostome's Similitude is very pertinent : For as Light is to bodily Eyes , so is Revelation to the Minde in respect of revealed Truths ; which are such , as none but the Spirit of God could discover : And therefore whoever refuseth to attend to his revelation of them , must needs be ignorant of them , and will finde himself entangled in many difficulties , which he might have understood by hearkning to Revelation . This Similitude St. Chrysostome useth elsewhere to the same purpose ; for he saith , As no man with his naked eyes can learn the appearances in the heavens , so the Soul alone cannot learn the things of the Spirit , i. e. they are not to be learned by meer Natural Reason , without the aid of Revelation . I now leave the Reader to judge with what conscience this man could pretend the Authority of St. Chrysostome , to countenance his own Exposition of this Text of St. Paul ; and this is all I shall say to the Doctor 's Authorities , which any one may see are as convincing as his Reasons . And now at length , I desire him to take notice , that it will be to no purpose for him , to reject what I have to say concerning spiritual things , contrary to his notions of them , under pretence that I am a natural man : for I thank God I am a Christian ; and so long as I have the Scriptures by me , I enjoy the means of understanding what Revelations God hath made known to us by his Son : For they contain those Doctrines , which were proved by the demonstration of the Spirit and of Power . These Doctrines are so far from being foolishness to me , or rejected by me , because they are not knowable by meer natural Reason ; that I should be guilty of inexcusable madness , if I should not surrender up my belief unto them . Though I could not possibly finde them out , nor have known them , unless they had been revealed ; yet being revealed , I discern the great Wisdom and Goodness of God towards us in them ; still acknowledging that I know but in part , and that there is a depth of Wisdom in the Mysteries of the Gospel , which my understanding cannot reach . * But the truth of these Revelations I learn principally from the testimonies given to them , and the sence of them ( not excluding other subordinate helps ) by comparing one Divine Revelation with another : and the Doctor hath no other means , to qualifie him , for the discerning of these things aright , but that new light which he pretends to , but which the Apostle speaks never a word of , and let him make his best advantage of it . But if the Doctor be resolved to Cant on still in his own defence , and call this Exposition of St. Paul's Text , which I have offered , carnal Reasoning , and the Wisdom of the Flesh , ( and perhaps he will finde little else to say against it ) there will be small hope left of doing any good upon him ; nor is any thing to be done with him , but to turn him over to the Quakers , and with them at present I leave him . PART 1. An Account of what we are taught in the Holy Scriptures concerning the Operations of the Holy Spirit . CHAP. I. The General Subject of the following Discourse stated . § 1. THrough the Assistance of that Holy Spirit , whose Operations I intend to treat of , I shall endeavour the performance of these two things . First , to lay down as clearly and methodically as I can , what I finde the Holy Scriptures have taught us concerning his Operations ; and as I go along , to remove those erroneous , and , as I am yet perswaded , dangerous Opinions of Dr. Owen and his Brethren concerning this matter , which may seem needful to be debated in order to the present clearing of the Truth ; and this shall be the work of the First Part. Secondly , to confute some other pernicious Doctrines of his , relating to the same subject ; the consideration whereof may be fitly enough reserved till we have concluded what the Holy Scriptures affirm in this matter ; and that will be my designe in the Second Part of this Discourse . I shall begin the First part with stating the general Subject of my intended Discourse as plainly as I can . Amongst other significations of the word Spirit that may be met with in the Scripture , it will be sufficient for my present designe , to take notice of these that follow . 1. It is sometimes used to signifie the Minde of man , as in Joh. 4.24 . to worship God in Spirit , is to worship him with our Souls : and in Gal. 6.18 . and Col. 2.5 . and in divers other places . This is so plain , that it needs onely to be mentioned ; for where the word is used in that sence , the Context does easily lead a man to the right understanding of it . 2. It sometimes signifies the Temper and Disposition of a man's minde . Thus we are to understand that spirit of Faith mentioned by St. Paul 2 Cor. 4.13 . which the Christians and God's Servants also in former times had , viz. the same pious temper of Minde , in bearing Afflictions for Gods sake , and looking for deliverance and reward from him . So likewise , God hath not given us the spirit of Fear , but of Power , of Love , &c. 2 Tim. 1.7 . contrary to that timorous cowardly temper of being afraid to endure Persecution for Righteousness sake . Hereby , saith St. John , we know that we dwell in him , and he in us ; because he hath given us of his Spirit . And what that spirit is , we see plainly by the former words , Chap. 4. vers . 12. If we love one another , God dwelleth in us . It is that spirit of Love , that Benignity and charitableness of minde whereby we become like unto God. 3. By the Spirit , we are frequently to understand the Holy Spirit of God , the third person in the blessed Trinity , as in 1 Joh. 5.7 . There are three that bear record in Heaven , the Father , the Word , and the Holy Ghost , or Spirit . So also when St. Paul saith , There are diversities of gifts , but the same Spirit , 1 Cor. 12.4 . we are by Spirit to understand the Holy Ghost ; for vers . 6. he saith it is the same God which worketh all in all ; which compared with vers . 11. But all these worketh that one and the self-same Spirit , dividing to every man severally as he will , makes it plain , that by the Spirit here St. Paul understands God the Holy Ghost . This is the sence wherein I understand the word Spirit , when I speak of the operations of the Holy Spirit in us ; I mean the person of the Holy Ghost . But we must observe , 4. That the Holy Spirit is frequently used to signifie his Operations , or those Effects which are wrought by his Operations . Thus the pouring out of the Spirit , mentioned Acts 2. plainly signifies his bestowing supernatural gifts in great measures upon the Apostles and Disciples of Christ. So , Received ye the Spirit , i. e. the gifts of the Spirit , by the works of the law , or by the hearing of faith ? Gal. 3.2 . Thus also are we to understand that promise made to the Apostles of sending the Holy Ghost , Joh. 14.26 . For this being the promise of the Father , mentioned Acts 1.4 . which was foretold in these words , I will pour out of my Spirit upon all flesh , Acts 2.16 , 17. must needs signifie the same thing with pouring out of the Spirit ; which phrase , as Dr. Owen truely notes , hath respect unto his Gifts and Graces . So likewise the phrase of giving the Spirit , Luke 11.13 . is explained in Matth. by giving good things , i. e. such good things as the Spirit of God is the Author of to Believers . Indeed nothing can properly be said to be given to us , but what is capable of becoming our own ; therefore when the Holy Spirit is said to be given , some spiritual good or benefit is meant , which accrues to us by the Operation of the Holy Spirit . But the Doctor tells us , that where the Spirit is given , he is given absolutely , and as to himself not more or less ; but his Gifts and Graces may be more plentifully and abundantly given , at one time than at another , to some persons than to others . So that he makes two different things , of having the Spirit of God given to us , and our being partakers of his Gifts and Graces : for according to him , a man may have these limitedly ; That he must have absolutely : These more or less ; That not so . And this is a mystery which he hath found out in that expression of giving the Spirit . Whatever he intends by this conceit , it is plainly contrary to the use of that Phrase in the Scripture ; for John 3.34 . it is said of our Saviour , that God gave not the Spirit by measure unto him ; from whence it is evident that the Spirit may be given in measure : Wherefore this Phrase doth not necessarily imply , that the person of the Spirit is properly given , as the Doctor pretends : for he confesseth , that as to himself he is not given more or less . Nay , those words of St. John Baptist imply that the Spirit was given to all other Prophets and Righteous men in measure ; and consequently the giving of the Spirit unto men , cannot signifie the giving of his Person , or the giving of him absolutely neither more nor less ; for he is alwaies given to them in measure , i. e. in the same measure wherein his Gifts and Graces are communicated to them . The same thing is otherwise exprest , Matth. 12.18 . I will put my Spirit upon him ; which being spoken concerning our Saviour Christ , is parallel to Gods giving the Spirit to him , mentioned John 3.34 . Indeed there is little difference in the expressions , if it be observed that the passage in St Matthew is cited out of Isai. 42.1 . where the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have given my Spirit upon him ; which is almost the same expression with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. John ; only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Him , makes the former to allude to the Descent of that visible Glory upon our Saviour , when he was consecrated to his Office by the Holy Ghost . But the Doctor hath met with an unexpected Secret in the Phrase of putting on ; for he doth not only pretend that it is the person of the Spirit , which God is said to put upon men , but he thinks something more is meant by it , than by Giving the Spirit . He saith , God doth not only give and send his Spirit unto them , to whom he designes so great a benefit and privilege , but he actually collates and bestows him upon them . He doth not send him unto them , and leave it in their wills and power , whether they will receive him or no ; but he so effectually collates and puts him in them , or upon them , as that they shall be actually made partakers of him . And again , As to some Gifts and Graces , God doth bestow his Spirit where there is some preparation and cooperation on our part ; but wherever he designes to put or place him , he doth it effectually . This is too serious a subject to be pleasant withal , otherwise , here would be occasion enough . The Doctor it seems hath discovered , that the person of the Spirit is bestowed upon those that are converted , and that their Conversion is by an irresistible work ; and all this in the Phrase of putting the Spirit upon a man , or in him . Now what a goodly Argument is here lost , if this Phrase should signifie the same thing with that of giving the Spirit ! as I have shewn that it doth ; unless our Authour is subtle enough , to shew some real difference betwen the meaning of these Phrases in Matth. 12.18 . and John 3.34 . where they are used concerning Christ. But perhaps the force of his Argument lies in the only word Put , and therefore he produces that Text , Isai. 63.11 . where indeed the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of , which properly signifies to Put. The words are , Where is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that put his Holy Spirit in the midst of them ? i. e. whose Spirit was present with the Israelites , to save them from their enemies : For the Context plainly shews this to be the meaning , Where is he that brought them up , out of the Sea ? where is he that put , &c. that led them by the right hand of Moses , & c. ? vers . 12. Now certainly this work of the Spirit , in saving the Israelites from the Aegyptians , doth not imply that the very person of the Spirit was put upon them ; and without all question , 't is of a very forreign nature from that work , for which , as he pretends to prove from this place , the Spirit is irresistibly put upon men . And therefore this Text is every way impertinent to his purpose . To conclude ; The Reason of these and the like expressions , may be easily understood , by comparing them with that plain Text of St Paul , 1 Cor. 12.4 . There are diversities of Gifts , but the same Spirit ; for to one is given by the Spirit , the word of wisdom , to another , &c. All these worketh that one and the self-same Spirit , dividing to every one severally as he will , vers . 11. For because it is the person of the Holy Spirit that bestowed these several gifts , therefore by an usual Metonymy , they who received these gifts were said to receive the Holy Spirit , 1 Cor. 2.12 . And in like manner the Spirit of God is said to be given , and sent , and poured forth , and administred , and put upon those in whom his Operations are , and upon whom his Blessings and Benefits , his Gifts and Graces are bestowed . These are 〈◊〉 significations of this word Spirit in the Holy Scriptures , which I have not noted , as being too ●●●rain to my present purpose of stating the subject of this Discourse , to which I now proceed . SECT . 2. First of all , by the Operations of the Holy Ghost , I understand those , which the Minde of man is the object of ; and therefore I do not intend to say any thing of the work of the Spirit , in the creation of Man , in the forming of his Body and his Soul , and in enduing him with Intellectual and Moral Abilities ; much less in the Creation of the World , the Heavens and the Earth , &c. which Dr. Owen hath taken great pains about . But I cannot think this needful to the designe which I have , of discoursing about the Actions and Operations of the Holy Spirit upon our mindes ; for they are hereby supposed to have been created , and to be what they are . Thus the first signification of the word Spirit is proper to the object , about which those Operations of the Holy Ghost that I mean are conversant . Secondly , I intend those Actions of the Holy Ghost upon our mindes , which are proper to cause certain Qualities in them , whereof they are capable subjects ; for instance , such as are contained under the second signification of the word Spirit , viz. Faith , and Charity , and Meekness , and the like . But I do not mean , nor is it requisite for me to say any thing of the Operation of the Spirit , whereby our mindes or any other created beings , are sustained in their Natures ; especially , because the Doctor hath taken care not to omit that Subject . Thirdly , I mean those Operations of the Holy Spirit onely , the promise whereof is contained in the Gospel of our Saviour ; by which limitation of the Subject , you see I am not like to trouble you with any enquiry concerning the Operations of the Spirit upon the minde of Man before the Fall : for the promise of the Holy Spirit in the Gospel is made to Faln creatures ; and what his Operations upon our mindes are since the Fall , cannot be known but by Revelation ; because it depended altogether upon God's free Will and Pleasure to bestow the Spirit upon us . Neither shall I discourse of the nature and degrees of the Spirit of Prophecy , as it was communicated before the coming of the Messias : nor shall I at present examine our Author's learning in that point ; because I intend to confine my self to those promises of the Spirit which may be met withal in the Gospel . For the same reason I shall altogether omit to take notice how by the Operations of the Spirit men grow skilful Politicians ; in which matter if any one hath a minde to be informed , he may consult Dr. Owen . Nor lastly do I think my self concerned to say any thing of the work of the Holy Spirit , in and upon the humane nature of Christ ; which the Doctor hath likewise spent above a long Chapter upon : for that is not the work of the Spirit upon our mindes which Christ hath promised to us , and which we can have no other knowledge of than by his Word , i. e. by what he hath been pleased to declare concerning it by himself and his Apostles . Lastly , I mean those Operations of the Holy Spirit upon our mindes , the continuance whereof is promised to the Church in all Ages ; removing those from the matter of our enquiry , which were peculiar to the first ; i. e. such as shewed themselves in the extraordinary and miraculous Gifts of the Apostles , and the Believers of that time , who were to confirm and establish the Christian Doctrine in the world , by the demonstration of the Spirit , and of power ; by supernatural effects evident to sense , and such testimonies of divine Revelation . When the Doctrine of the Gospel was once fully demonstrated to be divinely revealed , there was no need that God should appear in every Age to own it by new testimonies of Revelation ; because the knowledge of those that were given thereunto at first , is conveyed down to us with sufficient evidence that they were then given . Now Miracles and such extraordinary works of the Spirit are ceas'd : But the Scriptures mention such a Promise of the Spirit , which will never be out-dated while the ministration of the Gospel lasts ; and this is one of those promises made in the Gospel , which argue the constant bounty and affection of our Heavenly Father towards us . Now they are these Operations of the Spirit , viz. which are continued through all ages of the Church , to which I shall confine my thoughts in the following discourse . But before I proceed , it may not be amiss to make this plain Inference , that since these Operations of the Spirit differ clearly in their nature and end from those which were peculiar onely to the first ages of the Church ; therefore those places of the Holy Scripture , which onely concern the work of the Holy Spirit in gifts extraordinary and miraculous , are not to be produced for the proof of any opinion concerning his ordinary and constant Operations . And whatsoever is affirmed concerning those , must not presently be affirmed of these , unless it can be shewn by some clear Text , or other good Reason , that what is so affirmed is common to them both . And therefore to be sure , some care must be had , not to mistake those places of Scripture , which speak of the extraordinary gifts of some Believers , for Texts which mention those Operations and Graces that are common to all . But as obvious as the difference between these things is , I finde Dr. Owen frequently confounding them , as if there were no difference to be put between them . Thus after he had recited those promises of our Saviour , made to his Disciples ; The Comforter , which is the Holy Ghost , whom the Father will send in my name , he shall teach you all things , and bring all things to your remembrance whatever I have said unto you . I have many things to say unto you ; but you cannot bear them now . Howbeit when he the Spirit of truth is come , he will guide you into all truth : for he shall not speak of himself ; but whatsoever he shall hear , that shall he speak , and he shall shew you things to come . He supposeth that these are instances of that general promise of the Spirit , which belongs unto all Believers unto the end of the world ; than which nothing can be more apparently false , as is plain from our Saviours words themselves ; He shall bring to your remembrance whatever I have said unto you , &c. and he shall shew you things to come ; which and the like expressions no sober man can apply to Believers now . And this the Doctor himself is so sensible of , that he tells us in the same breath , The Holy Ghost was bestowed on the Primitive Christians in a peculiar manner , and for especial ends . Now I would gladly know of him what other ends besides those that were peculiar to the state of the Primitive Church , are mentioned in the foresaid promise of the Holy Ghost . Many instances of this nature might be produced against him , were it not for wasting of time : I shall onely give the Reader a Specimen how he argues from those Texts which speak of the extraordinary gifts of the Spirit . He tells us , that in some the Spirit works Conviction and Illumination , without intending to work saving Grace in them ; which therefore shall never be effected ; and that the reason why some Believers are not so good as others , is because the Spirit carrieth on the work to a great inequality . And this Doctrine he makes a shift to countenance , by saying , that the Spirit worketh in all these things , according to his own will , aiming at that place of the Apostle to the Corinthians , where he faith , The Spirit worketh all these things , dividing to every man severally as he will. Now I think we have as good as his own confession presently after , that this place belongeth to another ●●tter , viz. the distribution of the extraordinary gifts of the Spirit . For thus he faith , And this is that which the Apostle mindes the Corinthians of , to take away all emulation and envy about spiritual Gifts , that every one should orderly make use of what he had received to the profit and edification of others . Now either the Doctor alleadged this place to no purpose , or he must be supposed to argue in this manner . Because the Spirit distributed extraordinary gifts for the edification of the Church , according to his own will ; therefore it is sometimes the will of the Spirit to enlighten and convince those men in whom he intends not to work saving Grace . That the Spirit of God worketh always according to his own will and wisdom , there is no question ; but we may well question , whether in bestowing that Grace which is necessary to the salvation of every Believer , he worketh in the same manner and method as he did in conferring extraordinary gifts , that were none of them necessary to the salvation of those particular persons on whom they were bestowed ; and therefore that the Spirit of God in the distribution of these , worked according to his own will , can be no proof of the affirmative . And the Doctor might have observed the inconvenience of referring to this Text in favour of his opinion , from what he himself concludes . So that it is an unreasonable thing for any to contend about them , i. e. about those spiritual Gifts : For if what is affirmed truely of the distribution of them be true , also of all the effects of the Holy Spirit upon the mindes of men ; it is also an unreasonable thing to contend about any of them , i. e. it is as unreasonable for the Doctor to reprove any man because he is not converted , or because he hath no more Grace than he has , as it would have been for him that could speak with Tongues to finde fault with his Christian Brother , to whom that gift was not imparted . Again , it is plain enough that the promise of the Father , concerning the Spirit which the Apostles were to wait for , Acts 1.4 . and the power which they received after the Holy Ghost came upon them , that they might be Witnesses , &c. and the promise of the Holy Ghost which Christ received from the Father , Acts 2.23 . peculiarly concerned the miraculous Gifts which were bestowed after Christs Ascension ; and this , as I conceive , the Doctor acknowledgeth , by saying that Christ shed forth what they saw and heard in the miraculous operations and effects of it . Now saith he , In this promise , viz. Acts 1. vers . 4 , 8. the Lord Christ founded the Church it self , and by it he builded it up . And this is the Hinge whereon the whole weight of it doth turn and depend unto this day . It is indeed certain that the faith of the Church is at this day founded upon the extraordinary testimonies that were given to the Gospel by the Spirit in the first ages of the Church . But that which follows is absolutely false : Take away this promise , suppose it to cease as unto a continual Accomplishment , and there will be an absolute end of the Church of Christ in this world . For ( as he elsewhere confesses himself ) Miracles are ceased , and yet there is a Church . He proceeds thus : No Dispensation of the Spirit , no Church ; he that would utterly separate the Spirit from the Word , had as good burn his Bible . Be not so hasty ; for although this happens to be a truth , yet 't is more than you have proved . The Operations of the Spirit may now be utterly separated from the Word , for all Acts 1.4 . And although you very truely tell us , that the bare Letter of the New Testament , cannot ingenerate Faith and Obedience in the hearts of men ; yet for any thing you have here said , it may : For those Texts upon which you ground your confidence , speak onely of the miraculous Gifts whereby the Gospel was confirmed . Now these being recorded in the New Testament , together with that Doctrine which was proved by them , may be as able to assure men of the truth of the Gospel , and make them obedient to the Law of Christ , as they were when they were seen and heard ; and that of themselves too , for any thing you have shewn to the contrary from Acts 1. though the contrary may well be shewn from other Scriptures . Now I cannot see to what end these men , when they are speaking of the Promise of the Spirit , which will in all ages be accomplished , should fly so often as they do to those Texts , which mention those extraordinary gifts of the Spirit that were bestowed in the first ; unless it be to make their followers believe that the true Ministers of the Gospel are inspired as the Apostles were ; and that they preach in the demonstration of the Spirit , and of Power , as the Apostles did : Which because we do not pretend to , it is left to them who do so , to be sole owners of the Priviledge : Just as the Papists support their pretence to Miracles and Infallibility , by drawing the promises peculiarly made to the Apostles and first Believers , into consequence for the Church of Rome in every age . And I fear by the like device , our Author hath laid his Plot to unchurch us quite and clean , who conform to the Laws . For , saith he , Let men cast themselves into what order they please , institute what forms of Government and religious Worship they please , let them do it by an attendance according to the best of their Vnderstandings unto the Letter of the Scripture , i. e. let their Government and Worship be as neer the rule of the Scripture as they can possibly frame it ; yet if the work of the Spirit of God be disowned or disclaimed by them , if they disown those extravagant pretences to the Spirit which you set up , to magnifie your selves withal ; If there be not in them , and upon them , such a work of his as is promised by our Lord Jesus Christ , there is no Church-state amongst them ; nor as such is it to be owned and esteemed . And is this that you have been driving at all this while ? you have now found out a new colour for your Schism ; and it seems the separation from the Church of England must go forward upon this pretence , that the work of the Spirit promised by our Lord Jesus Christ is not in us and upon us ; which in many places of your Book , also , you spare not to say we reproach and disavow . But I beseech you , dare you say that you have that work of the Spirit in you and upon you , which is signified by the fore-mentioned Texts ? If you say so , we shall presently desire you to convince us of it by Miracles , and such signes as the Apostles did . If you dare not say it , then it seems that work of the Spirit is no more in you and upon you than 't is in us ; and then I hope we are not unchurched for not pretending to it , nor fit to be accounted Reprobates , because we are not Liars . I acknowledge that promise of our Saviour mentioned by you in your next Section , Matth. 28.20 . I am with you always even unto the end of the world , proves the constant presence of Christ in his Church , by his Spirit ; but then Sir it doth not prove , nor , I think , are you able to prove , that the fore-mentioned promise made to the Apostles , is the same promise with that which is here made . Now as to that work of the Spirit , which will indeed continue through all ages of the Church , God forbid that we should disown and disclaim it . But we disown the proving it , from such places of Scripture as you lay the great stress of your proof upon , lest we should seem to pretend to those influences of the Holy Spirit , which were poured forth upon the Church at her first appearance in the world , to confirm the Christian Faith by signes and wonders ; and not being able to make good our pretence , be laughed at for our pains . It would not avail us to say that we pretend not to those measures of the Spirit , those extraordinary Gifts which the Apostles and first Believers had : for it would be unanswerably returned upon us , that these Texts cannot be proved to speak of any but these ; and thus we should disparage a good cause , by arguing no better for it . Therefore , Doctor , if the whole work of the Spirit in and towards the Church it self , be openly derided , as you complain ; you may , I doubt , in great part thank your self , and such as you , who by imprudent Discourses upon this subject , have given profane persons occasion to make a question whether now-a-days there be any work at all of Gods Spirit upon the hearts of men . I shall now endeavour to shew that there is , and that by laying together what the Holy Scriptures say concerning it : All which I suppose may be reduced to these three heads . 1. What those effects are for the producing of which in the mindes of men , God will give the Holy Spirit in all ages of the Church . 2. To whom this promise of the Holy Spirit is made . 3. What is the manner and measure of his Operations . By shewing what we are taught in the Scriptures concerning these things , I hope the Reader who hath not so well considered them , may gain a profitable knowledge of this part of Christian Doctrine . And that is a profitable knowledge of it , which will incite him to the study of Godliness and Virtue . For this promise is made to encourage men to be good ; and the principal end which I aim at in this undertaking , is to make it appear what great reason they have to endeavour earnestly after true goodness , since God hath promised to give his Holy Spirit . CHAP. II. Concerning those effects , for the producing of which the Holy Spirit is given to Believers . SECT . I. DOctor O. saith well , that when we treat of the Operations of the Holy Spirit , we are exercised in such a Subject , as wherein we have no rule nor guide , nor any thing to give us assistance , but pure Revelation . For I suppose he means by these words , that all our knowledge concerning this matter depends upon Revelation : For the promise of the Spirit is a branch of the New Covenant , which depended upon the pleasure of God ; therefore our knowledge of this part of the Covenant must be grounded upon the Scriptures , which contain the revelation of it . And by God's assistance I shall endeavour to govern my self by that rule , while I am debating those Questions I have propounded concerning the Operations of the Holy Spirit : The first whereof is this , What those effects are for the producing of which the Holy Spirit is given to men . And this I the rather begin withal , because the end of his Operations , being well understood , we shall be the better able to judge of the meaning of those Texts which tell us who they are to whom the Spirit is promised , and what is the manner of his Operations . What the effects themselves are , for which the Spirit is given , may be known , 1. In great part from that promise of the Holy Spirit , which our Saviour made to his Disciples , Luke 11.13 . 2. They may be fully known from those other places of Scripture which mention the several Graces of the Holy Spirit . I begin with the promise in St. Luke ; whereby we may understand for what purposes the Holy Spirit is promised to those that believe in Christ. The Text is this ; How much more shall your heavenly Father give the holy Spirit to them that ask him ? These words deserve our attention the more , because they are the first wherein we finde our Saviour mentioning the Gift of the Holy Spirit to his Disciples ; and therefore let us consider their connexion with the precedent part of the Chapter , to come by that means to their true meaning : and hereby also we shall plainly see , what those effects are , for the producing of which the Holy Spirit is promised to us in this place . We finde , vers . 1. that one of his disciples said unto him , Lord , teach us to pray ; whereupon he taught them that Form of Prayer , Our Father , &c. Having thus answered their desire , he takes this occasion to require them to pray fervently and importunately , urging his Command with this Argument , that if they did so , they should certainly be heard , and their requests should be granted : for thus he speaks to them , vers . 9. I say unto you , Ask and it shall be given you ; seek and ye shall find ; knock and it shall be opened to you : for every one that asketh receiveth , &c. This argument is enforced by two similitudes ( whereof the former makes way for the latter to proceed with more strength ) towards the proving of this thing , that God will hear our earnest Prayers . The first is , that of a man that goes to his friend at midnight to beg three Loaves for the entertainment of another friend of his , vers . 5 , 6. Now it is here observed , that the request was very troublesome and unseasonable , vers . 7. Trouble me not , the door is now shut , and my children are with me in bed : and withal the trouble was so great , that the bare friendship that was between them would not have prevailed ; vers . 8. He will not rise and give him because he is his friend . Yet , on the other side , 't is observed , that two considerations prevailed with him , viz. that of the necessity , and that of the importunity of his friend : Yet because of his importunity , he will rise and give him as many as he needeth . Now from hence our Saviour concludes , vers . 9. that if we ask we shall have , i. e. God will give us whatsoever things we ask of him importunately , if those things are needful for us . And this with great reason ; for 1. God is our best Friend , and greatest Benefactor . 2. We are never unseasonable to him ; and the giving of what we ask is never uneasie to himself . Wherefore , if a man will grant to his friend what he is importunate with him for , if it be needful for him , though he cannot do it without trouble and uneasiness to himself ; much more will God , who loveth us more than a man can do his friend , bestow such things upon us as are needful , if we earnestly desire him , since he can without any trouble to himself grant our requests . In the next Similitude the Argument is improved : If a son shall ask bread of any of you that is a father , will he give him a stone ? or if he ask a fish , will he for a fish give him a serpent ? Or if he shall ask an egg , will he offer him a scorpion ? vers . 11 , 12. Now here 1. The Son asks of the Father , where , on the one hand , the natural affection is greater between a Father and his Son ; and , on the other , the dependance greater in the Son upon his Father , than in one Friend upon another . 2. The Son requests food necessary to sustain himself , not for the entertainment of another , as in the former Similitude ; wherefore seeing here is greater love on his part that is asked , greater dependance and necessity on his that asks , our Saviour concludes he will prevail : so that the Father instead of giving that which is necessary , will not give that which is unprofitable , as a Stone instead of Bread , much less will he instead of that which is profitable give that which is hurtful ; as a Serpent for a Fish , and a Scorpion for an Egg. From hence our Saviour argues : If ye then being evil , know how to give good gifts unto your children ; how much more shall your heavenly Father give the holy Spirit to them that ask him ? The Argument proceeds à minori , and the force of it lies in this ; That earthly Parents , who may be tenacious towards others , and envy what they enjoy , ( for in that sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken , Is thine eye evil because mine is good ) will not yet be so towards their Children , when they ask such things as they need ; much less will God , who is in this Similitude affirmed to be our Father , as in the former he is supposed to be our Friend , and who is good to all his creatures , who envieth no man's happiness , who giveth to all liberally , and upbraideth none ; much less , I say , will he deny us his Holy Spirit if we ask him . From hence it is evident , that the scope of our Sayiour in this Discourse , is to perswade his Disciples to pray fervently for such things as are indeed needful for them ; and that by this Argument , that God will grant such requests as these are : It is also evident that our Saviour concludes with this Argument in these words , God will give the Holy Spirit to them that ask him . Wherefore I conceive we have gained one note of those spiritual Effects which the Holy Spirit is promised to work in our mindes , viz. that they are such as are indeed needful : For it is plain , that in both Similitudes the things that were asked , either by the Friend or the Childe , were really such as they stood in need of , the one for his friend , the other for himself ; and that this was one reason why they prevailed . Now from hence our Saviour infers , that God will much more give the Holy Spirit to them that ask him , i. e. for such purposes as are needful ; otherwise the Argument will not hold . For we cannot infer from this consideration , that we are ready to bestow upon our Children what they need ; therefore our heavenly Father will give us the Holy Spirit for such ends as are needless . If the demands of Children be not within the limits of Reason and Modesty ; if they ask not to supply their real needs , but to gratifie their wanton appetites , it is consistent with the goodness of a Parent to deny such desires as those , and to rebuke the folly of them too . And if we should ask those gifts of the Holy Ghost which are not needful for us , this would be more than we are encouraged to do by the promise of Christ ; and the compassion of our Heavenly Father may very well consist with the refusal of such Requests as these . SECT . 2. But this general Rule , that we are to pray for such effects of the Holy Spirit , as are needful for us , would be insufficient to direct us what to pray for in particular , if we did not also understand what effects are needful . Now to satisfie you in this matter , I might presently produce those places of Scripture where the several effects of the Holy Spirit upon the mindes of Believers are mentioned ; which work belongs properly to the second way propounded for the resolution of the present Question : But before I come to that , I shall try how far we may conclude from our Saviour's promise thus ; This is a needful Grace , therefore we are to pray for it : and then I shall in due place proceed to the second Head , under which those Texts are to be considered ; from whence we may conclude in this manner : This Grace we are to pray for , therefore it is needful . These methods of arguing will indeed bring us to the same conclusion , concerning what those effects are for which the Holy Spirit is promised in St. Luke . But by so doing they will afford mutual light to each other , and infer the conclusion with more strength ; which I hope will not be judged unprofitable in a matter of so great weight for every Christian to be well satisfied about . I begin with arguing from our needs to those Graces of the Holy Spirit which we are to pray for . Now because it is some good or advantage of ours , that is regarded in this promise of the Holy Spirit , and in respect whereof his Graces are supposed to be needful ; we must in the first place set that end before us , by which we are to measure what effects are needful to be wrought in us by the Holy Spirit , and then consider what are indeed needful to that end : for so far as we understand this , we shall know what Graces to pray for , since we are to pray for those that are needful , and the needfulness of any thing must be judged of according to that end in respect whereof it is said to be needful . 1. As for the end it self , if we consider that this promise of the Holy Spirit is part of the New Covenant , there can be no reason to doubt , but the ultimate end of this promise , with regard to our Good , is our eternal Salvation and Glory : For that which is the last end of the whole Covenant , is the last end of every part of it . Now the state which Christ came to bring us to at last , is that of seeing God as he is , and living for ever in the enjoyment of his Love : For which reason St. John tells us , This is the promise that he hath promised us , even eternal life , 1 Joh. 2.25 . not as if the Gospel had no other promises ; but because the rest are subordinate to this , and consequently that of the Holy Spirit must needs be so . Wherefore , in that promise of his Operations to produce all needful effects in our mindes , those are supposed to be such which are needful for our Eternal Salvation . Now 2. We must consider what effects are needful to be wrought in us for that end . The needfulness of any means to an end consists either in this , that the end cannot be attained without them at all , or not so well without them . That which is needful in the former sense , is absolutely necessary ▪ that which is needful in the latter , is onely profitable . Let us therefore first consider what effects are absolutely necessary to be wrought in us in order to our eternal Salvation : what these are we are plainly told in the Scripture , and they may be comprised under these Heads . 1. Faith in Jesus , or believing him to be the Son of God , and so , one upon whose Authority we may safely rely as to whatever Revelations he hath made of God's Will : the necessity of which Faith , our Saviour hath told us in those words ; If ye believe not that I am he , ye shall die in your sins : Though indeed the Holy Spirit cannot be said to be promised in this place of St. Luke for the producing of Faith in this notion , it being apparently supposed , that whatever is here promised , is promised to the Disciples of Jesus , who do already believe him to be the Christ. 2. So much knowledge of the Christian Doctrine ( which is Faith in another notion ) as is necessary to instruct us in , and encourage us to , that Repentance and Holiness which the Gospel requires in order to Salvation . When we believe in Christ , our next care must be to know what his will is , and to possess our mindes with those principles of Obedience , without which it is impossible to please God : For if it be necessary to salvation to do the Will of Christ , it is equally necessary to understand his Revelations , his Laws , and Promises , in that measure which is necessary to the doing of his Will ; and therefore a Believer is encouraged by this promise of our Saviour , to ask the Holy Spirit , that he may use the means of arriving to such needful knowledge , in that manner as not to miss of it . 3. All those Vertues and Graces , which make up practical Christianity , and consist in having our mindes set free from the dominion of all sensual and worldly Lusts , and in sincere obedience to the Commands of Christ : So that we make it our greatest care to keep every one of his Laws , endeavouring to grow better in some proportion to those means which we enjoy by the good providence of God. What these Vertues are in particular , we may know by the precepts of the Gospel ; and principally by our Saviours Sermon from the Mount , where he directs his Disciples in the way to everlasting Blessedness , obliging all whose office it is to teach , and all his Disciples whatsoever , to do the very least of his Commandments , upon pain of being excluded out of the Kingdom of Heaven . All those dispositions of Minde therefore , which are supposed to the keeping of these his Commandments , are effects necessary to our eternal Happiness , and such as we are to ask of God that they may be produced in us by his Holy Spirit . And look whatever Vertue or Qualification of our Wills and Affections the Gospel lays so great a stress upon , that if we want it , it is not possible for us in that state to see the Kingdom of God ; that is an effect so needful to be wrought in us , that we may be sure our Heavenly Father ( such is his compassion towards us ) will no more deny us his Holy Spirit to that end , if we importunately ask him , than we can refuse to give our most beloved Children Bread , or any other good thing as necessary for them as that . 4. After we are brought into this state , and thus become the sincere Disciples of Christ , it is equally necessary to our eternal Salvation , that we persevere therein : For it had been better for us not to have known the way of righteousness , than after we have known it ( so as to escape the pollutions of the world ) to turn from the holy commandment delivered unto us , 2 Pet. 2.20 , 21. And therefore constancy and unweariedness in well-doing is also a Grace , for the obtaining of which we are encouraged by our Saviour's Promise to ask the Holy Spirit , that we may be kept by the power of God through faith unto salvation . I know not any effects that are absolutely necessary to Salvation , which are not plainly implied , and readily deducible from some of these . And thus much for the former sort of needful Graces , viz. such as without which Salvation cannot be attained at all , being indispensibly necessary thereunto . Secondly , I come to speak of those Graces which are profitable to Salvation ; and these are such as regard our improvement either in Goodness or in Knowledge . Of the former sort are those degrees of goodness , according to which sincere Christians , who are all careful to avoid wilful sin , and endeavour to grow in Grace , do yet excel one another . These degrees consist in being more or less free from sins of mere infirmity , an absolute freedom from which is that which our condition in this world cannot admit of : but every degree towards Perfection which we attain unto in this kinde , must needs be so much the more profitable by how much greater it is . We are the better able to conclude certainly of our good estate towards God , which is a matter of great advantage in the course of a Godly Life ; whereas a man may be conscious to himself of so many of these sins , that it may be a difficult matter for himself , or any body else , to pronounce certainly concerning his Spiritual estate ; and therefore the onely good advice that can be given him in that case seems to be this ; to put the matter out of doubt , by using more effectual endeavours after a further amendment . Besides , the nearer we come to Perfection , the further off are we from Apostacy , and the less in danger of back-sliding into a wicked course of Life ; we are the more confirmed in ways of Godliness and Vertue , and more likely to persevere therein to the end . Finally , the degrees towards Perfection , wherein some good men excel others , are profitable ; because they will encrease their reward in Heaven : For God will judge every man according to his works ; and therefore they that have done better shall have a better reward ; they that have done worse than others shall be beaten with more Stripes ; and there seems to be the same reason for a proportionable difference in Rewards . When St. Peter exhorts us , that Christian Vertues should not be in us onely , but abound , he gives this reason for the Exhortation , viz. that an entrance may be ministred unto us abundantly , into the everlasting kingdom of our Lord , 2 Pet. 1.11 . Upon all these accounts , those degrees towards Perfection , which consist in prevailing against sins of mere Infirmity , are highly profitable in the way of Salvation . The latter sort of profitable things , are such degrees of Knowledge in divine matters , as are not simply necessary for Salvation . The more knowledge a Christian hath , the better able he is to avoid all errours that are dangerours ; and thus that knowledge which is not absolutely necessary may be profitable to himself . Likewise the more a man understands in Religion , the more useful he may be to others , in promoting their Salvation , by rescuing them from dangerous Errour , and removing Doubts , and many other ways . If it now be demanded whether we can conclude from our Saviour's promise , that if we ask the Holy Spirit for needful Graces of this sort , God will grant our Request : I answer ; 1. It follows in general from our Saviours promise , that God will give the Holy Spirit , not only for what is necessary to Salvation , but also for what is profitable and advantageous to us in the way of Salvation . For our Saviour assureth us , that God in bestowing his Holy Spirit will use us with the Kindness and Bounty of a Father . Now we know , that although the affection of wise and good Parents towards their Children , will not carry them to gratifie their wanton and unreasonable Desires , yet neither will they deal so straitly and narrowly with them , as to give them what is but barely needful to keep them from perishing . To this purpose we may observe , that two of the good things mentioned by our Saviour , viz. the Egge and the Fish , which Parents are not wont to deny their Children , are instances of that Food which is not absolutely Necessary but Convenient , and of ordinary use for the preservation of Life . Now the Affection of our Heavenly Father being much more than that of Earthly Parents , it may strongly be concluded in the general , that God will not deny us what is profitable , any more than what is necessary to Salvation . But 2. It doth not follow in every particular : That is , I have no reason thus to conclude , This is usefull , therefore if I Ask , it shall be given me . For you must observe that our Saviour argues from the Fatherly Goodness of God , that he will grant our request . Now we cannot argue against that Goodness of God , if he doth not grant every particular request of this kinde ; 1. Because he may grant me the effect of my request , which is to obtain something profitable for Salvation , though he doth not give me that particular which I ask ; for he may give me another thing more profitable than that , instead of it ; and then he is far from being less good for so doing . As if a Child asks his Parent for such a Fish , and he gives him a better , or another sort of food more proper for him , he is not the less bountiful ; and though perhaps he doth not please him so well , yet he doth not deny him the effect of his request . Thus I may pray for knowledge in some point of Religion , which I would fain be satisfied in , while in the mean time I may lie under a greater need than at present I am sensible of , not having improved that knowledge , which God hath already blessed me with , to those degrees of Goodness which I might and ought to have attained by it ; and in this case the knowledge I ask might probably puff me up rather than edifie me : Wherefore if God doth not bless my endeavours after it , with the thing itself , but instead thereof give me a better knowledge of my self , helping me to rectifie some disorder in my Will and Affections ; he gives me that which is more profitable , than that which I ask in particular . 2. God may grant me all those profitable things which are suitable to that place and condition , which he hath appointed to me ; and then I ought not to question his paternal goodness , if he denies my particular request of some profitable thing , which is more suitable to anothers condition , than mine own . If a Father should allow a more liberal maintenance to one of his Sons , who serves him in a more expensive employment than the rest , they are not to take it ill , that he has not made them all equal ; but on the other hand to acknowledge his goodness , if every one of them have a convenient allowance proportionable to their needs . Thus if I , that am but a private Christian , labour to know as much in divine things as my spiritual Guide , and pray for Gods blessing upon my endeavours , do yet fail of my desire ; I must not conclude that God is wanting in his kindness to me , if upon my industry in searching for knowledge with a sincere intent , he grants me that measure of profitable Understanding , which is suitable to my state , education and calling , and abundantly sufficient to all the purposes of Christian Life , as to my own particular , or for the Government of my Family , if that be my case also . To this it must be added , that God knows what profitable things are most suitable to us , better than we our selves : Though Children are humbly to acquiesce in the allowance of their Parents , yet they may not alwaies be bound to believe , that it is made with good judgment , and proportioned wisely to their needs . But here 't is otherwise ; for as we may conclude from the Goodness of God , that if we are sincere and diligent , he will give us such profitable things , as he judgeth to be most suitable to our condition : So we may likewise argue from his Wisdome , that he cannot be mistaken in judging what that is , though we may , and thereupon ask some profitable thing in particular , which his Goodness may very well consist with the denial of . Finally , It is consistent with the Fatherly Goodness of God , in bestowing what is profitable for Salvation , upon every one that asketh , to use his Sovereign Power in giving to one more than to another : for though upon my sincere endeavours and prayers , I may promise my self from that his Goodness , besides the necessaries , what is abundantly profitable in answer to my Needs ; I may not every profitable thing which I can think of , or which I see another , of my own rank in other respects , favoured withal . Wherefore I have no reason to complain if I see another man wiser than his Teachers , while I need to be instructed by them ; or , if I am a Teacher , to see my self so far excelled by those of my own profession , that it is fit for me to be a Learner under them . For these Reasons it doth not follow , in every particular , that if I ask something that is profitable , God will grant it . Yet 3. We are to remember , that a great difference is to be put between things profitable , viz. between degrees of improvement in Goodness , on the one hand , and in Knowledge on the other . There is this difference between them ; that the former do of themselves recommend us to the greater Love and Favour of God ; the latter not so , but onely as they are the fruit of sincere Love , and study of the Truth , ( which is a branch of Righteousness ) and accompanied with an upright care to do the will of God more perfectly . Therefore let a sincere Christian pray for any degree of Righteousness and Holiness which his imperfect condition in this world will admit of , though he cannot conclude that God will grant that particular request , merely because he asks something that is profitable ; for so is every degree of Knowledge too : yet he has this reason to conclude , which is not common to praying for profitable Knowledge , that he prays for something which God loves for it self , and which he will be the more pleased with him for obtaining . That delight which God takes in the persons of men , is not founded upon the mere improvements of their Understandings , but upon the sincerity of their Obedience , which the Scripture doth often witness to us in such places as these ; The Righteous Lord loveth Righteousness , his countenance doth behold the upright , Psal. 11.7 . The prayer of the upright is his delight , Prov. 15.8 . The way of the wicked is an abomination unto the Lord ; but he loveth him that FOLLOWETH after Righteousness , vers . 9. Whence we may conclude , that the more we grow in Grace and Virtue , the more God loveth us , and therefore that he will give the Holy Spirit to encrease all Christian virtues in us , to such degrees towards Perfection , as are proportionable to our Prayers and Endeavours in Following after Righteousness . From which we may see what encouragement we have to study the defects and infirmities of our Wills as particularly as we can , and to observe the several Irregularities of our thoughts and affections with our best attention ; since by this means we may employ our care and prayers against them more effectually : for the more particular and importunate we are in so doing , the more is God pleased with us ; and therefore he will not fail to answer the sincerity of our intention with a proportionable gift of the Holy Spirit . But as for other sorts of profitable things , ( such as greater measures of knowledge ) which do not of themselves recommend us to God , we are not to ask them so particularly , or if we do , not so absolutely as the former . I may , and ought to pray for them in general ; and particularly for those degrees of them , which are proper for my condition , if I govern a Family ; for so much knowledge , as may well serve me to bring up those that are under me , in the fear of God , and the way of Salvation ; or if I am a Minister , for that underderstanding in Religion which may best fit me to discharge that duty I owe to God , of guiding those souls to Heaven that are committed to my trust : but if I pray more particularly , for the understanding of such a difficult Point in Religion , which I would satisfie my self or others about , I must not do it absolutely , but with submission to God's wisdom and pleasure . Thus have I endeavoured to shew what qualifications of minde we are to pray for , under this notion of their being needful to Salvation ; and consequently what those effects are , for the producing of which , the Operations of the Holy Spirit are promised to Believers , in Luke 11.13 . Dr. Owen indeed thinks that there is a certain change of the minde , of a very different nature from any that I have named , necessary to Salvation ; which he makes to be the Great work of the Spirit upon the Souls of Believers : I shall not be long before I come to consider what reason he has for it . In the mean time , it may not be amiss to observe what conclusions may be made from this promise of the Holy Spirit , which we have begun with the Consideration of . And the first is SECT . 3. 1. That we ask the Holy Spirit in the Lords Prayer ; which as it may be concluded from the perfection of that Form in general ; so more particularly from the coherence of our Saviour's Discourse in this place , upon occasion of that request made by one of his Disciples , that he would teach them to pray . For , to satisfie the request fully , he did these two things . 1. He taught them what things to pray for , by prescribing to them the use of this Form : Our Father who art in Heaven , &c. 2. He taught them in what manner to pray for these things , that they might obtain them , viz. to pray importunately and fervently for them , as 't is plain from vers . 9. compared with vers . 8. and one reason given by him , upon which they may conclude God will grant their requests is this , that they ask onely needful things . Now it is very improbable , that our Saviour should have left out so needful a Request , as that of the Holy Spirit , in that Prayer which he had taught them ; for then he did not instruct them so fully what needful things to pray for , by prescribing that Form as he did , in what manner they should pray for those things , by the following directions . But much more improbable is it that he left that Request out of this Form , considering that he chose the gift of the Holy Spirit , for an instance of what might be obtained by Prayer , so soon , after he had commanded his Disciples to use the Form of his prescribing . For this gift of the Holy Ghost is the greatest blessing that is now to be obtained under Heaven ; and it is not credible that he should immediately , as it were , tax his own Form of so much imperfection , as the want of that Request must suppose in it : Or , that he should let his Disciples know , there was no other way to obtain the Holy Spirit but by asking ; though he had not before taught them to ask it in the Prayer which he had given them . But lastly , there is no necessity of inferring this Conclusion from the coherence of our Saviour's Discourse , since the gift of the Holy Ghost comprehends the gift of all those Heavenly Graces which we ask in the Lords Prayer ; and therefore the meaning of those words , God will give the Holy Spirit to them that ask him , is this , God will give the Disciples of Christ such needful Graces as he hath taught them to ask in that excellent Form which he gave to his Disciples . And this indeed makes the coherence of our Saviour's Discourse most clear and accurate : For upon this supposition , you see that he does at last instance in such a request , viz. that of the Holy Spirit , which is a brief Summary of all the most considerable matters that he had taught them to pray for before ▪ Wherefore observe , that 2. We pray for the Holy Spirit when we pray for any Grace or Virtue ; or for any Disposition of minde which is needful to qualifie us for the Kingdom of God. In the Lords Prayer , wherein the Holy Spirit is asked , the Petition is not formally express'd , but contained under other words ; for instance , under these amongst others , Thy Will be done , as in Heaven , so in Earth : For in this Petition we pray , That till we come to the perfect heavenly state , we may by the Divine Spirit be disposed to such a submissive and cheerful performance of the Will of God upon Earth , as may bear some resemblance , and carry some proportion to that absolute readiness of minde , wherewith the Angels , and the Spirits of just men made perfect , and wherewith we our selves do hope ere long to perform the Will of God in the Kingdom of Heaven . I say , although in that Petition we do not expresly ask the Holy Spirit , yet in effect we do ; because we pray for such a temper of minde as may qualifie us for the heavenly Life hereafter . And to ask of God so needful a Grace as this is , is , as I have already shewn by the plain scope of our Saviour's Discourse , the same thing with asking the Holy Spirit . Now for the same reason in every Petition , wherein we beg of God that we may be able to subdue any Lust , that we may be endued with any Christian Virtue , or grow in any Grace ; In every such Petition , I say , we ask the Holy Spirit ; because this is to ask those needful things for which his Operations are promised to us . Therefore those Prayers of our Church , that God would make us to have a perpetual fear and love of his holy Name ; that he would give unto us the increase of Faith , Hope , and Charity ; that he would keep us from all things hurtful , and lead us to all things profitable for our salvation ; together with all the yearly Collects , are Prayers for the gift of the Holy Spirit ; i. e. for the several Graces of the true Disciple of Christ , which are expresly ascribed to the Spirit in that Prayer , that God would grant to us his Spirit , to think and to do always such things as be rightful ; that we who cannot do any thing that is good without him , may by him be enabled to live according to his will. And this I have by the way observed , that you may see how fully our publick Prayers agree to that rule of our Saviour concerning what we are to pray for , viz. that we are to ask of God to give us the Holy Spirit ; which is done both when we use the formal Petition , and when we pray for any Divine Grace , or Christian Virtue . And when our Souls breath after true Goodness , when they hunger and thirst after Righteousness , when they zealously strive against every evil desire , and every evil work , that we may perfect Holiness in the fear of God ; then do we importunately ask the Holy Spirit , we do effectually invoke him , and attract those Divine Aids to our selves , which will make us what we desire to be , the true followers of Christ , and holy as he was holy in all manner of Conversation . 3. And by consequence the Operations of the Holy Spirit are supposed in those places of Scripture , where God is said to give or work any Grace or good Disposition in our mindes : for if it be the same thing to ask any such Grace , and to ask the Holy Spirit , then the same thing is meant by Gods giving the one , and his giving the other ; i. e. as Dr. Owen very often and very truely notes , when God bestoweth any Blessing of this nature , he doth it by his Spirit . So that all those Texts which ascribe Christian Vertues to a Divine Operation , and consequently those Prayers of St. Paul in behalf of the Christians , that God would make them eminent in all kindes of Goodness , are places pertinent to this subject , and proper to inform us what we are to believe concerning those Operations of the Holy Spirit , which I am now discoursing of . But that which is most necessary of all to observe is this : 4. That this promise of our Saviour concerning the Holy Spirit , does equally regard the Church in all ages , to the end of the world . For those Effects which his Operations are here promised to produce , are needful for all Christians ; and not onely for those to whom Christ spake in person . Now the reason why God would give his Holy Spirit to them being this , that they needed those things which he had taught them to pray for , and because God was their Father ; it follows that upon the performance of the same condition we shall obtain the Holy Spirit ; for God is our Father too , and those things we ask in the Lords Prayer , are as needful for us , and for all Believers , as they could be for them to whom the Promise was made at first . Therefore the gift of the Holy Ghost here promised did not determine with the age of Miracles . Lastly , it is not improbable , that as by the latter Similitude where it is observed , that Children obtain of their Parents things needful for themselves , our Saviour doth encourage every one of his Disciples to ask the Holy Spirit in his own behalf ; So by the former Similitude , where the man is said to prevail , who requested of his Neighbour what was needful for his Friend , we are encouraged to pray for one another , that God would give us his Holy Spirit to convert us from all our sins , and to encrease his Graces in us . This I conceive may be one intention of our Saviour in that Similitude , viz. to excite us to this ●…nd of Charity , by letting us know that we fare the better for the earnest Prayers we make in each others behalf ; and it is the more probable , because he used that Similitude immediately after he had taught his Disciples to pray for one another , by prescribing to them a Form of Prayer , in the use of which they could not do otherwise . These things seem to be clearly implied in that place of St. Luke which we have been considering , and not improper to be observed . And now I should forthwith proceed to those places of Scripture which expresly mention the several Graces of the Holy Spirit , and shew that those needful effects , for the producing of which the Holy Spirit is here in general promised to Believers , are in several of them particularly ascribed to his Operations . But I am sensible that I should then leave behinde me a great Objection against what I have already said , viz. that I have given a very lame account of those Qualifications which are needful to Salvation . For Dr. Owen comes and tells us , that there is a Qualification of quite another kinde than any I have named , absolutely necessary to Salvation ; and that , you must know , is Regeneration . Now indeed our Saviour saith , Except a man be born again he cannot see the Kingdom of God , John 3.3 . And this Regeneration our Saviour likewise ascribeth to the Operation of the Holy Spirit ; Except a man be born of the Spirit he cannot , &c. vers . 5. Wherefore God forbid that any Christian should deny Regeneration to be needful even in the degree of necessity , to qualifie us for eternal Life , or to be an effect of the Holy Spirit , wherever it is . But I cannot think it to be so unintelligible a thing as our Author represents it , who makes it to be somewhat distinct from believing and obeying the Gospel of Christ. Wherefore I shall in the next place particularly enquire into the true notion of Regeneration : and because this is not onely a matter of great Consequence , but the great Out-cry which has been long raised by the Doctor , and his Brethren of the Separation , against the present Ministers of the Church of England , is this , that we are not Orthodox in the point of Regeneration ; I shall throughly consider what the Doctor hath written Pro and Con in this Book of his concerning it . CHAP. III. Of the state of Regeneration . SECT . I. THat we are Regenerated by the Operations of the Holy Spirit , and thereby qualified for eternal Life , is agreed between us ; but I can by no means grant our Authors notion of Regeneration to be true ; and I think his mistake in that , may have led him into divers others . To proceed therefore with the more clearness , I come to shew what it is to be Regenerate or born again . And here I shall be forced to consider the Doctors notion of Regeneration as far as I can understand it ; because if the principle upon which he goes in stating his notion be true , it fundamentally overthrows that which I take to be the true Scriptural notion thereof . For he contends , that these Expressions , to be born again , to be a new creature , and to have a new heart , and the like , do properly and literally signifie that which is intended by them . I say they signifie it figuratively : It must therefore be debated in the first place , whether they be proper or Metaphorical expressions , before we can settle the true notion of the words . This must be done by inquiring whether to be born again , to have a new heart , and to be created anew , can properly be affirmed of those that are qualified to enter into the Kingdom of Heaven ; If not , we are next to consider what figurative sence it is in which these expressions are to be understood . By determining which , according to the Scriptures , we shall come to the right notion of Regeneration . But ( so troublesome a thing it is to deal with a Writer that plays fast and loose ) I must yet go further about to come to the business , and begin with making good my charge against our Author , that he contends for the proper use of these words . For some passages he hath himself that look another way , and might perswade a man that he did not understand those Scripture-expressions literally and properly , but figuratively . Thus he tells us , This new creature therefore doth not consist in a new course of actions , but in renewed faculties , with new Dispositions , Power , and Ability , to them and for them . These Dispositions he saith are the Divine Nature spoken of by St. Peter , a divine principle of operation ; and hereunto , saith he , St. Paul exhorts in these words , Be ye renewed in the spirit of your mindes . If now the new Creature , the state of Regeneration , consists in the renewing of our Faculties , our Wills and Understandings , that is , in furnishing them with new Dispositions , Power , and Ability for a new course of Actions ; then it is not literally true of that man , who is thus fitted for the Kingdom of God , that he is a new creature , but onely figuratively , i. e. that he is the old creature still , onely bettered ; hath the same Will and Understanding that he had before , but these renewed and made better than they were before ; and that God doth not properly give a man another Understanding , or another Heart which he had not before , when he is said to Regenerate him , but that he reforms the old , furnishing them with new Abilities and Dispositions . Again he saith in the same Section , that the New creature consists in the universal Change of the whole Soul , as it is the principle of all Moral and Spiritual Actions . If that be true , then here is the same Soul there was before , only it is changed from bad to good ; and whereas it was hitherto dispos'd to evil Actions , it is now byassed by better Principles than it was before , and disposed to those Actions that are good , and pleasing to God. Consequently it is not true , in the Literal sence , of that man who is fit to see the Kingdom of God , that he is Born again , and is a New Creature , and hath a new Heart , Will and Understanding . Now these , and other such passages in the Doctor 's Book , were either inserted by him , that he might the more fairly retreat , in case he should be forced to quit the Literal and proper sence , or else ( which sometimes happens ) he spake the truth against his will. For whatever he hath said to this purpose , he earnestly contends , that those expressions of the New Creature and Regeneration , are to be understood in their proper sence . And even in this very Section he tells us , It is called the New man , because it is the effect of Gods creating Power , and that in a way of a new Creation . Now the object of a creating Act is an Instantaneous production ; whatever preparations there may be for it , the Bringing forth of a New Form and Being by creation is in an instant . Which words plainly suppose that there is a New being properly created in man , when he is said to be Born again , and to become a New creature ; and he argues from the Literal sence of Creation , to prove that a man is made a new Creature in an instant , for the object of a creating Power is an Instantaneous production . Again he saith , The new creature is produced in the Souls of men by a creating Act of the Power of God , or it is not a Creature ; and it is superinduced into the essential Faculties of our Souls , or it is not a New creature ; for whatever is in the Soul of Power , Disposition , and Ability , or inclination unto God , or for any moral Actions by Nature , it belongs unto the old creation , it is no New creature ; And it must be something that hath a being and subsistence of its own in the soul , or it can be neither New nor a Creature . This passage is strangely perplexed ; for by what our Author saith concerning the disposition and inclination of the Soul to God , one would guess he was for the Metaphorical sence , and all the rest carries it clearly for the Literal . But that we might know his meaning , he falls foul upon them , that say the expression is Metaphorical , and consequently that the New creature is a Moral man that hath changed his course and way ; and in a triumphant manner tells us , This is good Gospel , at once overthrowing Original Sin , and the Grace of our Lord Jesus Christ. I may in time convince the Reader , that he is neither to trust this Author what those Doctrines are , which overthrow these things , nor what the Judgment of our Conformable Divines is in these matters . At present my business is to fix this man to a certain sence , and to make it good , that what I charge him with is his opinion . He saith plainly , that the New creature hath a being and subsistence of its own in the Soul , and 't is superinduced into the essential faculties of the Soul , otherwise it could not be New nor a Creature ; that is , literally and properly so , for it may figuratively ; so that , besides the heart which the Sinner had before , he hath now another , and then I grant the expression is not Metaphorical . He tells us , That which is born of the Spirit , is a new spiritual being , creature , nature , life , as shall be declared . Now he declares what his meaning is by these expressions very solemnly , where he renounceth at large that opinion , which makes them to be Metaphorical , and hath these remarkable words among the rest : So long as we can obtain an acknowledgment from men that the writings of the New Testament are true , and in any sence the word of God , we doubt not but to evince that the things intended in them , i. e. the things signified by Regeneration , New creature , &c. are properly expressed , i. e. by those Phrases ; so as they ought to be , which no body denies , and so as they are capable to be expressed ; i. e. ( if he be consistent to himself ) that they cannot be expressed more properly . Again : Some , meaning himself and his Party , judge the things of the Gospel to be deep and mysterious , the words and expressions of it to be plain and proper . Others , meaning his Adversaries , think the words and expressions of it to be Mystical and Figurative , but the things intended to be ordinary and obvious By all which , and much more to the same purpose , it is plain , that this he must stand to as his opinion ; That the forementioned expressions are not to be understood Metaphorically , but literally and properly . And now my next work is plain , which is this : 1. To prove that they are not so to be understood , as he saith they are . 2. To answer those Arguments which are produced by him to the contrary . SECT . 2. I shall first prove that these expressions ought not to be understood Literally and properly . And I prove it thus . 1. Because it is in it self absurd so to understand them . 2. Because they cannot be so understood without contradicting the Scriptures . 1. Because it is in itself absurd so to understand them . The Reason is , because these expressions of being Regenerated , i. e. Born again , and being Created , do properly note divers things , and yet our Author will confess that the same thing is to be understood by them , when they are used to express the state of a man qualified for the Kingdom of Heaven , or to note the Causes of that state ; wherefore to say also that they are properly to be understood , is to say that the same thing is to be understood by them , and not the same . That they properly note divers things is plain , for to be Born is one thing , to be Created is another . Adam by being Created could not properly be said to be Born ; nor when an Infant is Born , can it be properly said to be Created . Therefore to Create and Regenerate , and to be Created and Regenerated , cannot properly be understood , when they are used to express the same thing , ( as by all they are confessed to do in the case before us ) because properly they do not signifie one and the same , but divers things . This will farther appear , if we consider what other expressions the Scripture useth to note our being Regenerated and Created anew . It is called our being Drawn to Christ , John 6.44 . and our being Awakened , 1 Cor. 15.34 . and our being raised from the dead , Col. 3.1 . Ephes. 2.1 . Now by the same reason , as we shall see afterwards , that being Regenerated , and Created , and having a new Heart , and a new Spirit and Understanding , must be properly understood , all those other expressions must be properly understood too : and then what monstrous absurdities do we charge upon the Scripture ? For no man can properly be said to be raised from the Dead that was not created before . How can it then be properly said , that a man is raised from the dead , and created by the same act ? No man can be said properly to be awakened , who is not alive . How then is it possible that to give life and to awaken should be the same thing in the literal sence of those words ? Or how can all these things be properly drawing , which in the literal sence is not akin to any of them ? But now , according to a figurative use of these expressions , they may be all used to express the same thing , without any absurdity at all , as any man may see that understands what is meant by them , and which I shall ere-long endeavour to explain . Wherefore to retort the Doctor 's charge upon himself , which he hath laid against those who contend that these are Metaphorical expressions ; If it be so , that they are , as he saith , proper expressions , then our Lord Jesus was so far from bringing the Doctrine of Regeneration to more light , by what he teacheth concerning it , that he cast it thereby into more obscurity and darkness , than ever it was delivered in before . And again , if all these expressions are properly to be understood , the Scriptures must be granted to be obscure , beyond those of any other Writers whatsoever , always excepting our Author 's upon this subject . 2. These expressions cannot be literally understood without contradicting the Scriptures ; which I thus prove . If he that is regenerated be a new creature in the literal sence , and hath properly a new nature ; then there must either be a removal of the former Nature , and an introduction of a new one in the room of it ; or else the addition of a new Nature to the former . But to affirm either of these things to be true in the proper sense , is to contradict the Scriptures . That the former Nature is properly renewed , and another introduced into the room of it , is contrary , 1. To those texts which clearly affirm that the same persons who are now regenerate , were once unregenerate ; as when St. Paul saith , Such were some of you ; but ye are washed , but ye are sanctified , &c. 1 Cor. 6.11 . that is , they were the same persons , though now regenerate . But if in Regeneration , literally and properly , one nature is taken away , and another given , Regeneration cannot be said to be a change of the same man , but the Annihilation of one man , and the Creation of another : for to take away one Nature , and to give another ; to take away one Understanding and Will , and to put in another , is properly to put one Soul into the Body , after the destruction of another . 2. 'T is contrary to those Scriptures which suppose sin to remain in the Regenerate ; as when St. James saith , In many things we offend all , James 3.2 . And then they are much mistaken who tell us , that those words in Rom. 7.14 . But I am carnal , sold under sin , to be spoken in the person of a regenerate man. For supposing the old Nature to be taken away , which is the onely Nature wherein there is a principle of sin , and the new Nature given , which is the Divine Nature , it is impossible that Corruption and Sin should remain behinde ; for there is no principle from whence it should proceed . None in the new Nature ; for that is the Divine Nature : None in the old ; for that is taken away . But this seems not to be the notion in which the Doctor owns the Literal sence ; but those passages of his which we have already noted , would encline a man to believe that he favours the other , viz. that Regeneration doth signifie the addition of a new Nature to the old : For the new creature , according to him , hath a being and subsistence of its own in the Soul , and it is superinduced into the essential faculties of the Soul. So that our former Souls do remain still ; and if the new creature be literally to be understood , then , according to our Author , there is a new creature added to the old . And indeed this is clearly the consequence of his arguing : For when he undertakes to explain that Text of St. Paul , 2 Cor. 5.17 . If any man be in Christ he is a new creature , he tells us that the new creature ( which he that is in Christ is ) hath a being and subsistence of its own in the Soul , and is superinduced , &c. wherefore , 1. The former creature remains , i. e. the essential faculties of the Soul : and 2. The new creature is a creature or being properly distinct from the essential faculties of the Soul , i. e. from the former creature . Wherefore the Regenerate man is properly two creatures ; he is the old creature , because the essential faculties of his Soul remain ; he is the new creature , as the Apostle himself saith , i. e. according to the Doctor 's explication , a creature that is superinduced into the old , and hath a being and subsistence of its own . Now besides the absurdity of making a regenerate man to be two creatures properly distinct from one another , the Old , and the New ; the literal sence this way clearly contradicts what the Scripture saith concerning the state of Regeneration ; ( which is the thing I am concerned to prove : ) for the Scripture makes the state of Regeneration to consist in having the Heart of stone taken away , as well as the Heart of flesh given ; in putting off the Old man , as well as in putting on the New ; and when St. Paul saith , He that is in Christ is a new creature , we are not to understand that he is the old creature too : for he tells us all old things are pass'd away , and all things are become new . Now thus I argue : If these expressions are to be understood literally , then it is literally true , that the old man , the old creature is put off , &c. as well as the new man put on ; and therefore it is contrary to Scripture to affirm Regeneration to consist in the addition of a new creature , literally understood , to the old . Lastly , since the Scripture doth express the state of Regeneration by phrases , which literally and properly taken , do some of them signifie the addition of a new Nature to the old , and others the removal of the old Nature , with a substitution of the new ; it is impossible that the literal and proper sence should be intended . Thus I have proved the literal sence of these expressions to be inconsistent with the Scriptures : and having before proved the absurd consequences , which understanding them in this manner is chargeable with , I hope it is sufficiently proved , that they are not so to be understood ; which was the first thing to be done . The consequence of what hath been said is clear , that if they are not to be understood literally and properly , then are they to be understood figuratively and metaphorically ; and nothing can be reasonably desired for the farther clearing of this point , but to answer our Author's arguments against it ; which was the second thing proposed . SECT . 3. All that he saith to the contrary , which can pretend to 〈◊〉 arguing , we have Sect. 7. where his Arguments against the Metaphorical use of these expressions are two ; ( though they are there jumbled together by him without any distinction ) whereof one lies against affirming Regeneration to be a metaphorical expression , or rather such an expression , of what , he saith , his Adversaries understand by it : the other lies against the supposition of any metaphorical expressions whatsoever whereby the Scripture is said to represent the work of God's Spirit upon the Souls of men . The former Argument is to this purpose : If Regeneration be no more than a metaphorical expression of amendment of Life according to the rules of the Scripture , then our Saviour proposed unto Nicodemus a thing which he knew perfectly well before , onely under a new name and notion which he had never heard of before , so to take an advantage of charging him of being ignorant of what indeed he full well knew and understood : But this he saith is a blasphemous imagination ; therefore Regeneration is no metaphorical expression of , &c. The latter Argument ( if you will be so civil as to call it an Argument ) is designed against the opinion that the Scripture useth any Metaphors at all in this matter . For thus he concludes ; Some judge the things of the Gospel to be deep and mysterious , the words and expressions of it to be plain and proper . Others think the words and expressions of it to be mystical and figurative , but the things intended to be ordinary , and obvious to the Natural Reason of every man. Now that which he thinks , is , that the things are mysterious , and the words proper . His Argument to prove this is contained in these passages . If there be not a secret mysterious work of the Spirit of God upon the Souls of men intended in the Writings of the New Testament , they must be granted to be obscure , beyond those of any other Writers whatsoever — If they are the Word of God , the things intended in them are clearly and properly expressed ; The difficulties which seem to be in them , arising from the mysterious nature of the things themselves contained in them , and the weakness of our minds in apprehending such things , and not from any obscurity or intricacy in the declaration of them . Therefore some do well to judge the things of the Gospel to be deep and mysterious , and the words of it to be plain and proper . If there be any coherence in this Arguing , I think it would be this : If there be a mysterious Work of the Spirit upon the Souls of men intended in the Scripture , then the words and expressions of the Gospel concerning it , are plain and proper ; and such a mysterious work there is , otherwise the Scriptures are obscure beyond all other Writings , because the words of the Gospel are proper expressions of such a mysterious work . I begin with this latter Argument . First of all let us consider the Doctor 's Conclusion , that we may afterwards see whether it is to be found in the Premises . If he concludes any thing against his Adversaries , he concludes that the Scripture hath used no Metaphorical expressions at all of the things of the Gospel . For he saith , Herein indeed consists the main controversie whereunto things with the most are reduced , viz. that he and his friends judge the things of the Gospel to be mysterious , and the words and expressions proper ; that is , ALL the words and expressions of it . For if he concludes only that some , or the greater part of them are proper and not figurative expressions , he concludes what none of his Adversaries deny ; and unless he concludes universally , he proves nothing . Now by the way I shall convince our Author , that he hath concluded amiss for himself , by putting him in minde , that he elsewhere acknowledgeth that very thing of the Gospel , which is the subject of our Debate , to be in the Scripture Metaphorically exprest . The work of the Spirit is exprest there by Quickning from Death to Life , it is also exprest by Turning from Darkness to Light. Now as to the latter , our Authors words are these : The term of Darkness in this case is Metaphorical , and borrowed from that which is Natural . As to the former , these : There in is men a spiritual Death , called so Metaphorically , from the Analogie and proportion that it bears to Death Natural . Let us see whether the Doctor 's Argument will not Vnmetaphor these expressions again . If there be a secret mysterious work of the Spirit intended in these expressions , then they are not Metaphorical ; if no such work be intended by them , then are the Scriptures obscure , beyond all other Writers . If he can Answer his Argument for himself , he can Answer it for us too , and then Regeneration in particular will prove a Metaphorical expression ; for if Death be so , then Life is so too , and being Born into that Life , will unavoidably be so likewise . Some of the expressions of the Gospel concerning these matters , the Doctor allows to be Metaphorical ; so that the controversie we have with him , one would think should be , whether there be not more Metaphors than he allows ; not as he pretends here , whether there be any Metaphors at all . But since he will have it so , he must not say hereafter , that he intended only to prove all the expressions of the Gospel were not Metaphorical , since his Argument concludes that they are all proper , if it concludes any thing . That most of them are proper we grant : and 't is well , that it stands not in need of being proved by him ; for his untoward way of proving , would tempt a man to suspect the plainest truth he meddles withal , if he had not better reasons of his own . For Secondly , What consequence is there in this Arguing : If there be a secret mysterious work of the Spirit upon the Souls of men intended in the Scriptures , then are all the expressions of the Gospel concerning it plain and proper , otherwise the Scripture is obscure ? For ( 1. ) None of the expressions of it might have been proper , and yet some of them plain , and then the Scripture would not have been obscure in that thing ; for a Figurative expression may be plain enough to be understood by a man of common sense . Sure our Author will grant , that saying of our Saviour , This is my body , to be figurative ; and I hope he will not deny it to be plain , because it is figurative . So that his Argument , by which he concludes all the expressions of the Scripture , concerning this mysterious work to be proper , doth not prove that any one is so . ( 2. ) If some of the expressions be both plain and proper , and others figurative , some whereof are more and some less plain , as the truth is ; and if those which are not so plain , may be understood by the help of plainer ; then may this secret mysterious work be sufficiently understood , by the expressions of it in the Scripture , and consequently the Scripture far from being the obscurest Book in the world , because all the expressions of it are not to be taken properly and literally . But it seems our Author hath an opinion by himself , that no Writer in the world ever used the liberty of Metaphorical expressions . Thirdly , his way of proving that there is such a mysterious work , is a mere begging of the Question . This we shall see by considering what he must mean by a secret mysterious work , viz. such a work of the Spirit , as is properly exprest by Regenerating , Creating , Quickning , and Drawing the Soul of a man ; and this I grant to be a very mysterious work , if these be all proper expressions of it . Now he proves there is such a work , by this Argument , That otherwise the Scriptures are obscure . Why so ? Because they are obscure if these be not proper expressions of the work of the Spirit ; so that he proves there is a mysterious work , i. e. a work properly expressed by Regeneration , Creation , &c. by this Argument , that these are proper expressions of such a work ; which is to prove a thing by it self : And he proves also that these are proper expressions , because there is such a mysterious work , that is , a work properly expressed by them ; which is to beg the Question . So that if you will grant the Doctor , that they are proper expressions , he can then prove there is a a work properly expressed by them ; or if you will grant there is such a work , he can prove those to be proper expressions . And now I understand the Doctor , when he saies , The Difficulties which seem to be in these things , arise from their mysterious Nature , and not from any obscurity in the Declaration of them ; and I am fully of his minde : for if any one tells me that a Body may be greater than it self , and lesser than it self , and that Transubstantiation may be true Doctrine ; or that a man may be properly Regenerated , Created , Quickned , Drawn , and Awakened all at once ; I grant he does not obscurely declare his minde to me , and that I finde no difficulty to understand the meaning of his words : But the onely difficulty which seems to be in these things ariseth from the mysterious nature , or rather the nonsence of the things themselves contained under these plain expressions ; for the more plain any nonsence is , the more easily it is understood to be so . This I think is a sufficient answer to that slender proof , which the Doctor brings for the judgement of his party , concerning the propriety of these Scripture-expressions ; but it will not be amiss to consider how he represents the judgement of those others whom he speaks of . For he saith , SECT . 4. Others think the words and expressions of it to be mystical and figurative ; but the things intended to be ordinary and obvious to the natural Reason of every man. So that if the Doctor may be believed , there are some who think the effects of the Holy Spirit upon our Hearts are not expressed by any proper words at all in the Scriptures ; but , as he saith , they turn all Scripture-expressions of spiritual things into Metaphors . If any such senceless people there be , they are , I should think , most likely to be found among those that separate from the Church of England ; for many of their Preachers , if we may judge of their Sermons by their Books , do so train them up to Metaphorical talking , that some of them may possibly believe the Scripture affords little or nothing else . But as for those who think the things intended by these expressions , suppose the assistances of the Divine Spirit , are ordinary and obvious to the natural Reason of every man ; I never heard there were any such before , if by obvious the Doctor means discoverable by mere natural Reason ; for the knowledge of these things is by all granted to depend on divine Revelation . But being revealed , I would fain know what reason we are to understand them withal besides our natural Reason . But if by ordinary and obvious , he means plain and intelligible by an ordinary capacity , I am one of those who think the things of the Gospel , whereof we are speaking , to be ordinary and obvious : and that they are not the less , but the more excellent for being so , our Author must grant , unless he will revoke his Argument , that the expressions of these things are not Metaphorical , taken from hence , that otherwise the Gospel is dark and unintelligible . So that we are both agreed in words at least , that Perspicuity and Intelligibleness is an excellent thing . But the truth is , he and his Party have a notion of Intelligibleness and Perspicuity by themselves , as any one would guess by their Writings . For Example , the Doctor here tells us , that if the Gospel intends nothing but moral Duties , and their observance in its Doctrine of Regeneration , then it is dark and unintelligible . Now this is very strange ; for ●f ( as it is confessed on all hands ) moral Duties are easily intelligible , and if the Scripture intends 〈◊〉 more by the Doctrine of Regeneration than the performance of moral Duties , then is the Scripture very intelligible in the point of Regeneration : For that which is the meaning and intendment of the Scripture therein ( which the practice of moral Virtue is at present supposed to be ) is very plain and intelligible ; therefore I say the Gospel in this matter must be so too , in the judgement of all men but those who have been so long used to nonsence , that they reckon nothing intelligible but what they do not understand , and nothing unintelligible but what they do . Possibly the Doctor will grant , that upon this Supposition , the Gospel is intelligible , to those who do understand this to be the meaning of Regeneration ; but he will pretend that it is unintelligible how these expressions of being regenerate and created , &c. should be Metaphorical expressions of being good and virtuous Christians . Some such thing he intimates within a few Lines after , in these words : Others judge that under a grandeur of words and Hyperbolical expressions , things of a meaner and lower sence are intended , and to be understood . So that our Author seems unable to understand how such grand and lofty Phrases , as being Regenerated , Created , and Quickened from death , should come to signifie such a creeping attainment as that of being truely good and virtuous . Alas ! to love the Lord our God with all our hearts , and our Neighbour as our selves ; to follow the example of our Blessed Saviour , and to obey the commands of the Gospel uprightly and universally , these are but things of a meaner and lower sence ; and 't is unintelligible how they should be intended by the grandeur of such Hyperbolical expressions , as Regeneration , and the new Creation are . Tell us then , I pray , what be those things of a nobler and loftier sence than those which must be understood by these grand expressions . Forsooth , we are to understand the proper and literal significations of these expressions , viz. that men are properly created , born again , and raised from the dead , when they are qualified for the Kingdom of Heaven . These indeed are lofty things ; but so unfit are they to be understood by those expressions , that they cannot be understood at all ; and that we are not so to understand those Phrases , our Author hath implicitely confessed but two lines before , where he saith , that all things are so expressed in the Scriptures with a condescention to our capacity , so as that there is still an inexpressible grandeur in many of them beyond our comprehension . Now if the mystery of that work of the Spirit upon our Hearts , whereby we are fitted for Heaven , be so expressed by these Phrases , then let him mark what follows , viz. 1. That we are not required to understand these Phrases in their proper meaning : for as I have shewn , it is impossible they should be so understood , with the least congruity ; therefore if the Scripture in any measure condescends to our capacity in using those expressions , the literal sence of them is not intended . 2. When the Scripture is said to condescend to our capacity , it is always by the use of Metaphors ; thus God is said to have Hands and Eyes , and this with condescention to our capacity ; but sure you will not say that we are to understand these expressions properly , but that by the Hands of God we are to understand his power , and by his Eyes his knowledge . Now if the Scripture condescends to our capacity in representing the mentioned effects of God's Spirit , by Regeneration , Creation , &c. then by the same reason these are Metaphorical expressions too , by the using of which for the expressing of those effects , the Scripture condescends to our capacity . Lastly , he saith that there is still in these things an inexpressible grandeur beyond our comprehension . If the grandeur of these things be expressed by a grandeur of words proper to the things , the grandeur of these things is not inexpressible , as he saith it is . The proper meaning also of being born and raised from the dead , he clearly comprehends , I suppose ; how happens it then that the things properly meant by these words are beyond his comprehension ? That it is beyond his comprehension or any mans else that the same person should in the proper sence be Born , Created , and Raised from the dead , all at once , I do not question , since it is sufficiently incomprehensible that contradictions may be true . But then they are the contradictions implied in the proper acceptation of these Phrases in our present case , which make the things incomprehensible : for set the contradictions aside , and you cannot deny the proper meaning of those words to be beyond your comprehension , i. e. you could as well comprehend what it is for the same man to be properly Born , Created , Quickned , Awakened , by the same numerical act , as what it is for the same man to be first Created , then Born , then Quickned , and the like . So that if our Author had marked the true reason why he might lawfully affirm the thing supposed to be properly express'd by these phrases , to be beyond his comprehension , he would have confessed it to be the contradictions implied in the supposition , that those phrases do properly express it . Had he therefore considered his own words , he had presently seen that his sublime nonsence is none of those loftier things that are to be understood by Regeneration . I have been the longer in confuting this pretence of these men , that these Scripture-phrases are properly to be understood ; because it is the foundation of those wilde Doctrines concerning Grace , and the Operations of the Holy Spirit , and the manner of Conversion , and the nature of Holiness , which they have introduced into Divinity . Were it not for their amusing the people with such discourses about Regeneration , and the New Creature , as if they were literally to be understood ; it were as unlikely for them to perswade the meanest of their Hearers that no man can be converted till it is impossible for him to hinder it , that conversion is wrought in a moment , that before that moment comes the very best actions of men are sins , as it would be that the Romanists should cheat so many ignorant souls into the belief of Transubstantiation , had they not a weak pretence for that Doctrine , from the sound of those words This is my Body , which they contend are literally and not figuratively to be understood . The people of both these parties are to be pitied , since they equally surrender up their understandings to their Guides , and receive their interpretations of Scripture without examining them . And then , out of reverence to the Scriptures themselves , which say This is my Body , and that we are Born again , and Created , and Quickened , &c. they come to believe nonsence , i. e. that these expressions are to be understood in their proper sence , as their Masters teach them . But how they themselves can be excused , since I fear they cannot but be aware of the dishonour that is done to the Scriptures , and the mischief which may happen to the Souls of men by such an absurd use of Scripture-metaphors as that , I cannot understand . Some of them I think may take Sanctuary in that Ignorance , which will I hope make some abatement for the mistakes of the people ; but as for the rest , they would do well to consider those dreadful words of our Lord , Luke 17.1 , 2. It is impossible but that offences will come ; but wo unto him through whom they come . It were better for him that a mill-stone were hanged about his neck , and he cast into the sea , than that he should offend one of these little ones . SECT . 5. I should come next to consider that Argument of the Doctor , which lies particularly against the supposal of Regeneration to be a Metaphorical expression of reformation of Life according to the Scriptures , which he takes to be his Adversaries notion of Regeneration : But it is fit their notion should be better understood than as 't is lamely represented by him . Wherefore my next business shall be to state what I conceive to be the true meaning of Regeneration ; which being done , I promise the Doctor not to forget his Objection against it . The meaning of being Regenerate or born again , will be fully known , if we know what it signifies as a State , and what as an Effect . I shall first consider what is the meaning of being Regenerate , as that phrase implies the state or condition of that man who is said to be Regenerate ; and then I shall offer those reasons which make it evident , that that meaning is fit to be expressed by this Metaphor . 1. As Regeneration denotes a State , I affirm , that to be regenerate or born again , signifies in its utmost meaning to become a sincere Proselyte , or Disciple of our Lord Jesus . I shall first briefly shew what I mean by a sincere Disciple of Christ. Secondly , I shall prove that to be the meaning of a regenerate state . To be a sincere Disciple of Jesus , consists in these two things . 1. In being baptized , as our Saviour requires . 2. In making good the profession of Baptism , which is to believe in Christ , and to obey his Commands . This is clearly answerable to that rule which our Blessed Saviour gave to his Apostles , according to which they were to make men his Disciples : Go ye therefore , and teach all nations , baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost . i. e. admitting them by Baptism into the Church , and thereby engaging them to believe , and to profess their Faith in the Father , Son , and Holy Ghost , and of that Doctrine to which they have born record . Teaching them to observe all things whatsoever I have commanded you , i. e. and by the same Baptism engaging them to obey all my Commands . That therefore which makes us sincere Disciples , is thus to believe , and obey , as we are by Baptism engaged to do . Now because to obey the Commands of Christ , whatever we lose or suffer by it , is the clearest proof we can give to our selves or others , that we own him in good earnest to be our Lord and Master , and that we do heartily believe him to be the Son of God ; therefore we finde that our Saviour speaks of this obedience to him , as if it were the onely thing in which our being his true Disciples did consist . Thus John 15.8 . Herein is my Father glorified , that ye bear much fruit , that ye be fruitful in Piety and good works , so shall ye be my Disciples . The same thing is affirmed of obedience to one , but that a very remarkable Precept of our Saviour , John 13.34 . A new commandment I give unto you , that ye love one another as I have loved you . By this shall all men know that ye are my disciples , if you have love one to another . i. e. such love as Christ had to us . Now we are not to think that this last saying of our Saviour concerning that one instance of obedience to him , or that the former concerning obedience in general , do exclude either the one obedience to the rest of his Laws , or the other believing him to be the Son of God , from being necessary to make us his true Disciples . But that by such an high act of Vertue , as to love the Brethren as Christ loved us , it may strongly be concluded that we will not stick at any thing he requires of us ; and that our yielding a sincere obedience to all his Commands does clearly suppose that we believe him to be the Son of God , and all his promises to be true . Hence our Saviour does not admit that we can be his Disciples , if we do not entirely submit our selves to him . If any man come to me , and hate not his Father , &c. and his own life also , he cannot be my Disciple , i. e. unless he loves God , and Truth , and Goodness so much more than all his worldly Interests , even his Life it self , that he may be said to hate these things when his love to them is compared with his love to Christ , he cannot be a Disciple of Christ : He cannot be so , if he be not willing to part with all earthly things in obedience to Christ. The meaning is , he cannot be a sincere Disciple , he cannot answer the profession of Baptism , while it is thus with him . Thus are we taught to interpret those words by our Saviour himself in another place , If ye continue in my word , to do according to it whatever betides you for so doing in this world , then are ye my Disciples indeed , St. John 8.31 . So that the best notion we can frame of a true Disciple of Christ , and that to which we are guided by Christ himself , is this , that he is one who doth so firmly believe that Jesus is the Son of God , and that all his promises are true , as to love God above all things , and yield an hearty obedience to all the Commands of Christ. Now Secondly , I am to prove , that the state of Regeneration means no more than to become such a Disciple of Christ as I have described ; and my first Argument is this . 1. It is acknowledged that unless we be Regenerate we cannot see the Kingdom of God ; and withal , that if we be Regenerate , we have thereby all that is necessary to qualifie us for his Kingdom . It is , I think , likewise acknowledged , that it is equally necessary and sufficient for that end , that we be the sincere Disciples of Christ. Let these things be granted , and I am much mistaken , if it does not follow , that to be Regenerate , and to be a sincere Disciple of Christ , are the same thing . If the latter be not readily granted , it is clearly proved from all those Scriptures which suppose Faith and Obedience to be necessary and sufficient qualifications for eternal Happiness , such as these : He that believeth and is baptized , shall be saved ; but he that believeth not , shall be damned . Christ is the Author of salvation to them that obey him . He that believeth on the Son , hath everlasting life ; and he that believeth not on the Son , shall not see life , but the wrath of God abideth on him . Blessed are the pure in heart , for they shall see God. Without holiness no man shall see the Lord. No unrighteous person shall enter into the kingdom of heaven . The righteous shall go into life eternal . And who is righteous ? He that doth righteousness is righteous . Whosoever heareth these sayings of mine , and doeth them , I will , &c. Matth. 7.24 . Thus coming to Christ is sometimes affirmed to be the condition of having life by him ; and then by coming to Christ , nothing can be meant , but being his true Disciple , which in allusion to the Jewish Proselytism is called coming to him . I am the bread of life , saith our Saviour ; he that cometh to me , i. e. is my Disciple , shall never hunger ; and he that believeth on me shall never thirst . Him that cometh to me I will in no wise cast out . Now is there any thing plainer in the Book of God , than that to be a sincere Disciple of Christ , i. e. to believe in him , so as to love him and obey his Commands , is that state or condition of a man , whereby he is , and onely is qualified for the Kingdom of Heaven ? And if that be true , it follows by undeniable consequence , that Regeneration , and all those other Metaphors which express the state of a man qualified for eternal happiness , do signifie nothing else but his being such a Disciple of Christ , as to believe in him , to love him , and obey him . For if Regeneration signifies any other state , then first , to believe in Christ , and to obey his Gospel , is not a sufficient Qualification for pardon of sin , and eternal happiness , contrary to all those clear Texts now mentioned ; for besides this , that other state supposed to be meant by Regeneration would be necessary . And then secondly , ( which is equally contrary to the Scripture ) Faith and Obedience would not be so much as necessary to qualifie us for Salvation , since that other state , supposed to be meant by Regeneration , would be sufficient without them . 2. The state of a regenerate man is by St. John explained to be that of being such a Disciple of Christ as we have described . Thus he tells us , 1 John 5.4 , 5. Whatsoever is born of God overcometh the world ; and this is the victory that overcometh the world , even our faith . Who is he that overcometh the world , but he that believeth that Jesus is the Son of God ? Here we have the full character of a true Disciple of Christ , viz. one who so believes that Jesus is the Son of God , that his Faith prevails against all worldly temptations , the lust of the Flesh , the lust of the Eye , and the pride of Life , and who therefore keeps the Commandments of God , not reckoning them to be grievous . For this is the reason given by St. John , why he that loves God keeps his Commandments ; because he that is born of God overcometh the world . Thus also , vers . 1. Whoever believeth that Jesus is the Christ , is born of God. This is the state of Regeneration , to believe that Jesus is the Christ , with such a faith as implies obedience ; which is afterwards expresly added in those terms of keeping Gods Commandments , and overcoming the world . Again , Chap. 2.29 . If ye know that he is righteous , ye know that every one that doth righteousness is born of him . And in the next Chapter , vers . 9. we finde that every one that is born of him doth righteousness . Whosoever is born of God doth not commit sin ; for his seed remaineth in him , and he cannot sin , because he is born of God , i. e. such is the state and temper of his Minde , such is the disposition of his Will and Affections , that he doth not sin ; but his Life is agreeable to the Laws of God , for his seed remaineth in him ; for the Word of God , that divine Seed ( so called , Matth. 13.19 . 1 Pet. 1. ) hath wrought its due and proper effects upon his soul by its precepts and motives ; for where this seed is received into a good and honest heart , it will grow into good fruits , and be an effectual principle of obedience , and a holy life . Wherefore the Apostle addes , and he cannot sin , i. e. it is not onely true of him that he abstains from sin , but it is contrary to the genius and the sense of his soul to sin . It is not the consideration of worldly Interests ; it is not the want of Temptation and opportunity that keeps him at any time from offending God , so much as the sense of his duty to God , his love of Virtue , and the conformity of his Minde to the Laws of God ; which so long as they continue , are principles which will carry a man through the whole circle of holiness and vertue . Thus we use to say of a meek-spirited man , that he cannot be furious ; and of an honest man , that he cannot deceive ; and of a generous man , that he cannot do a base or unworthy action . By which words we do not mean that it is absolutely , but morally impossible that he should , it being directly contrary to the frame and the temper of his minde so to do . And such is the state of him who is born of God ; and it is well expressed in those words of Joseph , How can I do this great wickedness , and sin against God ? He cannot sin , i. e. the reason why he doth not sin , is because it is abominable to him so to do , and repugnant to the bent and inclination of his nature ; which being Holy and Divine , will therefore produce a correspondent , i. e. a godly and vertuous Life . So apparently false is that Doctrine , that although a man , who hath been once regenerated , fall into foul and abominable offences , yet the Seed of God , and the Root of the Matter , and true Grace remains in him still : For the Apostle saith , He that is born of God sinneth not , because the seed of God remaineth in him ; and he cannot sin , because he is born of God. How should this be a reason why he cannot sin , viz. that the Seed of God remains in him , that he is born of God , if he may be guilty of notorious and wilful sins , and yet that Seed remain , and he be regenerate still ? Thus have I proved out of the holy Scripture , that by a state of Regeneration , the Scripture means no more than being a sincere Disciple and Follower of our Lord Jesus . SECT . 6. I must now tell Dr. Owen that he hath not done fairly , to represent the opinion of his Adversaries , concerning the state of Regeneration , as if they believed it consisted onely in a Reformation of Life , excluding a real change in the Soul. And this is the best artifice he hath wherewith to delude his Reader into an ill opinion of them , viz. to state their opinions falsly , and then to fasten odious names upon them , as he doth frequently in his Book . Thus he tells us , We , meaning himself and his followers , say and believe that Regeneration doth consist in Spirituali Renovatione Naturae , a Spiritual Renovation of our Nature . Our modern Socinians , that it doth so in Morali Reformatione Vitae , a moral Reformation of Life . What other Socinians our Author hath found out , besides the modern , I know not : but here he calumniates us and the Socinians too . Though the Socinians deserve rebuke , yet they are not to have lies told of them ; for not onely we who are no Socinians , but those that are , do acknowledge the state of a regenerate man to consist in the spiritual renovation of his Nature . Whereas therefore he tells us , If they will grant that this moral reformation of Life , doth proceed from a spiritual renovation of our Nature , this difference will be at an end ; I answer him , that this difference is at an end before 't is begun . For we have always granted it ; and as I shall shew him presently , he knew it too : Onely our Author was willing to impose the fallacy of Non causa pro causâ upon his Readers : and to gain the better opinion of his endeavours in this Chapter , he would make them believe that his designe is indeed to prove that there is a change of the Heart as well as of the Life in a regenerate man. Now this is not the thing he had to prove against us , however he shifts the Question here , that ( to use his own words ) he might take an opportunity to rail at others for want of better advantage . His business was to prove that Regeneration and the new Creation are to be understood properly ; and ( as he knows ) a foundation was hereby to be laid of affirming that we cannot be regenerated without the interposal of an irresistible power , like to that whereby the world was made , and the dead shall be raised . Here lies the difference between him and us , not whether Regeneration implies a change of the Soul as well as of the Life . And this he confesseth himself in the very next Page , Sect. 20 , where he saith , Some say a new Creature is no more but a changed Man ; it is true : but then this change is internal also ; yes , in the Purposes , Designes , and Inclinations of the minde . But is it by a real infusion of a new Principle of spiritual Life and Holiness ? No , it denotes no more but a new course of Conversation ; onely the expression is Metaphorical : A new Creature is a moral Man that hath changed his course or way . Now under that new course of Conversation , which he saies some mean by Regeneration , either he includes an internal change , as their meaning too , or not . If he does , then he confesseth their true meaning , and the difference is at an end : If not , then he either wants a good Conscience or a good Memory ; for he granted before , that they confessed an internal change also . As to what he addes , that they deny the real infusion of a new Principle of spiritual Life and Holiness ; I say , they do not deny a new Principle of Holiness to be in the Regenerate : for they confess the Seed of God , that is , the Word of God to be in them ; the Precepts and Motives whereof prevailing in their mindes , are properly a principle of Holiness of Life in them . Now whether this Principle be really infused into them or not , belongs not to this place to consider , where we are treating about the state of Regeneration , and not the manner whereby the Holy Spirit doth regenerate us . Whereas he saith , that the new Creature according to them is a moral man that hath changed his course or way , he ought not to blame them for it , since the change of the Heart is supposed in that of the Life . He knows there is no better way to judge of the Tree than by the Fruits ; of the temper of the Minde , than by the constant course of the Life ; and therefore we should conclude , it is a very honest account which they give of the new Creature , because it will not suffer a man to reckon himself regenerate who doth not sincerely amend his Life according to God's holy Word ; which is a good way to keep Hypocrites from pretending too fast to Regeneration , who might else be comforting themselves that their hearts are good , while their lives and manners are naught . I am sure their description of the regenerate state is agreeable to what St. John saith of it , He that doth righteousness is born of God. But after all , I thus far differ from him , that I look upon his distinction between Spiritual and Moral to be vain and useless in the description of a regenerate state , or of Regeneration ( which is his own phrase ) as passively considered . For as the moral reformation of Life , which he speaks of , is spiritual ; so the spiritual renovation of our Nature is moral : For as the state of a regenerate man , in both respects , may be called spiritual , as being caused by the grace of the divine Spirit ; so in both it may be called moral , as consisting in the purity both of Heart and Life , and the conformity of our Mindes and Actions to the divine Laws . For I suppose he will grant that all sin , i. e. all unbelief of God's Word , and all disobedience to Gods Commands , whether moral or positive , is Immorality . Therefore faith in God , and obedience to his Will , is Morality , or moral goodness , i. e. they are things good in their own nature , eternally and unalterably so . This man chargeth his Adversaries here with confused notions , and Sophistical expressions about Morality ; where he doth not tell the Reader one of their notions or expressions about it ; and therein he hath done more like a Sophister himself than a Doctor . 'T is in this Latitude , which I have told you , that they understand moral Righteousness and Virtue , who affirm that the state of a regenerate man doth consist therein ; and that there is no difference between Grace and Virtue , between Spiritual and Moral , supposing that by Grace and Spiritual you express not the cause , but the state of Regeneration . If Dr. Owen does not take them in this sence , he misunderstands them , and makes a wrong report of their judgement , concerning the sufficiency of moral Righteousness to qualifie men for Heaven . If he does thus understand them , and yet is angry because they make no distinction between Grace and Virtue , a spiritual and moral state , as I finde he is , Sect. 19. sure it must be because he thinks all is not moral Virtue which they say is , viz. faith in God , and universal obedience to his Will ; and then the contention between us is a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a strife about words , in which I suppose he has the hardest part , unless he can shew , that to disbelieve any of the Revelations , and to disobey any of the Commands of God , are not Immoralities . Or else the reason of his displeasure must be , because he thinks a regenerate state doth not consist in Faith and Obedience ; which , if I understand him , is his opinion ; and 't is our affirming the contrary which hath made him so fierce against us , as I observe him to be , Sect. 17. where he hath these strange words ; Regeneration doth not consist in a moral reformation of Life and Conversation ; let us suppose such a reformation to be extended to all known instances . Suppose a man be changed from Sensuality unto Temperance ; from Rapine to Righteousness ; from Pride and the dominion of irregular Passions unto Humility and Moderation ; with all instances of the like nature which we can imagine , or are prescribed in the rules of the strictest Moralists . Suppose this change be laboured , exact , and accurate , and so of great use in the world . Suppose also that a man hath been brought and perswaded unto it through the preaching of the Gospel , so escaping the pollutions that are in the world through Lust , even by the knowledge of our Lord and Saviour Jesus Christ , or the directions of his Doctrine delivered in the Gospel ; yet , I say , ALL this , and ALL this added unto Baptism , accompanied with a profession of Faith and Repentance , is NOT REGENERATION , nor do they comprise it in them . Is not ALL this Regeneration ? Not a change from sin in all known instances ? not a change to Virtue in all instances which we can imagine , or are prescribed by the strictest Moralists , not excepting our Saviour himself ? not to escape the pollutions that are in the world through Lust , and to be perswaded hereunto through the faith of the Gospel ? What do these men make of Regeneration ? Where is that reverence which they pretend to have for the Word of God , which they do thus openly and notoriously contradict ? Was it not true which I said , that our difference with these men is this , that we affirm Regeneration to consist in the faith and obedience of the Gospel , and they deny it ? But let us hear Gods Word once more concerning this matter : St. John saith , He that believeth that Jesus is the Christ , so believes it as to overcome the world , is born of God. Now does not this man contradict St. John , when he saith , Though a man hath escaped the pollutions that are in the world through Lust , even by the knowledge of our Lord and Saviour Jesus Christ , he is yet not born of God. St. John saith , We know that every one that doth righteousness is born of God : But quite contrary saith our Author ; Let a man be changed from Sensuality to Temperance , from Rapine to Righteousness , with all instances of the like nature which we can imagine , he may yet not be born of God. Doctor , I challenge you here before your own Party , and the world , of contradicting the plain and express words of God , and that in a matter of the highest moment to us , wherein the eternal salvation of mens Souls is most nearly concerned ; which is enough to provoke the indignation of all good men against you . Let us again suppose a man in that state which our Author hath well described , but unchristianly reprobated ; and then I demand , what lacketh he yet besides perseverance in that state ? Not to tarry for the Doctor 's Answer , I shall prove from the words of our Blessed Saviour that he lacketh nothing else . A certain Ruler asked our Saviour , What shall I do to inherit eternal life ? Luke 18.18 . And Jesus said unto him , Thou knowest the Commandments , Do no commit adultery , &c. And he said , All these have I kept from my youth . Jesus answered , Yet lackest thou one thing ; sell all that thou hast , and distribute unto the poor , and thou shalt have treasure in heaven , and come and follow me . The Ruler then wanted nothing but a willing minde to part with his Estate when God required it , and to become a follower of Jesus ; for had he done this , we have our Saviour's word for it , he should have had treasure in Heaven , which none but the Renegerate shall have . But our Authors moral man wants none of those Qualifications which this Ruler either had or wanted , that were necessary in order to his inheriting eternal life ; he wants none of them which the other had , being changed from Sin to Virtue in all instances ; he wants none of them which he lacked ; for he is a follower of Christ , baptized , professing Faith and Repentance ; and he is changed from Covetousness too , which is one known instance of sin , to a readiness of yielding up his Estate when God will have him do it , which we may easily imagine to be an instance of Virtue . Therefore the Doctor reprobates him whom Christ chuseth , he condemneth him whom God justifieth . It is the great discouragement which this Doctrine gives to true goodness , and the dishonour which this Writer doth to the Gospel , by pretending himself a Christian , which makes it needful to prove these plain things against him . SECT . 7. Let him not think that he hath made himself whole , by adding these words at last : Whatsoever there may be of actual Righteousness in these things , they do not express an inherent habitual Righteousness . For this will not serve his turn ; since , 1. Here he does no more than give a reason , the best he has , why he contradicts the Apostle , who saith , He that doth righteousness is born of God , by saying that he is not born of God. But then , 2. His reason here is as false as his Doctrine , and as contrary to Scripture . Our Saviour saith , An evil tree cannot bring forth good fruits ; but he hath the face to say that it can : for he saith that a man who is not inherently and habitually righteous , may bring forth all these good fruits , even all instances of reformation of Life which can be imagined . St. Paul likewise saith , that the carnal minde is enmity against God ; for it is not subject to the Law of God , neither indeed can be . And that you may not think , that subjection to the Law of God , which consists in universal amendment of Life , not here to be meant ; observe that in the same Chapter , Rom. 8. he saith , There is no condemnation to them that walk after the Spirit ; and if ye live after the flesh ye shall die , but if ye through the Spirit do mortifie the deeds of the body , ye shall live . So that if the carnal minde can be so far subject to the Law of God , as that the carnal man may walk after the Spirit , and mortifie the deeds of the body by the Spirit , then it is possible for a carnal man , so continuing , to be saved ; which again contradicts the Apostle , who saith , that to be carnally minded is death . But now our Author's Doctrine is this , that the carnal man while he is such , viz. one who wants inherent habitual Righteousness , who is not regenerate , may be subject to the Law of God , and may mortifie the deeds of the body ; for he saith , all that actual righteousness which he had before described , and which does unavoidably imply mortifying the deeds of the body , and walking uprightly according to the Gospel , does not express an inherent habitual righteousness , which is the same with being spiritually minded . And does not he contradict the holy Apostle by so saying ? I know not what he can possibly say to save himself from this charge of contradicting the Apostle , but that his meaning is not that the carnal man can mortifie the deeds of the body , by the Spirit , and that he can walk after the Spirit , i. e. that he reforms himself thus universally , as he is supposed to do , by the Spirit ; but onely that he may be such a reformed man , that he may mortifie the deeds of the body , that he may walk according to the rules of the Gospel ; and yet all this proceeds from the Old Nature , and this work belongs but to the old Creation . And this I finde indeed to be his sence ; for he tells us , Whatever is in the Soul of Power , Disposition , or Ability , or Inclination unto God , or for any moral action by nature , i. e. before regenerating Grace comes , it belongs unto the old Creation , it is no new Creature . Now by comparing these words with his 17 Section , we may now discern , that by the inherent habitual righteousness , which the moral man wants as he saith , he does not mean an internal disposition and inclination to Virtue , correspondent to that righteousness which he practiseth in his life ; for he supposeth that in the state of Nature or Vnregeneracy , such a disposition and inclination , such a power and ability he may have : But he means by it , a principle of spiritual life and holiness infused by the Holy Spirit , as he explains himself afterward . So that this is the defence he must make for himself out of his Book , when I charge him with contradicting St. Paul , viz. that he onely saith , the carnal man may mortifie the deeds of the body , may be universally righteous and obedient in his life ; but this is no more than a natural work all this while ; all his actual righteousness , and his internal disposition to it , belongs unto the old Creation , it is no new Creature ; whereas the spiritually-minded man , of whom St. Paul saith , that he walks after the Gospel , walks after the Spirit too ; and when he mortifies the deeds of the body , does mortifie them by the Spirit . This pretence , so derogatory from the grace of the Holy Spirit , contradicts the Scripture , which saith , He that doth righteousness is born of God. I shall now onely observe , that our Author , whatever he pretends to the contrary , is discovered to be a rank Pelagian . I speak it with great seriousness ; for the thing is plain , and he cannot with any modesty now deny it . He makes it possible for a man to mortifie the deeds of the body without the Spirit ; and to walk after the Gospel , though he be not led by the Spirit ; to keep the commands of God by the mere abilities of Nature ; to be universally righteous in his life , and to be disposed and inclined thereunto in his Soul , without an infusion ( as his phrase is ) of a new principle of spiritual life and holiness . And he plainly supposeth , that all that righteousness which the Gospel requires , viz. an universal performance of God's commands , proceeding from the belief of the Gospel , may belong unto the old Creation , and be no new Creature , nor the work of the Spirit . Now Pelagius his great Heresie was this ; That a man by his natural Faculties might do that which God required , without any further help from God , than that of declaring his will. For , setting that aside , he thought our willing and doing needed no divine assistance , as St. Austin reports him ; and that God gave us the power of choice in vain , if we cannot do his will , unless he always helpeth us , as St. Hierom saith concerning him . It is the same which the Doctor saith , while he makes all the righteousness and disposition thereunto which we have been considering , even that of the faith and obedience of the Gospel , to be the effect of nature , and to belong unto the old Creation , so that a man may believe the Gospel , and keep the Commandments of God , without the renewing grace of the Holy Spirit . If the Doctor saith , that however in all the Regenerate he ascribes that righteousness to the Holy Spirit , and his Grace ; this will not bring him off : For Pelagius himself was brought to confess , though not the same thing , yet what would serve his turn , as well as this can the Doctor 's . For at length he said , Therefore is the Grace of God given , that what we are able to do by Nature , we may more easily do by Grace . But the Doctrine of the Catholick Church was , that Grace is necessary to our doing the Will of God ; and if that be true , it does equally conclude both him and Pelagius to be the same Hereticks , though he saith doing the Will of God is sometimes the effect of the gracious Aids of the Spirit ; and Pelagius said , doing it more easily was always so . Our Author , I confess , speaks divers things in this Book which destroy this Pelagian Doctrine ; for he is sometimes in the humour of a Manichee , which is an Heresie of the other extream , and will not allow that a man can do any good action whatsoever , without an irresistible determination of his Will thereunto , as in due place I shall put him in minde again . How he came by the knack of believing such inconsistent things , if he believes them , I know not ; but he makes great use of his Talent that way , as I shall have further occasion to shew him hereafter . But whether he believes these Contradictions or not , as long as he asserts Pelagian Doctrines , he is to be judged from his own words , and to go for a Pelagian . I grant that the sence of what a man saith in one part of a Book , is to be judged of by what he saith in another ; but that always is upon supposition , that his words are capable of that sence , which is that way endeavoured to be put upon them . But our Author 's arguing in Sect. 17. compared with Sect. 20. is in my judgement so notoriously for the Pelagian Heresie , that if Pelagius himself were here , we could not discern the least difference between them , in the point of man's natural ability to keep the Commandments of God. Indeed he gives the Pelagians ill words enough in many places of his Book ; and he would perswade his Reader that his Adversaries are a kinde of Pelagian Hereticks ; but , for ought I see , he is more angry at the name of Pelagius than at his errour ; or he hopes that he may unsuspectedly broach the opinions of Pelagius , while he falls foul upon other men as if they were his followers . And truely this insincerity he might happily learn from Pelagius himself , who was wont to say , and unsay , to contradict his own Concessions one while , and his Assertions another , when he was to save himself now against the Catholicks , and then against his own Party , as St. Augustin tells us : which being considered , I leave it to others to judge whether our Author is not to be esteemed a Pelagian , though he elsewhere affirms things inconsistent with Pelagianism . I believe he has but one way to come off , and that is to renounce the Doctrine here by him maintained , viz. That a man may do Righteousness without the renovation of the Spirit , or without being born of God ; and then he must say with the Apostle , that He that doth righteousness is born of God ; which is one of those Arguments whereby I have proved , that a state of Regeneration is a state of inherent personal Righteousness , and which , together with the rest I have produced , does prove , that to be Regenerate , as it signifies the state of a man , is no other thing than to be a sincere Disciple of Christ , to believe and obey the Gospel of our Blessed Saviour ; which was the first thing to be shewn . SECT . 8. 2. If we consider Regeneration as an effect , we are to enquire into the causes and means of that state which we have described Regeneration to be . These our Saviour affirms to be Water , and the Spirit , vers . 5. viz. when he repeated his Doctrine to Nicodemus : Concerning which Grotius well notes : Exponit jam qualem nativitatem intelligat , nè Nicodemus diutius Allegoricae locutionis ignorantiâ fallatur . Our Saviour now explains what Birth he understood , that Nicodemus might no longer be deceived by his ignorance that Christ spake figuratively : For after it was told him that this Birth was effected by Water and the Spirit , he could not dream that our Saviour meant being born again , in the literal and proper sence , as he conceived at first , when it was onely told him , Except a man be born again be cannot , &c. Now whether one cause of the state of Regeneration , or more , be expressed in these words by Water and the Spirit , is not generally agreed upon ; there being some , whereof Grotius himself is one , who conceive that by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those words signifie the sanctifying or cleansing Spirit of God. Non loquitur de Baptismo , saith Grotius ; but withal he saith , Sed locutiones sunt alludentes ad Baptismum ; our Saviour alludes to Baptism , as he supposeth him to allude to the Eucharist in those words ; Except ye eat the Flesh , and drink the Blood , &c. But by the leave of so great a man , I think the other opinion more generally received , and in particular maintained by Dr. Hammond , viz. that by Water Baptism is here meant , to be ( to say no more ) far more probable than the supposition of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that for these two reasons , 1. Because Baptism was that ceremony of Proselytism among the Jews , which our Saviour borrowed from them . To be born of Water was no new Name or Notion , as Dr. Owen pretends ; for the Jews called their Proselytes Recens nati , ( as Grotius himself observes ) new Born men , and as such counted them to have quitted their Relation to their former Country , Parents , and Kindred : and since the Jewish Proselyte was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a baptized person , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or immersion in Water , was one of the indispensible ceremonies of his Proselytism , or Regeneration ; we may well conceive that by being born of Water , our Saviour meant becoming a Proselyte to his Church by Baptism , as by Baptism the Jews admitted Proselytes to theirs ; for otherwise it would not have been so strange that Nicodemus a Master of Israel should not understand what our Saviour meant by being born of Water . 2. St. Paul does expresly call Baptism the laver of Regeneration ; which what it signifies but a means whereby we are regenerated , or become the Disciples of Christ , I cannot understand ; and then that is the very same with being born of Water . Now where there is not onely no necessity to finde a figure in Scripture-phrases , but the proper sence also contains a truth very pertinent to the Subject spoken of , in all reason there the proper sence ( and consequently here of the word Water ) ought to be followed . And then being born of Water signifies our being admitted into the Church as the Disciples of Christ , and engaged to be so for the future by Baptism . To be born of the Spirit , is to be made the sincere Disciples of Christ , and true to the profession of Baptism by the Operations of the Holy Spirit ; and what the Scripture teacheth us concerning them , is the main designe of this Treatise to shew ; therefore I shall say no more of them in this place ; but onely adde , that we are not to understand the Spirit of God to be the immediate cause of our Regeneration , or becoming good Christians ; but we are to suppose those other Causes , viz. those means which the Scripture ascribes our Regeneration unto , to be included under the Spirit , who is indeed the principal cause of this effect , without whose operations those means cannot be effectual to their end . And these are the Doctrines of the Gospel : For St. Peter tells us , 1 Pet. 1.23 . That we are born again , not of corruptible seed , but of incorruptible , by the Word of God , which liveth and abideth for ever . But this shall be more fully considered when I come to speak of the manner of those Operations of the Holy Spirit whereby we are born again . And thus have I given you an account of the true meaning of being Born again , both as it signifies a State , and as an Effect ; and the sum of all is this : That our Saviour doth require us to become his sincere Followers and Disciples , if we hope to see the Kingdom of God. SECT . 9. I come now to shew the Reasons , why our becoming the sincere Disciples of Jesus , is exprest by being born again . And I shall likewise shew how fitly the same thing is exprest by the other Metaphors that are used in the Scripture for that purpose ; and this , because our Author seems unable to conceive how so mean a thing as to believe and obey the Gospel of Christ , should be intended by such grand and Hyperbolical expressions , as those of the new Birth , the new Creature , &c. I shall first observe the similitude between our becoming true Christians , and being Born. First , the greatness of that alteration which is made in a man's state , by his becoming a sincere Disciple of Jesus , is one good reason why the state of such a Disciple is exprest by this Metaphor ; for it expresseth a very great change . Thus Mr. Baxter tells us very well , that Regeneration is a Metaphorical term , taken from our natural Generation , because there is so great a change , that a man is as it were another man. If we consider how great this change is , we shall finde it so to be . There is first of all an Intrinsick change , peculiar to the state of adult Christians , their understandings being informed with the knowledge of those truths concerning God and themselves , and a Life to come , which they are most of all concerned to know , which is the excellency of the knowledge of Jesus Christ. Hereby also is produced a proportionable change in their Wills and Affections , which the belief of the Gospel hath wrought such effects upon , that from being addicted to sensuality and worldliness , they are come to love God with all their Hearts , and to be strongly inclined to Holiness and Virtue . This likewise produceth a suitable change in their lives , which now are led , not according to the lusts of the Flesh , and the examples of evil Men ; but the Laws of God , and the Example of Christ. And thus we come to the true use of all our Faculties , as an Infant after it is born falls into those natural motions which are hindred by its imprisonment in the Womb. Now when our mindes are thus purified from sin , when the Spirit that was in Christ is in us , and our bodies and souls are become the Instruments of Righteousness ; there follows a Relative change in our state as considerable as the other : For then are we the Sons of God , Heirs with Christ , Brethren to God's Children in heaven and on earth ; we are of kin to the Family of God , we enjoy his Favour and Blessing , and have an actual right to that promise which he hath promised , even eternal life . Lay all these things together , and nothing will be more evident to you than this , that so great a change of our state is implied in our being the true Disciples of Christ , that we are as it were other men by being so , and so may fitly be said to be Born again when we become such persons . But that Intrinsick alteration which seems to afford the clearest Similitude , regards that sense of good and evil , which is proper to a true Christian. We know that all living Creatures have such a sense of things hurtful and destructive to them , that they are thereby generally prompted to avoid them . 'T is thus , I say , in the natural life that we readily apprehend what is contrary to it ; and therefore we do not run into the Fire , nor venture down Precipices , because these things are contrary and destructive to our Natures . And this is a very fit Emblem of the state of a true Christian ; for by reason of that divine temper of Soul , which is wrought in him by the Holy Spirit , he hath such a like sense of good and evil , with regard to his Minde and Conscience , as all living Creatures have with respect to their Natures . He therefore that is in Christ , i. e. who is a true Christian , is said to be Born again , and to become a new Creature ; for he hath a new sense of things which he had not before ; he hath other apprehensions of sin than sensual and worldly men have : he looks not upon any immorality as a harmless thing ; but apprehends all kindes of wickedness to be what they are , pernicious and detestable ; which is the reason ( as I have already intimated ) of what St. John saith , He that is born of God sinneth not . In like manner , that which in the Relative change seems to be most visibly intended by this Metaphor , is our being qualified to enter into the Kingdom of God , which is the Inheritance of the Saints , or the true Disciples of Christ : for by becoming his Disciples , we are as it were born to this Inheritance , we are the Sons of God ; and if Sons , then Heirs , as the Apostle tells us . Now if faith in Christ , and obedience to his Laws , make men so much better , and more excellent persons than they were before , and qualifie them also for an everlasting reward ; then here is another visible reason for the choice of this Metaphor to express the state of a good Christian by , viz. the great advantages they gain by it ; we have as it were a new being given unto us when we truely believe in Jesus , and conform our selves to his Doctrine and Example ; we are so much altered for the better , as if we had never lived till then ; and we have infinitely more reason to think of this alteration in our state , than to remember the day of our Birth with joy and gladness . Hence we finde that the Scripture does not onely represent the advantages we gain by the Gospel of our Saviour , under Metaphors taken from things most grateful to our natural Appetites , as Liberty , Life , and Light ; but withal it assures us , that the good implied in those things , does in a more eminent manner belong to the true Disciples of Christ than to any body else ; as when our Saviour saith , Joh. 8.36 . If the Son shall make you free , then are you free indeed . Now what this freedom is , we are told , vers . 32. The truth shall make you free ; and vers . 34. He that committeth sin is the servant of sin . So that this freedom consisteth in the knowledge of the Truth , and in obedience to the Laws of God ; which is that very state that the Scripture elsewhere calls Light , and Life , and being Born again , and created in Christ Jesus . Lastly , Since it is by the Operations of the Holy Spirit in us that we become true believers and good men , it is visible that our being then said to be born of God , does fitly express the concurrence of that Divine power whereby this change is effected in us . There are other Metaphors whereby the Scripture expresseth the same thing ; but none of them seem to be so full of signification as this ; although the use and meaning of all of them is easily discernible . Those expressions of Creating and Drawing seem principally to respect that divine Grace , by which we are enabled to overcome the world , and to live to God. Converting or Turning , peculiarly notes that alteration that is hereby made in our state . Taking away the Heart of stone , expresseth the same thing ; but chiefly with regard to what we were before , as giving the Heart of flesh also doth , with respect to what we become afterward . Making a new Heart , and a new Spirit , signifies that change which is wrought in the Dispositions of the Minde , as causing us to walk in God's Statutes notes the reformation that is made in the life . Purifying , Cleansing , and Purging , are Metaphors that express the excellency of this change , and how much our Natures are bettered by it . But Quickning , and making Free , and turning from darkness to light , do express all the advantages which we gain by the Faith and Obedience of the Gospel , whether they be Inherent or Relative . And this may serve to shew in what divers respects these Metaphors conspire to express the same thing : But you may observe that the Metaphor of Regeneration , or the new Birth contains all those Similitudes to the state of a true Christian which are severally discernible in the rest . And this probably is the reason why it is more frequently used in the Scriptures than the rest are , as that is the reason I suppose why it hath obtained amongst Christian writers to treat of the conditions of eternal Life more frequently under the name of Regeneration , than under any other phrase whereby they are Metaphorically exprest . And possibly this common use of the word , may have been an occasion to some unwary Christians of imagining that it is to be understood in the proper sence . But I do not see how so learned a man as Dr. Owen can excuse himself from dishonesty for making this construction of it , which must appear ridiculous to any considering man. However , I hope , the Reader will acknowledge that I have given a plain and reasonable account of the use of these Metaphors , by shewing wherein the Similitude lies between the proper and figurative significations of them . And hereby I may have helped our Author to conceive it a very possible thing , that the Scriptures mean nothing more by those grand and Hyperbolical expressions ( as he calls them ) of being Regenerate , &c. then becoming a sincere Disciple of Christ , which is his Adversaries notion of a Regenerate man. Thus also I have shewn how far we may argue from these Scripture - metaphors ; If any man can go further , and finde out more Similitudes between the Metaphors and that which is meant by them , I shall not be his Adversary , provided he keeps himself within the bounds of Sense and Reason . But to argue from the proper signification of any one or all these Metaphors , to conclude something parallel in the state of a Believer to every thing which can properly be affirmed of them , is to run upon such wilde and absurd consequences , as any wise man would be asham'd to own , and any good man would be afraid to fasten upon the Scriptures . How our Author argues from them , we shall see hereafter . In the mean time we have proceeded thus far , as to state the true notion of Regeneration . SECT . 10. Though I have , as I conceive , sufficiently proved , that to be born again is to become a true Disciple of Christ ; yet for further confirmation , and because it may be of some use to the ordinary Reader , I shall make it plain , that this notion is agreeable to the scope and designe of our Saviour's discourse to Nicodemus , Joh. 3. which is the most famous place in the whole New Testament , where this phrase is used . It is one of the best ways of interpreting any difficult passage in Divine or Humane Authors , to observe the designe of that whole discourse to which it belongs ; and then to fix such a meaning upon that passage as is apparently suitable to the scope of the Author , if the words will bear that meaning . That the Phrase of being Regenerate will bear that sence which I have assigned to it , I have shewn ; and that it is the true sence thereof , I have proved by clear Arguments from other Scriptures : wherefore , if I shew also that this sence of the Phrase is consonant to the plain scope of our Saviour in that discourse , where he made the first mention of it that we read of , nothing can be further desired to demonstrate that this indeed is the true meaning thereof . The designe of our Saviour's discourse may easily be gathered from the plain passages of it , and then it will appear to be this . 1. To shew that faith in Christ , and obedience to him , were the means by which God had appointed to bring men to eternal Happiness . 2. To shew the unreasonableness of the Jews , who would not believe in him . The former we finde , vers . 16. For God so loved the world , that he gave his only begotten Son , that whosoever believeth on him should not perish , but have everlasting life ; i. e. this is the way by which God hath determined to save Mankinde , viz. by faith in his Son , who was to be lifted up upon the Cross , as Moses lifted up the Serpent in the Wilderness , a rude Salvage place , and so fit to be the figure of that corrupt state of the World in which Christ came to die for us , that whosoever believed in him should not perish , but , &c. vers . 14 , 15. Now this was so great a demonstration of God's Love to man , thus to give his onely begotten Son , that no man could hope to escape the anger of God who should refuse the benefit of this Sacrifice : For though indeed God sent not his Son into the world to condemn the world , but that the world through him might be saved , vers . 17. yet he that believeth not is condemned already , vers . 18. is in a state to which condemnation belongs ; and that a more severe one , for refusing so gratious an opportunity of Salvation as was now offered . 2. Our Saviour shews the unreasonableness of those men that believed not , and that by noting , 1. The Evidence of that Truth which they disbelieved . 2. The true cause of their unbelief . The former he admonished Nicodemus of in these words , Verily , verily , I say unto thee , We speak that we do know , and testifie that we have seen ; and ye receive not our testimony , vers . 11. i. e. Ye believe not my Doctrine concerning that onely way , by which you must come to see the Kingdom of God , although it be evidently true ; for this is that very Message which I bring you from God ; this is that Counsel and Decree of God which I come from him to testifie unto you , that there is no other way but that . Now this you acknowledge , that I am a Teacher come from God ; for no man can do those Miracles that I do , except God be with him ; [ v. 2. ] how strangely incredulous therefore are you , that yet you will not believe me delivering that Doctrine , which by these Testimonies of my coming from God I confirm ? For I prove that I have seen and known what I testifie ; I prove the truth of what I say by those Arguments that convince you , that I am a Teacher come from God. Hence we may probably gather the meaning of those words , And no man hath ascended up to heaven , but he that came down from heaven , even the Son of Man which is in heaven , vers . 13. to be this : No man hath known the secret purposes of God , concerning the way of saving Mankinde , viz. by the death of his Son : No man hath thus ascended into Heaven , but he that is come from Heaven , whom God hath sent to reveal this to you , even he who now speaketh to you , who am in Heaven , who know the purposes and intentions of my Father concerning the way of Salvation . This I take to be a more probable interpretation of this difficult place , than that which supposeth our Saviour to speak here of his local ascension into Heaven afterward ; because , 1. The words themselves seem not well able to bear the notion of a future ascension . 2. As Grotius hath well shewn , the phrase of ascending into Heaven is in other places of Scripture to be taken in the former sence , viz. of gaining knowledge from God , as in Prov. 30.3 , 4. And 3. if thus it is understood in this place , then what our Saviour saith here hath a clear connexion with vers . 11. where he rebuketh the Jews for not believing his Revelations , taxing them of unreasonableness for it , since he delivered nothing but what he had seen and known from God ; and also with the precedent verse , where by the heavenly things our Saviour speaks of , we agree , that those Doctrines which were to be known by his Revelation are meant . But this by the by ; it is however clear that our Saviour challengeth the Jews of unreasonable incredulity , for disbelieving what was sufficiently testified and proved to them . 2. Christ assigneth the true cause of their unbelief , This is the condemnation , that light is come into the world , and men loved darkness rather than light , because their deeds are evil , vers . 19. i. e. The truth of that Doctrine which I bring , is so bright and clear , that the cause why men believe it not , is not because they want Reason and Argument to induce them thereunto ; ( or supposing that our Saviour means himself by Light ) it is so evident that I am the Son God , that if you do not perceive it , 't is not for want of means of Conviction , but because your deeds are evil ; because my Doctrine is so contrary to your Lusts and Vices , that you are not willing it shoud be true , and so you do not attend to the evidence of its truth ; and therefore greater shall be your Condemnation . Every one that doth evil hateth the light , neither cometh to the light , lest his deeds should be reproved . But he that doth the truth , that is sincerely disposed to do whatever is the will of God , cometh to the light , that his deeds may be manifest , is not unwilling to have his actions proved , that they are wrought of God , whether they be according to the Will of God or not . I think it is thus sufficiently plain , that the scope of our Saviour in this his discourse to Nicodemus , is to shew the necessity of coming to him , or believing in him , i. e. of being his Disciple , in order to everlasting Salvation ; and to convince those of unreasonable obstinacy , and incredulity , who would not be his Disciples . It is therefore plain , that supposing the true Disciple of Christ is to be understood by the Regenerate man , then the beginning of our Saviour's discourse concerning the necessity of Regeneration is consonant to his plain designe , which was to shew why we must be his Disciples , and how inexcusable we are if we be not . But that the connexion of the whole may be clearly seen , I shall here subjoyn a Paraphrase of that part of it which concerns Regeneration , proceeding upon our notion of it . It is probable , as Grotius observes , that after Nicodemus had acknowledged our Saviour to be sent from God , he asked him what Qualifications a man must have to see the Kingdom of God , which in his preaching he had made so much mention of : To which question our Saviour's answer was , Except a man be born again , he cannot see the Kingdom of God ; as if he had said , No man can enter into the Kingdom of God , except he become my Disciple , which you seem unwilling to be , because you come secretly to me for fear of the Jews ; but , I tell you , it is not sufficient for you to acknowledge to me that I am a Teacher sent from God , but withal you must become one of my Disciples , and own your self so to be , though you forfeit thereby the honour you have in the Jewish State ; for you must forsake all to follow me . Nicodemus not understanding this to be our Saviour's meaning , replies as if it was required that a man should be born again in the literal and proper sence ; How can a man be born when he is old , as I am ? can he , &c. Jesus answered , Verily I say unto thee , Except a man be born of Water and the Spirit , he cannot enter into the Kingdom of God , q. d. It is not such a Birth that I mean , but that of Water and the Spirit ; you must be born of Water , you must by Baptism become a professed Disciple of mine , whom you acknowledge to be a Teacher sent from God ; and this is not all , you must be born of the Spirit too ; it is equally necessary that by the Operations of the Holy Spirit ( the promise whereof is part of my Doctrine ) you become obedient in Heart and Life to those Laws which I deliver , which are so holy and divine , that they are hated by them whose deeds are evil , who will not be perswaded to leave their sins , [ vers . 6. ] That which is born of the flesh , is flesh ; and that which is born of the spirit , is spirit . That which is born in the literal sence , as when an Infant is born of his Mother , is discernible to your eyes , and the change made thereby is evident to your grosser Senses ; it is not this change which I mean : but I say you must be born of the Spirit ; and it is a spiritual change that I mean thereby , viz. that of the Dispositions of mens Hearts , and the manner of their Lives ; which change , together with those Operations of the Spirit whereby it is produced , are not discernible the same way in which the natural Birth is [ vers . 7 , 8. ] Marvel not that I said unto thee , Ye must be Born again . The Wind bloweth where it lifteth , and thou hearest the sound thereof , but canst not tell whence it cometh , and whither it goeth : so is every one that is born of Spirit . By this it should seem , that which was most troublesom to Nicodemus to understand was this , viz. How a man could be born of the Spirit ; and that the difficulty which he stuck at in this matter , was the Imperceptibleness of that Operation of the Spirit whereby this change was produced ; for how should a man know when he is born of the Spirit ? This being supposed , our Saviour's answer to him removes the doubt ; for it shews , 1. That the Operations of the Spirit , though they are not perceptible to the Senses , yet they may be otherways known ; to this purpose he useth a familiar similitude to explain himself by , viz. that of the Wind , which blowes hither and thither , but is not discernible to the eye ; and though we see it not , yet we are sure there is such a thing , because we hear it . Now as every Body is to be judged of by its proper Sense , so is every thing to be judged of by its proper faculty ; and as we do not deny the existence of some Bodies , because they are not evident to one sense , if they are evident to another ; so we are not to deny the existence of some things , because they are not evident to our Senses if they be evident to our Mindes , as the Operations of the Holy Spirit upon our mindes may be . 2. Our Saviour's answer shews that we may know an effect , the immediate cause whereof we do not know ; and that by the same Similitude of the Wind , the natural cause whereof the generality of men , who are yet sure there is such a thing , are ignorant of . Now in like manner we may perceive or feel an effect in our mindes , viz. that change which the Spirit makes there , though we do not perceive , and in that sence do not know the Operations of the Spirit themselves , which are the causes of that change . And as that original or cause of that change is not perceived by us ( as we know not whence the Wind cometh ) so the end of it is not perceived by us neither ; for that is eternal Life , which yet we do not see , ( as we know not whither the Wind goeth ) but onely believe . 3. Our Saviour's Similitude likewise shews , that a thing may be discoverable onely by its effects , as the Wind is by the noise it maketh , and other effects thereof ; so likewise the Operations of the Holy Spirit upon our mindes , though they are not in themselves perceivable by us , yet in their effects they are ; for if Christian Virtue and Piety cannot be attained , or preserved , without the Operations of the Holy Spirit , then where there is this change in a mans state , there we are sure have been , and still are , the Operations of the Spirit ; and though he doth not feel the cause it self , yet he discovers it in its effects . Dr. Owen indeed tells us , that the Work it self is discoverable in its Causes ; and brings this very Text to prove his saying , which proves the contrary . 'T is true , we know that the Spirit of God is the cause of this change ; but how ? not by the Work it self , but by the Revelation of Christ , who withal hath informed us , that we have no other way to discern the Operations of the Spirit in us , but by their effects , i. e. those alterations that are thereby produced in our Hearts and Lives . Thus then we may understand our Saviour's words : Let not this startle you , that the Operations of the Holy Spirit , whereby you must be changed , and as it were born again , are not discernible and sensible ; for though you cannot feel them , yet you may understand them by the effects and alterations in you that are caused by them . Now whereas Nicodemus answered , How can these things be ? I suppose the reason of his Hesitation was either , 1. That he did not understand this to be our Saviour's meaning ; or , 2. That he thought , as Dr. Owen does , that to be born again , was too Hyperbolical an expression , of that which he now perceived our Saviour meant by it . I cannot positively say which it was : But suppose whether you will , our Saviour's Reply to him rebuked his Ignorance either way : Art thou a master of Israel and knowest not these things ? vers . 10. q. d. Art thou one of the Great Council , a learned Jew , and yet ignorant of these matters ? Do you not perceive that I speak to you of the necessity of becoming my Disciple , in such language , as any man who is vers'd in your Customs , and in the Writings of the Prophets , may easily understand ? Is not being born again that very phrase whereby you express the making of a Proselyte ? Is not washing one of the Ceremonies whereby a Proselyte is made amongst you ? and therefore when I tell you a man must be born of Water , what should you think I mean , but that he must become my Disciple by Baptism ? I have also told you that he must be born of the Spirit too ; and can you be ignorant that those Prophecies which speak of the days of the Messias , do mention the Operations of the Holy Spirit upon the Hearts of men , which shall then be liberally bestowed upon the Subjects of his Kingdom , to make them good and holy persons , viz. that God will circumcise the Hearts of his people , that he will take away their Heart of stone , and give them an Heart of flesh , with his Law written in it , that they may be the true Disciples of the Messias , that Prophet to whom you are to hearken in all things ? I say unto thee , We speak that we do know , and testifie that we have seen , and ye receive not our testimony , [ vers . 11. ] Now I am that Prophet ; but how credible soever that testimony is which is given hereof , ye regard it not . If I have told you earthly things , and ye believe not ; how shall you believe if I tell you of heavenly things ? [ vers . 12. ] This last , is a place of some difficulty : for although by heavenly things are meant Doctrines which were to be known by the Revelation of Christ ; yet by those earthly things ( which our Saviour had told Nicodemus already ) we must not understand truths merely natural ; for that Jesus was the Messias , that it was necessary for the Jews to become his Disciples by Baptism , and to be born of the Spirit , which none but his Disciples could be ; these were heavenly Doctrines too in this sence , that they were knowable onely by Revelation . Wherefore I conceive that by heavenly things here , may probably be meant such revealed Doctrines as were most contrary to the worldly and sensual expectations of the Jews , who had long cherished in themselves the notion of a Messias , who should fight their Battels for them , as their other Saviours and Deliverers had done , and rescue them from the Roman Power . Now these Doctrines were , that Christ should be delivered into the hands of the Romans , and be Crucified for the sins of the World ; that those who believed in him should not perish , but have everlasting Life . Divers Considerations make it probable that these are the heavenly things meant by our Saviour in this place : for , 1. After he had made way for it , by telling Nicodemus that he onely ascended up into Heaven , i. e. knew the secret purposes of God , concerning the way of Salvation , he falls upon the mention of that Death which he was to undergo for the sins of the World. And as Moses lifted up the Serpent in , &c. 2. The Cross of Christ , was that which made the Jews most of all offended , that his Disciples should still pretend him to be the Christ. It was to the Jews a Stumbling-block , and to the Greeks Foolishness ; and therefore it is probable this was the thing which the Jews would hardly believe , viz. that God would save Mankinde by the death of his Son. 3. When St. Peter rebuked our Saviour foretelling his own Passion , he said unto Peter , Get thee behinde me , Satan , for thou savourest not the things that be of God , or heavenly things , i. e. the wisdom of God's way to save the World ; but the things that be of man ; thou speakest according to the imaginations of the Jews , who perswade themselves that the Kingdom of the Messias will be of this World. Lay all these things together , and it will appear probable , that by those heavenly things which our Saviour intimated would be more difficulty believed by the Jews , than those which he had already mentioned to Nicodemus , are meant , his Sufferings and Death , by which Believers should be saved , and which he discoursed to Nicodemus of presently after . And then by the earthly things , on the other hand , we are to understand those truths which were indeed divinely revealed , but were not so contrary to the worldly expectations of the Jews as the other , viz. that Jesus was the Christ , and that all men were to be his Disciples ; which the Jews would have been much more willing to be , had it not been for the meanness of his outward appearance , and his ignominious death afterwards . This I take to be a probable interpretation of this difficult place ; but I do not think every body is bound presently to believe it , or to yield to it any further than he judges those reasons to be of weight , which I have offered for it . And if Dr. Owen , or any other Divine , can shew me a more probable sence of these words , or of any difficult passage in this discourse of our Saviour , than what I have propounded , I shall make no difficulty to forsake my own , and come over to his . In the mean time we may safely suppose that our Saviour spake to this purpose . If I have proved to you by those miracles which you acknowledge , that I am the Messias , and consequently that you ought to be my Disciples , and yet you will not believe me and become my Disciples ; how much more unlikely is it that you will be so , after I tell you that I who am your Messias must be lifted up upon a Cross , and die for the sins of the World ? this will go down more hardly with you than any thing I have told you hitherto . And yet this is the purpose of God for the salvation of the world , as I know and am come to tell you , who have ascended into heaven , and am acquainted with these heavenly things , these secret Counsels of God , which so far transcend all the wisdom of men ; and this is that too which was prefigured , by Moses lifting up the Serpent in the Wilderness , &c. Our Saviour thereupon proceeds , shewing it to be the purpose of God to save Mankinde this way , viz. by faith in Christ ; that there was no salvation to be expected but by becoming his Disciples ; and that they who would not be so were inexcusible , as we have already shewn . And now I leave it to the Reader to judge , whether the Paraphrase which I have given of the former part of our Saviour's discourse to Nicodemus , does not make the connexion between all the parts of it very clear ; and also whether our understanding the Regenerate man to be a true Disciple of Christ , ( which is the notion this Paraphrase doth proceed upon ) does not agree with the scope of our Saviour's whole discourse in this place . SECT . II. I come at last to answer the Doctor 's objection against our notion of Regeneration , which ( as he saith ) we suppose to be a Metaphorical expression of reformation of Life . His objection is this , Nicodemus knew the necessity of Reformation of life well enough , if he had ever read Moses or the Prophets . And to suppose that our Lord Jesus Christ proposed unto him the thing which he knew perfectly well , onely under a new name or notion , which he had never heard of before , so to take an advantage of charging him with being ignorant of what indeed he full well knew and understood , is a blasphemous imagination . To this I answer , 1. That reformation of Life , which we say our Saviour meant by Regeneration , Nicodemus did not understand so perfectly well , as our Author imagines . For though he understood well enough that Reformation of Life , which was required by Moses and the Prophets , he did not yet understand the necessity of that reformation which was required by our Saviour , under which is supposed the believing of Jesus to be the Christ , the becoming of his Disciple , and the keeping of his Laws , which were better than the Laws of Moses . Now , as I have already told the Doctor , none of those conformable Divines , whom he endeavours to represent as odiously as he can , do mean any thing less by that reformation of life , which they affirm Regeneration to consist in , than such a reformation as supposeth faith in Christ , and being his Disciple , and a sincere change of the Minde to the love and obedience of God , and our Saviour Jesus . This is what we mean by that Reformation ; and it is sufficiently plain , out of the Writings of those men whom the Doctor so tragically complains of , that they mean nothing less by it . And I am confident , so well do I know them , that there is not one of them who would not with all their Hearts forbear this use of that expression of reformation and amendment of Life , if they either thought it dangerous or offensive ; which hitherto they have not , because the state of Regeneration is thus described in the Scriptures themselves : He that doth righteousness is born of God ; and he that doth the will of my Father which is in Heaven , he is my Brother , &c. Now this is my first answer to the Doctor , that that reformation of Life which his Adversaries mean , which namely implies being a sincere Disciple of Jesus , Nicodemus did not understand the necessity of , but was that very thing which our Saviour designed to make him understand . 2. So mistaken is the Doctor every way ; This thing was proposed unto Nicodemus , not under a new , but under an old name or notion : for , 1. The name and notion of being born again was not new , since the Jews counted their Proselytes Recens Nati , New-born men , and as such to have quitted their Relation to their former Country , Kindred , and Parents , and become the Children of Abraham . 2. To be born of Water was no new notion neither , since purifying by Water , or Baptism , was one of the Ceremonies of this Regeneration by Proselytism . 3. Neither was it a new notion to be born of the Spirit ; it was to be found in the Old Testament , and the Doctor himself findes it there in those words where God promiseth to Circumcise the Hearts of his People , to take away their Heart of stone , and to give them an Heart of flesh with his Law written in it . Had Nicodemus therefore talked like himself , when our Saviour spake to him of the necessity of being born again of Water and the Spirit , then instead of asking that strange Question , Can a man when he is old , &c. and afterward , How can these things be ? he should either have offered himself to be a Proselyte or Disciple of Christ , and to submit to his divine Laws , ( which he that observes is born of God , hath a new Heart , &c. ) or offered some reason to the contrary . Thus then I answer the Doctor ; that supposing Regeneration to be a Metaphorical expression of becoming a true Disciple of Jesus , our Saviour did not propose an old thing to Nicodemus under a new name and notion , to puzzle him , as the Doctor pretends ; but on the contrary , he proposed a new thing to him under old and familiar expressions . And thus , though the Doctor knew not how we could do it , I hope we have freed our selves from the guilt of that Blasphemous Imagination he would fain fasten upon us . The sum of what hath been said is this : That Regeneration , which is an effect of the Holy Spirit , consists in being a true Disciple of Christ , i. e. in believing his Gospel , so as to yield a sincere obedience to his Laws . This is that Regeneration which is necessary to Adult persons , as Nicodemus was , and as you may remember is one of those needful effects , for the producing of which in our mindes , God will give the Holy Spirit to us if we ask him . Thus have I shewn what those Qualifications are for the effecting of which the Holy Spirit is promised in St. Luke 11.13 . Now though I have not pretended to prove from this place , that God will give the Holy Spirit , to work faith , and the beginnings of a good minde , and good desires in us ; ( and there was good reason for it , since the Spirit is here promised to Believers , and such as desire to do the will of God ) yet I intended not to exclude them from being the effects of the Holy Spirit : and I shall immediately prove that they are ; for I now proceed to shew what those several Graces are , which the Scriptures particularly ascribe to the Operations of the Holy Spirit ; which was the second way propounded for the resolving of the first Question ; and will not onely confirm what has been offered for that end from St. Luke , but fully satisfie the Question we are upon . CHAP. IV. Concerning the several Graces of the Holy Spirit . SECT . I. IN the first place , Faith it self , as that signifies a firm perswasion of the truth of our Saviour's Doctrine , is an effect in our Mindes , which the Scripture frequently ascribes to the Operations of the Holy Spirit . This is the first Grace of the Holy Spirit , which I mention , because an hearty belief of the Gospel , is the foundation of all other Christian Virtues . And I shall now shew that the Spirit of God is given to prepare our mindes as they ought to be prepared , that we may become the true Disciples of Christ. To speak clearly to this matter , we are to consider , 1. That the Revelations of the Doctrines of the Gospel , and sufficient testimonies that they are divinely revealed , are presupposed to our obligation of believing them ; and , 2. That teachableness , and due attention is necessarily required to Faith , or actual believing of those Doctrines . Now that which I shall take upon me to prove , is this ; That the Teachableness of Minde , which is necessary to actual Believing , is from the Holy Spirit . And I onely say , that Faith in this sence , is an effect of his Operations upon the Mindes of men . But I do not say , that the Holy Spirit doth now reveal the Doctrines of the Gospel to men by immediate Inspiration ; or that he convinceth them of their truth by any immediate , or any new testimony whatsoever , that they may believe . Not the First ; because we have them in the Scriptures . As to the Doctrines of the Gospel themselves , we may say with the Apostle , God hath revealed them to us by his Spirit , 1 Cor. 2.10 . But not to us as he did to the Apostles ; to them , by Inspiration ; to us , by their Writings ; whereby we may be fully instructed in all necessary Truth . Not the Second ; because the Doctrines of the Gospel have been sufficiently confirmed already , even by the demonstration of the Spirit , and Power , in the Miracles and Resurrection of Christ , and the supernatural Gifts which the Apostles and the primitive Believers had . And there is not any one promise in the Scripture , that I can finde , that God will give unto us any further testimony of the Holy Ghost to the truth of the Gospel , after that which was given to it by the Holy Ghost at first . Wherefore we have no Warrant to look for any private Illumination and Conviction by the Holy Spirit , to assure us of the truth of that Doctrine , which hath been abundantly confirmed to our hands by so many divine Testimonies already . It is the same light , and the same evidence , by which we discern the truth of the Gospel , that those to whom Christ and his Apostles preached , discerned it by , i. e. the Testimonies by which they proved their Doctrines : onely with this difference , that they saw and heard them ; we know them by the tradition of the Scriptures . Our Saviour saith ▪ Light is come into the world ; but men , &c. i. e. The Will of God was plainly revealed by him , and he was clearly proved to be the Son of God by the testimony of his Works , &c. and yet many would not believe him . Now this is that Light which still continues in the world , viz. the Revelations of the Gospel , and the Testimonies by which they were confirmed ; for we have them in the Scriptures , which are delivered to us , that we might believe the same Doctrines which Christ and his Apostles preached to the world , and upon the same evidence whereby men were at first convinced of their truth . Therefore I do not say that the Holy Spirit worketh Faith in us by illuminating our mindes with any new Revelation of the Christian Doctrine , or any new Testimony of the truth thereof ; for this is more than needs to be done , and I conceive , more than any body can prove . But he doth it by disposing our mindes to attention and teachableness ; or to that temper which whosoever is of , will believe truths that are proposed to him with sufficient evidence . It is true indeed , that there is no more required , to an understanding man's assent to a true propo●tion in Philosophy , than to explain the meaning , and represent the reasons of it to him intelligibly and clearly . This ordinarily is sufficient in that case : But there is more assistance required towards the belief of the Gospel , though propounded with sufficient evidence of divine Revelation . For there is this difference between the truths of Religion , and conclusions in natural Philosophy , and other Sciences ; that our sensual Appetites , and worldly Interests are thwarted by those , but not by these ; and therefore we are not so apt to rise up in contradiction to the latter , as we are to the former , though they may be both proved with equal evidence . Religion is to govern our lives , and bindeth us to deny the pleasures and advantages of sin , under the penalty of God's high displeasure . And no wonder if the Lusts of men influence their Judgements , and blass their Understandings against the belief of those Doctrines which are so irreconcilable to a wicked life . These are the things which do not onely so often spoil the virtue and efficacy of Faith where it is , but do also cause uncertainty and unbelief , where Faith is not , but where in all reason it ought to be . For they make men unwilling to believe ; and this unwillingness doth on the one hand hinder their attention to the force of those Arguments which prove the Gospel to be indeed the Word of God ; and inclines them on the other hand to lean to the weakest Objections that can be offered against it . This was just the case of the great men amongst the Jews ; as is plain , from that one instance in John 9. amongst many . For when our Saviour had opened the Eyes of him that was born blinde , the Pharisees would believe never the more that he was of God ; and yet all the pretence they could finde against him , was because this cure was wrought on the Sabbath-day , vers . 16. For when they had strictly examined all circumstances of the Miracle , and the healed person in conclusion talked such unanswerable reason against them : Herein is a marvelous thing that ye know not whence he is , &c. Since the world began was it not heard that any man opened the Eyes of one that was born blinde : If this man were not of God , he could do nothing , i. e. he could do no such works as these : they were resolved to give him the hearing no longer ; but first bitterly reproached him , and then cast him out . Now our Saviour frequently told these men that their prejudice against him arose from their Lusts : How , saith he , can ye believe , who receive honour from one another , and seek not the honour that cometh from God onely ? John 5.44 . i. e. so long as your Hearts are set upon worldly greatness , and the praise of men , which if you can compass , you care not in the mean while whether God approves of you or not ; it is no wonder that ye reject my Doctrine , who came not to answer your ambitious and worldly expectations , although I come with testimony from God , and the works that I do bear witness of me , vers . 36. Thus the Apostle tells us , That the God of this world blindeth the minds of them which believe not , lest the light of the glorious Gospel of Christ , who is the Image of God , should shine unto them , 2 Cor. 4.4 . where we have a plain reason given us by the Apostle why some believed not , who had the light of the Gospel shining about them , i. e. who had it preached to them with its proper evidence , viz. because the God of this world had blinded their Mindes , i. e. because they were blinded with the prejudices of prevailing Lust and Passion , by which the Devil rules in the Children of disobedience . Wherefore as Faith is necessary to that more perfect victory over our Lusts , which includes the universal doing of God's Will : So on the other hand , our mindes must in some degree be disengaged from the power of our Lusts , before we can heartily believe , viz. so far as that we may be ready to yield to the truth , how contrary sover it proves to our sensual and worldly affections , and consequently that they shall not hinder our attention and consideration when the Word of God is offered to be made known to us . Of this teachable disposition we have a remarkable instance , in Acts 16.14 . The Lord opened Lydia 's heart that she attended unto the things which were spoken of Paul : where we may observe , 1. That her being qualified to hear , which is here expressed by the opening of her Heart , is ascribed to a divine operation , which prevented even her attention to what she heard . 2. That the immediate effect of the Lords opening her Heart , was not her believing , but her attending to those things which were spoken of Paul , i. e. she heard him diligently without prejudice and passion , and was willing to embrace the truth . This was the effect of God's Spirit ; and whoever is thus disposed , will believe the Gospel when it is made known to him ; because it is indeed the Word of God. This is that temper of minde , which was all that our Saviour desired to finde among men , in order to the convincing of them that he was the true Prophet : If any man will do his will , he shall know of the Doctrine whether it be of God , or whether I speak of my self , Joh. 7.17 . i. e. If a man be willing to do whatsoever shall appear to be the Will of God , and so is not prejudiced against the truth by his Lusts , such a one will easily be convinced that my Doctrine is of God. And because this temper comes from the divine Spirit , therefore he that is thus disposed is said to be of God. For it is exactly to the same purpose , what our Saviour saith , John 8.47 . He that is of God , heareth God's Words ; ye therefore hear them not , because ye are not of God. For this was the Answer he made to that Question of his own ; If I say the truth , why do ye not believe me ? He gives the reason himself ; Because ye are not of God. The meaning whereof is plain from vers . 44. Ye are of your Father the Devil , and the lusts of your Father ye will do ; he was a murderer from the beginning , and abode not in the truth , &c. So that to be of the Devil , is to be wedded to our Lusts , and enraged against the truth that contradicts them . And therefore the contrary state or temper , to be of God , is plainly to be ready to perform all duty , and to believe all truth ; and whoever was thus disposed , would hear God's Words , and believe them , vers . 47. Thus after our Saviour had appealed to the Miracles which he wrought before his Enemies , Joh. 10.25 . he tells them , But ye believe not , because ye are not of my sheep . Where by Sheep cannot be meant actual Disciples ; for then the sence were , Ye believe not , because ye believe not : But such as were by a teachable spirit disposed to be so , and would hear his voice ; for such as these would follow him assoon as he called them ; because he was the true Shepherd . Now that this preparedness of minde to embrace the truth , was an effect of the divine Spirit , is clearly implied in vers . 29. My Father who gave them me , i. e. who hath thus disposed and qualified them to hear my voice , is greater than all , and none is able to pluck them out of my Fathers hands , to defeat them of that eternal Life which Christ had promised , v. 28. All these places being compared with John 6.37 . give a clear light to the true interpretation thereof ; All that the Father giveth me , shall come unto me , i. e. will believe in me , and become my Disciples : and then to be given of the Father , is the same thing with being resolved to do the Will of God , Joh. 7.17 . and being of God , Joh. 8.47 . and being Christ's Sheep , Joh. 10.26 . All which Phrases signifie that humility and teachableness of minde , whereby men are prepared to believe the truth : Onely the Fathers giving such persons to Christ , is an expression noting that divine Grace whereby their mindes are thus disposed ; for which reason , being brought to this temper , is called , vers . 44. being drawn by the Father . No man can come to me , except the Father who hath sent me draw him , i. e. unless the grace of God hath so far prevailed over his Affections , as to indue him with an impartial love to the truth , and his Heart be thereby opened to attend to God's Word . And in this sence we may use those words of the Apostle spoken upon another occasion ; No man can say that Jesus is the Lord , but by the Holy Ghost , 1 Cor. 12.3 . This is the substance of what I can finde in the Scripture concerning this matter ; and I suppose it is sufficiently shewn , that faith , or a firm perswasion that Jesus is the Son of God , and that his Doctrine is the Word of God , is an effect of a divine Operation upon our mindes ; and that the first preparations within us towards Regeneration are from the Holy Spirit : And consequently that the Semipelagian opinion introduced by the Massilienses upon occasion of the Pelagian controversie , viz. that there is no necessity of preventing Grace , though Grace be necessary to make our Faith fruitful of good works ; but that Faith and the first inclinations of the Will to that which is good , are merely from our selves , is contrary to the Scriptures . SECT . 2. Now when we are once perswaded that Jesus is the Son of God , that which still remains to be done by us , is to overcome the world , and keep the Commandments of God. Indeed , if we believe in Jesus , we have entertained into our mindes such forcible and prevailing considerations , as will not easily suffer us to disobey him in any thing ; and they have so much power to lead our Affections after them , and to govern our practices , that I always thought the Semipelagians might with more appearance of reason have questioned the Doctrine of the Church concerning those divine Operations by which the Faith of a Believer is crowned with all other Christian Virtues , than concerning those which are preparatory to Faith it self : for of the two , he is a more unreasonable man , who , believing God's Word , is yet so mad as to go on still in his sins , than he who believes it not ; and since the Lusts of men make them so unwilling to attend to those truths which are against them , we might think it were an easier matter to keep the Faith of Christ from entring into their Hearts , than to resist the power of it when it is once admitted . But now as the evidence of those Reasons , by which the Gospel is proved to be a divine Revelation , is far from excluding all need of a divine Influence upon our mindes to create a firm Faith in us : So neither does the power of those motives which are contained in our Faith , render the concurrence of the Holy Spirit needless , to move our Wills to that which is good , and upon good principles ; but still our sufficiency is of God ; without whose Grace , the temptations of the World , and the lusts of our corrupt Nature , which make us unwilling to entertain the truth , would always suppress the force and vertue of it afterwards . Thus our Saviour told his Disciples , Without me ye can do nothing , John 15.5 . but he did not suppose that they were incapable of doing any thing with him too ; but that they had power to bring forth fruit unto God , and that it was from him . Now that this power imparted to them was not merely the effect of the Revelation of his Doctrine to them , is plain from hence , that they already believed the Revelations he had made : Now ye are clean through the word which I have spoken to you , vers . 3. and yet he tells them that without him they can do nothing ; which must needs imply some grace distinct from the bare revelation of the Gospel , by which they had already bore some fruit , and were capable of bringing forth more , vers . 2 , 3. But that all those dispositions and vertues wherein our obedience to the Gospel doth consist , are as well the graces of the Holy Spirit , as the effects of our Faith , is clearly and fully affirmed in those words of the Apostle , Phil. 2.13 . It is God which worketh in you both to will and to do ; which being again spoken to Believers , manifestly suppose a divine Operation distinct from the Revelation of the Gospel , which enabled them to will and to do , i. e. to perform that obedience from their very souls , which would qualifie them for eternal happiness : For this is the motive by which the Apostle encourageth them to work out their Salvation , vers . 12. by universal obedience , as hitherto they had done . Now because the motive extends to engage us to every part of our duty ; therefore God worketh in us , that we may be every way so disposed in minde and will , and obedient in life , as to become meet for the Kingdom of Heaven . Wherefore the fear and love of God , and godly Sorrow , and true Repentance , and the hope of eternal Life , together with all Christian Virtues ; such as Righteousness , Mercy , Patience , Love , Peace , Joy , Long-suffering , Gentleness , Goodness , Faith , Meekness , and Temperance , are the Graces of the Spirit . Wherefore Lastly , our doing that which God requires , and with that fear and love of him which he requires too , are the effects of his Operations in us . If any thing were yet wanting to satisfie us fully in this matter , our being taught to pray that we may not enter into temptation , and to pray always that we may be able to stand against the wiles of the Devil , would leave no room for doubting whether of our selves we need , or by promise have this great encouragement to the study of Godliness and Virtue , or not : For these directions were unprofitable , if we either needed no strength from the divine Spirit against our Temptations , or if it were not to be gained by our Prayers . Much less would those Prayers of St. Paul for other Christians , which we so often meet withal , have signified any thing to their advantage or encouragement , if there were not a divine Grace obtainable by them , for the producing of those effects which he so much desired to see in their conversation . And these effects were no other than all kindes of Christian Virtue and Goodness , as we may learn by the following places . Wherefore also we pray always for you , that our God would count you worthy of this calling , and fulfil all the good pleasure of his goodness , and the work of Faith with power , 2 Thess. 1.11 . i. e. that God would make their Faith fruitful of all good works , acceptable to him , that the Name of our Lord Jesus Christ might be glorified in them , as he speaks in the following verse . Again , we do not cease to pray for you , and to desire that ye might be filled with the knowledge of his Will , in all wisdom and spiritual understanding , that ye might walk worthy of the Lord unto all well-pleasing , being fruitful in every good work , Col. 1.9 , 10. Thus in another place ; For this cause I bow my knees unto the Father of our Lord Jesus Christ , that he would grant you according to the riches of his glory to be strengthned with might by his Spirit in the Inner man. Now that which the Apostle prays for in these and many like places , is plainly this ; That those Christians to whom he wrote might attain all those Qualifications which the Gospel requires in Believers . And from hence it follows that God hath not left the success of the Gospel to depend upon that force onely , which the bare Revelation of the motives to obedience hath to perswade us . For if we could reasonably expect no other power to overcome the world , and to practise all Christian Virtues , than what ariseth merely from such a consideration of the promises and threatnings of the Gospel , and all other obligations to obedience , represented to us therein , as we are able to excite in our selves , and to bring one another to ; then did the Apostle in vain spend those his solemn Prayers in behalf of others ; and in vain were they required to pray for themselves in like manner : and it would be lost labour to call now upon God to help us by his Grace , after he has revealed the Doctrines of the Gospel to us , and setled the Ministry of the Church , to bring men to repentance and good works . Seeing therefore that the attainment of all Virtues and Qualifications necessary to Salvation , ought to be a subject of our Prayers ; seeing these Prayers cannot be profitable , unless there be a divine Grace , and that distinct from the Revelation of the Gospel obtainable thereby , for the producing of those Qualifications in us ; since Prayer also is one necessary means prescribed for the attaining of them ; it follows that all Christian Virtues are the Graces of the Holy Spirit , or the effects of his Operation in us . Wherefore we may conclude with St. James , If any man lack wisdom , let him ask of God that giveth to all men liberally , and upbraideth not , and it shall be given him . Every good gift , and every perfect gift is from above , and cometh down from the Father of Lights , with whom is no variableness nor shadow of turning , James 1.5 , 17. who will not fail of his promise , but give the Holy Spirit to them that ask him . SECT . 3. By the same Argument it is clear , that there is a communication of the divine Spirit to good men , that they may yet further improve in the fruits of Faith , and grow in Grace . As our Saviour saith , Every branch that beareth fruit , he purgeth it , that it may bring forth more fruit , Joh. 15.2 . For thus also the Apostle saith , And this I pray , that your love may abound yet more and more , in knowledge and in all judgement ; that you may still be more powerfully prompted to Charity , and all Christian works , by a deep sense of their goodness ; that you may approve things that are excellent ; that you may apprehend all Christian Virtues to be as excellent as they are in their own nature , that ye may be sincere and without offence till the day of Christ ; that being thus strongly disposed to all righteousness , you may constantly and universally do the Will of God , being filled with the fruits of righteousness , Phil. 1.9 , 10. And this progress in the Christian life which the Apostle prayed for in their behalf , together with that perseverance which it would be the means of , he does not onely by his Prayers suppose to be the effect of a divine Operation ; but he expresly ascribes it thereunto , vers . 6. where he tells them how strongly he was perswaded , that God who had begun a good work in them would perfect it until the day of Christ. To the same purpose is that Prayer , The God of Peace make you perfect in every good work to do his will , working in you that which is well-pleasing in his sight , Heb. 13.21 . But if we consult the Holy Scriptures , we shall finde that the Operations of the Holy Spirit are more plentifully communicated to men , when they become holy and good , than they were before ; and this I take to be clearly affirmed in those passages wherein God is said to dwell in them . And because this consideration cannot but strongly move us to follow the study of Piety , I shall distinctly shew , 1. What we are to understand by God's dwelling in men ; and , 2. That they are holy and good men onely in whom God dwells . As to the former , it is observable that God's dwelling in Christians is sometimes joyned with the mention of their being his Temple , as you may see , 1 Cor. 3.16 . 2 Cor. 6.16 . Eph. 2.21 , 22. Now from hence it is obvious to gather , that these Phrases allude to what had been said of God's dwelling in the Temple at Hierusalem , and before that in the Tabernacle ; and therefore that they will be more easily explained by observing the use of them in the Old Testament ; and to this way we are plainly directed in the New , as you will see by consulting 2 Cor. 6.16 . where the Apostle cites a place out of the Old , containing God's promise to dwell among the Israelites . First of all , the Sheckinah , or Habitation of God , was in the holy place within the Vail , where God said he would appear in the Cloud of Incense , Lev. 16.2 . and where the Ark of God was . And hence the place of the Ark was called his Dwelling , as we may see , by comparing David's intimation of his purpose to build an house for God , with God's Message to him upon that occasion : I dwell , saith David , in an house of Cedar , and the ARK OF GOD dwelleth within Curtains , 2 Sam. 7.2 . But the Prophets words to him were these ; Thus saith the Lord , Shalt thou build me an house for ME to dwell in , or for MY ARK , whereas to this day I have walked in a Tabernacle ? vers . 5. Thus the place within the Vail where the Ark was , while the Tabernacle stood , and the Oracle into which it was carried after the building of the Temple , was called the Most Holy place , the place where God vouchsafed to be present in a peculiar manner . The Symbols of his presence , there , were the Cherubims , or Angels under which the Ark was placed ; and thus we finde in Jacob's vision , that the presence of God was signified by an appearance of Angels , Gen. 28.12 . And the manner of the appearance of the Angel to the Shepherds , is described by the glory of the Lord shining round about them , Luke 2.9 . For this reason it is that God is so often called by the name of him that dwelleth between the Cherubims , who was pleased thereby to signifie his presence in the Most Holy place . But that which I chiefly aim at is this , that God's dwelling in this place was a testimony of his peculiar mercy and kindness towards the House of Israel , and that he would bless and prosper them , if they would keep his Commandments . And for this reason the Ark was called the Ark of the Covenant between God and them . For first the Tables of the Commandments which they were to keep , were laid up in the Ark ; and then the Blessings which God would bestow upon them , were signified by the Ark's standing under the Mercy-seat , which was covered with the Wings of the Cherubims , between which God was so often said to dwell : So that the presence of God was there exhibited , as it were sitting upon a Throne of Mercy , to dispense his favours and blessings amongst the Children of Israel . And to this purpose it is observable , that God's dwelling thus in the Most Holy place , is called his dwelling amongst the Israelites . Thus when he commanded the building of the Ark , Let them , saith he , make me a Sanctuary , that I may dwell amongst THEM , Exod. 25.8 . And after he had promised to sanctifie the Tabernacle with his Glory , he tells Moses , And I will dwell amongst the Children of Israel , and will be their God , Exod. 29.45 . Now that the presence of his mercy and favour towards them , was meant in this promise , appears by the following words ; And they shall know that I am the Lord their God , that brought them forth out of the land of Aegypt : i. e. he would so manifest his power in protecting and defending them from all their Enemies , that they should know he had the same care of them which he shewed in delivering them from the Aegyptian bondage . But this is yet more clearly signified by those words ; In all places where I record my NAME , I will come unto thee , and BLESS thee , Exod. 20.24 . For the Name of God , as we find in 2 Sam. 6.2 . was , The Lord of Hosts that dwelleth between the Cherubims . And this is that account which the Psalmist gives of God's dwelling in Sion , where the Ark of his presence was : The Lord hath chosen Sion , he hath desired it for his habitation . This is my rest for ever , here will I dwell , for I have desired it . I will abundantly satisfie her poor with bread ; I will cloath her Priests with salvation , and her Saints shall shout aloud for joy , Psal. 132.13 . Thus in times of distress and danger they began their prayers for deliverance , by invoking the Lord God of Israel that dwelleth between the Cherubims , 2 Kings 19.15 . and Psal. 80.1 . By all which it appears , that Gods dwelling there signified the peculiar favour which he had towards the house of Israel before all other people . And accordingly we may observe that the Scripture doth use to express the presence of God amongst them , when they were punished for their sins , not by dwelling with them ; but by visiting them ; which , you know , is a word that does not imply continuance and long abode , as the other does ; and is therefore much fitter than that , to express the presence of his angry Justice , who delighteth not in Vengeance , but in Mercy ; and who is more easily prevailed with to withdraw his displeasure , than his favour and kindness . Thus saith the high and lofty One — I DWELL with him that is of a contrite and humble spirit ; which that it signifies the lasting presence of his favour , is plain from the following words : For I will not contend for ever , neither will I be always wroth ; for the spirit should fail before me , and the souls which I have made , Isa. 57.15 , 16. Although God is said to visit men both when he is present to punish them , as in Exod. 32.34 . Psal. 89.36 , &c. and when he is present to deliver and bless them , as in Exod. 3.16 . Psal. 106.4 . yet 't is in respect of the latter onely , that he is said to dwell amongst them . Now as I observed before , the Apostle cites that promise of God made to the Israelites , that he would dwell in them , applying it to the state of the Christian Church , as you may see , 2 Cor. 6.16 . Wherefore God's dwelling in men , as this phrase is used in the New Testament , signifies also his peculiar grace and favour toward them ; as the Apostle himself explains it , by subjoyning that other place thereto ; And I will be a Father unto you , and ye shall be my Sons and Daughters , saith the Lord God Almighty . And this is that testimony which he hath given us hereof , that the Word was made Flesh , and dwelt among us , full of grace and truth , John 1.14 . By whom we have received God's blessings and favours , and the clear revelations of his Will , more freely than the Israelites ever did by the dwelling of the Ark amongst them . They prayed towards their most Holy place , where God was extraordinarily present , that he would stir up his strength and come and save them : But we look up to the more Holy Mercy-seat , where God is more gloriously present than he was between the Cherubims , even to Jesus , whom all the Angels of God worship , and in whom the fulness of the God-head dwelleth bodily , that through him we may have help and salvation : The Name of God which he hath now recorded amongst us , is , The God and Father of our Lord Jesus Christ ; and by this name we invoke him that he would come unto us , and bless us . And there is as great difference between the Blessings , that God's coming to us and dwelling amongst us implies , and those which were promised to the Israelites , as between the testimonies themselves of God's presence amongst them and amongst us . They were temporal favours and deliverances which they promised to themselves from God's presence in the most Holy place : But we look for a salvation incomparably more excellent , God having blessed us through Christ with all spiritual blessings in things that concern Heaven , Eph. 1.3 . The Enemies we are to subdue by the strength of the Lord , and the power of his might , are those which would hinder us of our heavenly Canaan , viz. our sensual Lusts , and earthly Affections , and the temptations of the World and the Devil . For we wrestle not against flesh and blood ; but against principalities , against powers , against the rulers of the darkness of this world , against spiritual wickednesses in high places , Eph. 6.12 . against all the suggestions of evil spirits , whether to more gross and sensual , or to more refin'd and spiritual vices : And they are Enemies so much more dangerous than those which the Israelites had to deal withal , that theirs do not deserve to be called Principalities , &c. when they are compared with those here mentioned by the Apostle . Thus by the Spirit of God dwelling in us , twice mentioned by St. Paul , Rom. 8.9 , 11. we are to understand the presence of his Grace , whereby we are constantly enabled to mortifie the deeds of the Body , vers . 13. For then our Bodies shall have a blessed Resurrection , vers . 11. and the Spirit is life , because of Righteousness , vers . 10. our Souls shall then be qualified for eternal Life and Happiness . Now this being certain to come to pass if the Spirit of God dwelleth in us , it is plain , that the peculiar grace and favour of God towards us , which is signified thereby , is that by which we may be kept from living after the flesh , which if we do , we shall die , and enabled to mortifie the deeds of the Body , to subdue our spiritual Enemies more perfectly , and to prevail finally against them , that we may live , vers . 13. Therefore to conclude this point ; as God's dwelling amongst the Israelites signified his peculiar favour to them in protecting and defending them , and bringing them to the Land of Canaan , and blessing them with plenty and increase , &c. so is the peculiar presence of his Grace signified too , by that his dwelling in us , which is mentioned in the New Testament ; but this in order to that more eminent blessing of an inheritance incorruptible and undefiled , and that fadeth not away , reserved in heaven for us , who are kept by the power of God through faith unto salvation , 1 Pet. 1.4 , 5. I shall onely adde , that as this presence of God still denotes his goodness and mercy , as was proved by St. Paul's interpretation of it , 2 Cor. 6.16 . so dwelling does , according to the propriety of the word , signifie that this grace and goodness shall not be transitory , but abiding , while the condition abides upon which it is promised ; and that condition is no other than this , that we be careful to keep the Commandments of God ; which is the second thing I am now to discourse of ; but before I attempt it , I must confess that I am now falling upon a subject which belongs to the second Question , viz. Who they are to whom the promise of the Holy Spirit is made ; which I shall fully treat of in the sixth Chapter . But there is this excuse to be made for preventing some part of the designe of that Chapter ; that the consideration of the several ends and degrees of the Holy Spirit 's Operations , is so neerly related to that which concerns the Objects of those Operations , and so often interwoven with it , that they cannot be so fully separated , and distinctly treated of , as we could wish . Wherefore 2. I come to shew that they are onely good and holy men in whom God is said to dwell . And this I think is not obscurely intimated by the Ark's being call'd peculiarly the Ark of his presence : for as the Cherubims were the Symbols or visible Tokens of the divine presence in the most Holy place ; as the Mercy-seat signified the end of God's presence there , viz. to dispense his blessings and graces amongst his people : So the Ark being the peculiar place of his presence , seems clearly to note upon what condition he would be thus gratious to them , viz. if they would keep his Commandments , the Tables whereof , you know , were laid up in that place . How probably it might be inferred from hence , that God dwells onely in good men , I shall not say at present ; but sure I am , that there is a true harmony between this explication of those Types and Figures , and between the clear and evident Doctrines of the New Testament concerning this matter ; which I lay the greatest stress upon , and which you may finde in such passages as these : He that keepeth his commandments dwelleth in him , and he in him : and hereby we know that he abideth in us , by the Spirit which he hath given us , 1 John 3.24 . and the same is repeated , Chap. 4. vers . 13. Now doubtless he speaketh here of such a priviledge , as those who kept not the Commandments of God had no reason to pretend to . Again , vers . 14. Whosoever shall confess that Jesus is the Son of God ( i. e. ) who is not afraid of suffering for him , vers . 18. and hath overcome the world , Chap. 5. vers . 5. God dwelleth in him . But in that place of St. Paul to the Corinthians , which we have already noted , it is observable , that obedience and true holiness is made the condition of God's dwelling in us : God hath said , I will dwell in them , and walk in them , and I will be their God , and they shall be my people ; wherefore come out from among them , and be ye separate , saith the Lord , and touch not the unclean thing , and I will receive you , i. e. I will then dwell in you , as I have promised . And this is yet more clear from the beginning of the next Chapter ; Having therefore these promises , that God will dwell in us , &c. let us cleanse our selves from all filthiness of the flesh and spirit , that it may be unto us as God hath promised . Now whereas the Apostle tells them , vers . 16. Ye are the temple of the living God , as God hath said , I will dwell in you , &c. we must observe that their being God's Temple signifies the right he had to their service ; but by his dwelling in them , that peculiar favour and grace wherewith he would reward their obedience ; so that the Apostle useth a double Argument to perswade them to cleanse themselves : 1. From their duty ; they ought so to do , being God's Temple : and this Argument he elsewhere more largely insists upon ; What! know ye not that your body is the temple of the Holy Ghost in you , ( the outward Court as it were of the Lord's house , and that here especially noted , because he was warning them to flee Fornication , which is a sin that defiles the Body ) which ye have of God , and ye are not your own : for ye are bought with a price , therefore glorifie God in your body , and in your spirit , which are Gods , 1 Cor. 6.19 , 20. In which words it is plain , that he principally urgeth them to consider the right by which their serving God by an holy use of themselves was due . 2. From the reward of so doing ; for then , as God hath said , He will dwell in them , and walk in them , as in his Temple ; but not upon other terms . Thus although the House of Israel was God's peculiar by vertue of that Covenant which he had made with them , and his particular right to their service grounded thereupon , which remained even when they rebelled against him ; yet when they did so , he dwelt not amongst them , he did not come unto them and bless them , but forsook them , and departed from his house , although the Ark of his presence was still amongst them . In like manner , we who have been admitted into God's Covenant by Baptism , and thereby consecrated to his use and service , are become his Temple and peculiar , and we cannot alienate his right to us . But if we profane our selves , if we defile the Temple of God , if our Mindes be unholy , and our Actions wicked , God dwelleth not in us ; for what fellowship hath Righteousness with Unrighteousness ? What communion hath Light with Darkness ? They are those Virtues by which we grow like to God , that make us capable of those Communications of the divine Spirit , which are signified by his dwelling in us . And the nearer we ascend to God by righteousness and true goodness , which is a participation of the divine Nature , the more freely and plentifully we receive the emanations of his grace and love . It is the minde of a good Christian wherein God delighteth to dwell , and to shew himself gratiously present : For this is a Temple ( to speak in the language of the Metaphor ) where his glory is indeed spoken of . Here his Name is honoured , and his great Perfections adored ; his immense Presence , his infinite Power , Wisdom and Goodness effectually acknowledged , not onely by a bare confession that there is a Being absolutely perfect ; but by affections suitable to the Divine Attributes , his Goodness being here loved , his Justice feared , his Power and Wisdom reverenced , his Fidelity and Truth trusted , and his Soveraign Dominion owned by a spirit of obedience and submission to it , which are incomparably more effectual acknowledgments of the Divine perfections , than whole Burnt-offerings and Sacrifices : For this , as our Saviour speaks , is to worship God in spirit and in truth . Such a Temple as this , God is so delighted in , that in comparison therewith , he disregarded the Temple at Hierusalem , with all the external services that belonged to it : For that God dwelleth in pious mindes , was not unknown to the Jews . Where is the house that ye build unto me , and where is the place of my rest ? To him will I look , saith the Lord , even to him that is poor , and of a contrite heart , and trembleth at my word , Isa. 66.2 , 3. Thus saith the high and holy One that inhabiteth eternity , whose name is Holy ; I dwell in the high and holy place , with him also that is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the spirit of the contrite ones , Isa. 57.15 . Let us now lay these things together , and the conclusion will be , that God's dwelling in men , implies a plentiful communication of Divine grace to confirm and strengthen them in all goodness ; which was what I took upon me to shew under this head . For since this expression of God's dwelling in men , denotes the presence of a peculiar grace and favour to those in whom he is said to dwell , which is not afforded to others : Since the dwelling of the Holy Ghost in Believers is to enable them to mortifie the deeds of the body , and to prevail finally against all their spiritual Enemies : Since also it is true , that God dwelleth in good and righteous , but not in impure and unholy persons ; it follows , in the first place , that after we are regenerated , it is still by the grace of God , and the Operations of his Holy Spirit , that we are enabled to proceed in vertue and godliness , and to persevere therein to the end : for God dwelleth in us , that we may mortifie the deeds of the body by the Spirit . Secondly , it follows also , that there is a more abundant measure of Divine Grace communicated to holy persons , than to those who are not so : For God's dwelling implies the presence of more than ordinary Grace . And thus our Saviour also hath plainly told us : To him that hath shall be given , and he shall have abundantly . Finally , this Doctrine is very well consistent with that of attributing the beginnings of Christian Faith and goodness in us , to the Operations of the Holy Spirit . For although the Spirit of God dwells onely in good men , yet it is by his Operations that any are made so at first ; and as the Apostle speaks , we are built together for an habitation of God through the Spirit , Eph. 2.22 . But his dwelling in us afterward signifies , as we have shewn , the more abundant grace we are made partakers of . And thus , although the blessings which all the World enjoyed , while the Tabernacle and Temple stood , flowed to Mankinde from the Divine bounty and goodness ; yet God was said to dwell onely among the Israelites , because he had a more especial care of that people , than of any other Nation in the World. My designe in this Chapter was to shew that the beginnings and progress of that state whereby we are qualified for Heaven , are in the Scriptures ascribed to the Operations of the Holy Spirit ; and that all Christian Vertues are the gifts and graces of God. I might now prove , by as convincing testimonies , that perseverance in the Faith , and obedience of the Gospel , is the effect of a Divine Operation in us : But this truth is so evidently consequent , from what the Scripture asserts concerning God's dwelling in good men , which I have largely enough discoursed of , that I reckon it needless to produce any further testimonies to confirm it . Thus have I discharged what I promised in the close of the last Chapter ; which was to prove , that those Christian Vertues in which the state of Regeneration consists , together with our improvement and perseverance in them , are particularly ascribed in the Scriptures to the Operations of the Holy Spirit . And from what hath been thus proved , these things follow : 1. That he who is endued with these Virtues , hath the Spirit of God ; for they are the effects of his grace : And to say that a man may be endued with them , and yet be void of Grace , is to contradict the Scriptures , which ascribe them , in whomsoever they are , to the Operations of the Holy Spirit . 2. And by consequence , it is an idle supposition that God will be displeased with us , though we be never so careful to do his Commands , and to increase in Christian Virtues , if all this while we have not the Spirit of God ; for the former cannot be without the latter . 3. Wherefore also it is a vain thing to make our believing and obeying the Gospel , on the one side , and our having true Grace and the Spirit of God , on the other , distinct marks of a Regenerate state : For if Faith and Obedience are the fruits of the Holy Spirit within us ; if they are Grace , as that signifies the performance of our duty , and the effects of Grace , as that signifies Divine Assistance ; then having the Grace of God , and the Spirit of God , is not a mark of Regeneration , distinct from believing and obeying the Gospel ; because this is Grace it self in the former , and is it self the onely mark of Grace in the latter sence of the word , i. e. of our having the Spirit of God. And now I have not discoursed upon this subject out of the least suspition that there are any in this Church who deny the Qualifications of a true Disciple of Jesus to be the graces of the Holy Spirit . For excepting Dr. Owen , and some of his party , and ( as those who are acquainted with them say ) the Quakers , I do not know of any in England , who may justly be suspected ( to use one of the Doctor 's phrases ) of being gone over into the Tents of the Pelagians . Nor was it merely to vindicate the Ministers of this Church , whose judgement in this matter I am acquainted with , something better than our Author seems to be , from the imputation of Pelagianism , which with so much clamour and railing he hath charged them withal : But principally to give those , who believe what the Scripture thus plainly declares , occasion to consider it again , and to lay it to heart ; since there can hardly be a more effectual encouragement to Piety and Virtue than this , that God will give his Holy Spirit to them that ask him for all blessings needful for their eternal welfare : And nothing will render the wilful sinner more inexcusable , and more severely punishable , than this , that whilst he goes on in his wicked life , he does despight unto the Spirit of Grace . CHAP. V. Concerning pretended Gifts of the Spirit . SECT . I. HItherto I have shewn of what kinde those Effects are for which the Holy Spirit was in general promised by our Saviour , Luke 11.13 . and proved also that they are in the Scriptures severally ascribed to his Operations . Now upon the whole matter we cannot but conclude , that in respect of the end of this divine Grace , God hath made us a very large and bountiful promise thereof , and given thereby such an abundant demonstration of his good-will towards us , that indeed he desireth not the death of a sinner ; but had rather he should turn and live , as we ought to acknowledge with our utmost Thanks and Praises . But after all this , it will be pretended by some men , that if we say the Operations of the Holy Spirit are limited to those effects we have been speaking of , we confine the Promise within too narrow a compass , and do in effect deny several divine Graces and works of the Holy Spirit upon the Hearts of God's people , such as darting the true sence of Scripture into their mindes , suggesting words and matter to them when they pray Extempore , and giving them absolute assurance that they shall be saved at last . Hence it is , that if we take the liberty of dissenting from their sence of a place of Scripture , the next thing we hear is , that we want the Illumination of the Spirit ; and all that we can say , is at once turned off for carnal reasoning . If we dare not pretend to any other than a conditional assurance of our Salvation , we are those that have not the testimonies of the Spirit : And if we make use of pious forms of Prayer , and other exercises of Devotion , we do not pray by the Spirit . Therefore I think my self obliged to enquire upon what grounds they pretend to these spiritual Gifts : But before I do so , I shall premise by way of Caution these following things . 1. That those dispositions which qualifie us for a profitable understanding of the Scriptures , such as Teachableness , Humility , Attention , and Industry , are the graces of the Holy Spirit , and consequently , that our success in endeavouring after the knowledge of divine Truths , depends upon his blessing and grace . 2. That it is our duty to labour after a right understanding of our spiritual estate , and that this knowledge of it is a grace of the Holy Spirit . 3. That those affections which make our Prayers acceptable to God , such as love to God , trust in him , hatred of sin , zeal and fervency , and the like , are likewise the effects of divine Grace . All these things I heartily acknowledge ; and they are no other things than what may be concluded easily , from the foregoing discourse concerning the graces of the Holy Spirit . But that which I have some reason to question is this , Whether we can conclude that the Spirit will convey a right understanding of the Scripture into any mans minde by an immediate revelation of the meaning of it ; or that he will give to some men an absolute assurance of their salvation , while they live here upon their trial ; or that he suggests to them by Inspiration what they say in their extemporary Prayers : For whatever he may do in this kinde , I do not finde that he hath promised any where so to do . And I think we are not to promise to our selves that divine Grace which God hath no where promised to us . And that he hath not promised these things , I shall shew , 1. By comparing the contrary pretence with that promise of our Saviour concerning the Holy Spirit , in Luke 11.13 . 2. By considering what ground there is for it , from other places of Scripture . 1. By comparing the pretence with Luke 11.13 . and here I shall shew , that whatever countenance it may have from other Scriptures , it can have none from this , which ( as I have already proved ) contains a promise of such gifts as are needful to our eternal happiness . 1. As to that of coming to the sence of Scripture by inherent Revelation , I say that such a Revelation is not needful for us , to make us wise unto salvation ; because those places of Scripture which are necessary to be understood by us , need no infallible Interpreter : for all Truths necessary to be known , are plainly delivered in the Scriptures ; and there is no need of a new Revelation to acquaint us with the meaning of those Texts , the sence whereof is plain and obvious . There are indeed many passages hard to be understood in the Scriptures ; but there is no necessity of an Infallible guide , or of New revelation to come to the sence of them , unless they were themselves necessary to be understood . If you say , that because all Scripture is profitable , the revelation of the true meaning of those Texts , at least , which have the greatest difficulties belonging to them , must be profitable also . I answer , 1. It does not follow in every particular , that because such a thing is profitable , therefore if I ask , God will give it ; which you know was proved in the explication of St. Luke's Text , Chap. 2. Sect. 2. Wherefore if I pray onely that God may prosper my industry in endeavouring to understand such a difficult place , it does not follow from the promise in St. Luke , that God will grant my request in that particular : For he may give me something as good or better instead of it . As I may get advantage by understanding that place , so I may also get advantage by finding that after all I do not understand it ; which may through the grace of God be improved by me into an occasion of more Humility , Modesty , and Charity ; which , if St. Paul may be believed , is better than Knowledge , as my trying to understand did before excite me to Prayer and Industry . But much less does it follow that God will grant my request , if I pray yet more particularly , that the meaning of the difficult place may be revealed to me by immediate Inspiration : For , 2. Though that be profitable , yet 't is profitable also to come to the knowledge of it by study , and the industrious use of means common to learned men , if I am a Teacher of others ; or by the help of a spiritual Guide , if I am merely a Learner . And if I come either of these ways to the understanding of a difficult Text , God hath not been less good to me , for not communicating it to me by immediate revelation : Especially if it be considered , 3. That if God giveth me the understanding of a difficult place , by blessing my industry in Reading , Hearing , Conferring with others , Meditating and Comparing place with place ; this will in all probability be more useful to others , ( not to say to my self ) than if he gave it to me by immediate Illumination ; because the knowledge which is gained the former way , may be more easily imparted to another , than that which might be obtained by the latter . For I can lead another into my knowledge of Scripture , which comes by the way of industry and study , by shewing him the reason that convinced me , and discovering the method of my coming to it . Now Reason you know is a thing common to you and me , and all Mankinde . But I cannot go about to convince another of that truth , which I know onely by immediate Inspiration , unless I could adde the demonstration of power , by doing Miracles to confirm my Doctrine ; or had a minde to make my self as ridiculous , as those Champions of the Roman Fraternity make themselves , who say , their Church is Infallible in the Conclusion , though she may be mistaken in the Premises ; which is as much as to say , that they are sure their Church is always in the right , though sometimes 't is more than they can prove . This may be said for coming to the knowledge of a difficult place by study , the using of which way is principally the duty of spiritual Guides . Now the advantage thereof being this , that they may easily communicate their knowledge to others ; there will be still less reason for private Christians , who want leisure or ability to use the former means , to expect that God will teach them the true sence by Inspiration , since he may lead them to it by his Ministers . And for this way it may be said further , that it is agreeable to the constitution of the Church , in which God hath established an Order of men , whose peculiar Office it is to feed the flock of Christ , Acts 20.28 . and that by taking care to instruct them out of the Word of God , not onely in necessary truths , but in such as are profitable too , so far as they are qualified to understand and improve by them . For some are to be fed with milk onely , and not with meat , being not able to bear it , 1 Cor. 3.2 . which words to my understanding imply , that God's Ministers are to consider and judge of the capacities of their people , and to instruct them in the meaning of those Scriptures which contain the most proper truths for them to understand : And consequently that these are bound to attend to the Ministry of their spiritual Guides , whom God hath set over them , and who are to judge what kinde of meat they are able to bear , what difficulties are fit to be propounded and explained to them , and what truths are profitable for them to be instructed in , besides those that are indispensibly necessary to be known . This is the Order which God hath appointed in his Church , for their edification who are least able to improve their knowledge in the Scriptures , by their own reading and studying of them , without further assistance : Therefore they must not expect knowledge by immediate Revelations , but by attending to their instructions , whom God hath appointed to watch for the good of their Souls . The conclusion of all which is this ; that neither God's Ministers , nor any of their Flock , neither the learned nor the unlearned , can ground any just pretence to the gift of Interpreting Scripture by immediate Revelation , upon this promise in St. Luke , that God will give the Holy Spirit to them that ask him . SECT . 2. It cannot be concluded from this promise , that an absolute assurance that we shall be saved , is obtainable by us , while we are upon the trial of our Faith and Obedience . My reason is , because this assurance is neither needful as a condition of Salvation , nor as a motive to our duty , nor as a means of comfort in the performance of it . Not as a condition of Salvation ; for no such condition is required , buton the contrary we are exhorted to work out our Salvation with fear and trembling ; and how that and the like exhortations can consist with supposing this Assurance to be a condition of being saved , I do not so well understand . Besides , the friends of the contrary perswasion do not , as far as I can discern , pretend to this Assurance by the Spirit , otherwise than by having also the evidences of their regenerate estate cleared up to their understandings : Wherefore a man must be actually in a state of salvation , before he can be assured that he shall be saved : but now if assurance be a necessary condition of being saved , then till we are assured , we are not in a state of Salvation : So that if ever we be saved upon these terms , we must either be assured , before we are assured ; or be in a state of salvation , before we are in a state of salvation . Which inconvenience those Divines who at first placed the notion of justifying faith in this Assurance were so sensible of , that they generally substituted that new notion of relying and rowling upon Christ , in the room of the other . And therefore I had not revived this Objection against it , but that I finde Dr. Owen taxing the want of this assurance , by the Name of Vnbelief which will cast us under spiritual sloth and slumber ; for he opposeth this Unbelief , to an assurance of our personal election , and the confidence we have from thence that we shall not utterly and finally miscarry . He doth not indeed say in plain terms that we are not true Believers till we are thus assured ; but his words imply as much , though they look as if he was loth to speak it out ; and therefore I shall trouble you no further with this matter . 2. It is not needful as a motive to our duty ; for then the Scriptures do not contain sufficient inducements to obedience , since the promises of eternal Life there are all conditional ; and by consequence , all the assurance we can have of our reward from thence is but conditional . Besides , a greater assurance than that , cannot be necessary to move us to well-doing in point of Gratitude ; for we have infinite reason to love God , and be thankful to him , because we may escape the wrath to come upon the conditions of the Gospel : nor in point of self-love ; for what consideration , regarding this matter , can make us more careful of our duty , than that our eternal welfare depends upon it ? So that an absolute assurance of the event would be rather unprofitable for this purpose , because it would take off the force of a most considerable motive , wherewith the Scripture perswades us so frequently to Diligence and Watchfulness , and that is the motive of Fear . Our Saviour's exhortation would no longer be of use to us ; Fear him which hath power to cast into hell , yea , I say unto you , fear him , Luke 12.5 . nor any of the like nature . He told his disciples , What I say unto you , I say unto all , Watch ; which implies , that whilst we are in this world , we are in a state of temptation and danger . Now as long as we are under such circumstances , Assurance would on the other hand be rather unprofitable , since it would supplant the usefulness and efficacy of so profitable a consideration , as that of God's angry Justice against Impenitent sinners , and back-sliding Christians . But Dr. Owen saith , Men do but bewray their Ignorance whilst they contend that the Assurance we speak of doth any way impeach , or doth not effectually promote the industry of Believers in all duties of Obedience . And to convince their ignorance , he produceth this admirable instance : Suppose a man that is on his Journey knoweth himself to be in his right way , and that passing on therein he shall certainly and infallibly come to his Journeys end , especially if he will a little quicken his speed , as occasion shall require ; will you say that this is enough to make such a man careless and negligent , and that it would be much more to his advantage to be lost and bewildred in uncertain Paths and Ways , not knowing whither he goes , nor whether he shall ever arrive at his Journeys end ? Common experience declares the contrary . And common sense might have informed him that this Similitude rather makes against his opinion than for it : For , it is one thing for a man to know himself to be in the right way , and that passing on therein he shall certainly and infallibly come to his Journeys end , i. e. on supposition he keeps on in the right way , which he knows himself to be in ; and 't is another thing to be infallibly assured that nothing can possibly turn him out of the way , whether he quickens his speed as occasion shall require , or whether he lets it alone . Now it is an Assurance of this kinde , about which ( according to him ) we bewray our Ignorance , by saying , it doth not effectually promote the industry of Believers ; although there is this plain reason for it , that the former assurance leaves the Traveller under an obligation to quicken his speed , as occasion shall require , if he hopes to come to his Journey end ; but the latter leaves him under none at all . Wherefore I leave the Doctor to judge what coherence there is between his Similitude , and that Reddition of it which he hath given us in these words : It is that Soul alone ordinarily , which hath a comfortable assurance of God's eternal immutable electing Love , and thence of the blessed end of its own course of obedience , i. e. who is assured of his personal Election , and consequently of his perseverance , that goeth on constantly and evenly in a course of holiness . Here indeed he minceth the matter , by putting in the word Ordinarily ; though he had no reason for it , having concluded just before , that impressions of Fear , together with all resolutions of Conversion grounded upon them , still come to nothing . But his Similitude does not conclude that absolute assurance he speaks of , to be either ordinarily or extraordinarily needful to quicken us in a course of holiness , because it supposeth the Travellers assurance of coming to his Journeys end to be but conditional . But from the Similitude he proceeds to the testimony of Scripture , viz. Heb. 6. from the 10th Vers. to the end of the Chapter , where he saith , 't is the very designe of the Apostle to explain and confirm this Doctrine , concerning the need of absolute assurance to move us to holiness ; which he saith also is declared elsewhere , I suppose he means in his Exercitations upon the Hebrews ; which Book I have not now by me ; but the Bible I have , and to that I will go . The words which I suppose he chiefly aims at in that Chapter , are these : And we desire that every one of you do shew the same diligence , to the full assurance of hope , unto the end , vers . 11. And let the meaning of them be judged by the main scope of the Apostle in that Chapter ; which was to exhort the Hebrews to whom he wrote , to persevere in their Christian profession and conversation , and that by two Arguments ; the former ( from v. 4. to v. 9. ) being the desperateness of their condition , who had revolted from their Christian profession : the latter ( from v. 10. to the end ) being the certainty of their reward who should persevere , as the Apostle was perswaded those Hebrews hitherto had done , vers . 9 : whereof they had given good testimony by their liberality to the poor Christians , vers . 10. Now he would have them still be followers of them who through faith and patience inherit the promises , vers . 12. an example whereof they had in Abraham , who after he had patiently endured , obtained the promise , vers . 15. and then he proceeds to shew , that our hope of an Inheritance is grounded upon the Word and Oath of God , viz. that we shall obtain if we be not slothful , but continue in Faith and Patience , as they did who now inherit . Wherefore his discourse here clearly proceeds upon this supposition , that they had no other assurance of their Reward , but upon condition of perseverance in their Duty ; and then the immutability of God's promise was their security . This therefore the Apostle desired , that every one of them would shew the same diligence to the full assurance of hope unto the end , i. e. that by Perseverance they might arrive to the enjoyment of what they hoped for . For , first of all , the full assurance of hope , was to be consequent upon their shewing the same diligence ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. is the same as if he had said , that we may obtain the full assurance , &c. Therefore it cannot from hence be concluded , that this Assurance , whatever is meant by it , was antecedently necessary to incite them to diligence . Wherefore , secondly , by this full assurance of hope , we are to understand that Assurance which is the reward of shewing the same diligence to the end , i. e. the consummation of their hope , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ; and then the meaning of the Text is this , that the Apostle would have them be diligent to the very last , that at last they might have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. enjoy what they hoped for ; or as it is exprest in the next Verse , inherit the promises . This is that sence of the place , to which , as I conceive , we are led by the words themselves , and by the scope of the Apostle in this Chapter : And therefore from hence it cannot be concluded , that the absolute Assurance Dr. Owen speaks of , is either ordinarily or extraordinarily needful to incite us to holiness ; and notwithstanding this place we may affirm , that such assurance is more likely to impeach than to promote the industry of Believers in all duties of obedience . But the Doctor appeals from the ignorance of them that say thus , to the experiences of them that finde it otherwise , i. e. he appeals from us to himself and his party . Now if this were a good way of arguing , then we who are so sensible of our own infirmities , as to know our need of all sorts of Motives , not excepting that of the fear of God's threatnings , to make us watchful against the temptations of sin , may appeal to our own experiences , for the truth of what we say , from the ignorance of them that say the contrary . But there is no necessity that you or we should be trusted in this matter , when the Word of God is before us , which doth so vehemently urge us to fear him that can destroy both Body and Soul in Hell. Wherefore notwithstanding all the contempt you cast upon serving God out of this principle , we see our Saviour thought it was needful for us , and therefore we have good reason to believe that God will not be angry with us , because we are afraid to provoke his angry Justice ; nor disregard our care to do his will ever the more , because we are moved thereunto by Fear , since it is an argument that he himself perswades us withal ; especially since the Scripture makes those divine benefits , which challenge our utmost gratitude ; and that goodness of God towards us , which is so powerful an argument to make us love him with all our hearts , a reason also why we should fear him . For if we may believe the Psalmist , we are to fear God , because there is forgiveness with him , Psal. 130.4 . i. e. because the abuse of his Mercy will yet more provoke his Displeasure , and bring a more dreadful punishment upon us . Lastly , since the Scripture tells us that we are not onely to begin , but to perfect holiness in the fear of God ; and that too , in consideration of those promises whereby we are encouraged to cleanse our selves from all filthiness of Flesh and Spirit , 2 Cor. 7.1 . all this makes me wonder at your presumption in saying , that by the want of your absolute Assurance , Duties are discouraged , spiritual Endeavours and Diligence are impaired , Delight in God weakened , and Love cooled ; when the Scripture is so plainly against you . And for your saying that we bewray our Ignorance , while we make the fear of God's threatnings , lest they fall upon us , needful to quicken our industry in all duties of obedience ; might we not requite you by saying more justly , that you do but bewray your confidence in making your self wiser than Christ , who thought we stood in need of this argument , and would have it take impression in our mindes , as I have already shewn you ? It is , you say , very sad that any man should so far proclaim his inexperience and unacquaintedness with the nature of Gospel-grace , the Genius of the New Creature , &c. as to be able thus to argue , viz. that the ●●●●rance you speak of tends to carelesness , &c. But it is more sad , that men under a pretence of greater acquaintance with Gospel-grace , should take upon them to undermine the usefulness of so excellent a Grace of the Gospel , as the fear of God's threatnings . Now as to that experience you have of the nature of Gospel-grace , and of the New Creature , and which makes you so confident , I have a good while considered what it should be , and cannot finde a more probable sence of your words than this , That you finde your selves made new Creatures , and put on to good works by an irresistible grace , which is the darling opinion you contend so fiercely for in your Book . And if that be your meaning , and your meaning be true , then I confess there is no need of the Argument of Fear to constrain such as you : And I will adde also , neither can there be any need of any motive whatsoever to make you as good as you say , and , as , we hope , some of you are . 3. Neither is this Assurance needful to encourage and comfort us while we are performing our duty : nor must the want of it needs cast us into Perplexities , Discouragement , and Despondency , as the Doctor will have it . For the Scripture supposeth that the conditional promises of the Gospel are a sufficient ground of comfort , while we are careful to keep the Commandments of God ; and if we are not , Comfort is a thing that belongs not to us . St. John saith , We declare the Gospel unto you , that you may have fellowship with us ; and truly our fellowship is with the Father , and with his Son Jesus Christ. And these things write we unto you , that your joy may be FVLL . If we say that we have fellowship with him , and walk in darkness , we lie , and do not the truth , 1 John 1.3 , 4 , 6. Now that joy which is full , is encouragement enough to our duty , and yields sufficient comfort in the performance of it : but if we may believe the Apostle , this fulness of Joy may be grounded upon the conditional terms of the Gospel , viz. that if we do not walk in darkness , we have fellowship with God ; if we obey the Gospel , God will love us ; and if we persevere therein , he will save us eternally : wherefore it may be had without absolute assurance that we shall be saved . The Gospel will afford us no other comfort than that which depends upon the performance of our duty ; and seeing it hath given us abundant encouragement by the promises of God's Grace , to be diligent in our duty , it hath also abundantly provided for our comfort . But 't is a most unreasonable thing to pretend that we cannot begin to serve God with any comfort , till we have a comfortable assurance , as the Doctor very truly calls it , that we are personally elected , and that it is absolutely impossible for us to miscarry : for this is a comfort proper onely for them that have finished their course , and are now ready to receive the Crown of Righteousness . Suppose a good man should employ his Servant in a business of some difficulty , promising him sufficient means to go through with it ; and for his reward , a considerable inheritance in his Family : If after he has taken the charge , and before he has well begun it , he should come to his Master , and fall down at his Feet , intreating him to settle that Inheri-upon him beforehand , and to give him an absolute Estate in it , promising upon his ingenuity that he would not be the less careful of his work , but think himself rather the more obliged to perform it to the utmost of his power ; sure his Master would tell him that he desired an unreasonable thing , since he had never found him worse than his word ; and there was some reason to suspect that his impatience was a signe of no honest intention in him ; but that for his own part , he would give him no better assurance of his reward , than upon condition , lest afterward he must get somebody else to do his work . Now if for all this , the loitering Servant should lie groveling upon the ground , wringing his Hands , and beating his Breast , protesting that he cannot go about his work , nor so much as think of it with any joy , till he hath full assurance that fair Estate he is so enamoured withal , shall be his , whether he doth his service required of him , or whether he doth it not ; that nothing will comfort him , and keep up his Heart from sinking within him , but such a comfortable Assurance ; that he is all over lame and stiff , and cannot stir a foot , nor move a hand in his Master's service , as long as he hath any the least fear of missing that Reward : By this time we may suppose the good man to have a better opinion of his Servant than to think him a Knave ; but he would certainly conclude that he was not very wise . The Parallel is so easie , that I need not make it . Indeed if a man be perswaded that it was the purpose of God from all eternity , to bring a few men to eternal Life by an irresistible power , and to leave the rest to unavoidable ruine ; he can no more hope to obtain the favour of God by doing what he can to please him , than to reverse the Decrees of Heaven . Wherefore if he understands his own principles , he must needs be under a great Agony , till he becomes assured that he is one of that happy number , whom nothing , no not sin it self , can separate from the love of God. But if we entertain honourable thoughts of God , as we have great reason to do ; if we believe that he seriously calls upon us to repent , and would have us to be saved ; and that he is ready to supply us with Grace sufficient , 2 Cor. 12.9 . then upon our care to please God in all things , we shall never want so much comfort as we need , i. e. the joy of well-doing , which is the testimony of a good Conscience . Wherefore since an absolute assurance that we shall be saved is needful , neither as a condition of Salvation , nor as a motive to Holiness , nor as a means of Comfort ; I may conclude also , that neither is this one of those Graces , which our Saviour hath told us , God will give to them that ask him . SECT . 3. Lastly , that promise giveth us no reason to expect that the Holy Spirit will dictate extemporary Prayers to us . For , 1. Such Prayers themselves are not necessary to the obtaining of our requests ; for had that been so , then certainly we should have been admonish'd in the Scriptures to pray Extempore ( as they call it ) as well as to pray at all ; and to beware of Book-prayers , and the use of Forms , as much as of neglecting the Duty altogether , or performing it in a careless slothful manner . And this the rather , because Forms of Prayer and Thanksgiving were used in the Jewish Church ; and because also the modesty of many good Christians , and the inabilities of many more , would naturally prompt them to the use of so ready a help to devotion , as pious and useful Forms of Prayer are . But so far are we from finding any Command in Scripture to pray upon sudden invention , that we finde no preference given to this way , above the use of Forms , but rather the contrary ; for when our Saviour taught his Disciples to pray , he enjoyned them the use of a Form , When ye pray , say , Our Father , &c. Luke 11. But 2. Not to contend for the usefulness of Forms of Prayer , above leaving the performance of this duty to extemporary effusions , but admitting the advantage lay on the side of the latter , as some men perswade themselves ; I affirm , that the suggestions of the Holy Spirit are not necessary to the conception or utterance of such Prayers . For first , they are not necessary to dictate what things we are to pray for , since the Holy Scriptures may abundantly supply us with the knowledge of them . Therefore I see no reason why Dr. Owen should say with so much anger , that the Spirit of God ( let the proud carnal world despise it whilst they please , and at their peril ) doth gratiously in the Prayers of Believers , carry out and act their Souls and Mindes in Desires and Requests , which , for the matter of them , are far above their natural contrivances and invention . This is somewhat obscure ; but I would know what requests those are , which for the matter of them , are above your natural contrivance and invention : If they be agreeable to the Word of God , as I suppose you will say they are , then either you knew them to be so , before you pray'd , or you knew it not : If you did , you have no reason to say that the matter of these requests was above your natural contrivance and invention ; if you mean thereby , as I think you do , that when you were praying , you could not possibly have thought of those requests , without a supernatural suggestion ; for you confess that you knew well enough before , that you were to pray for such things as then come to your minde . But if you knew them not , then either you prayed for such things as you did not then know to be agreeable to God's Word , or else you must suppose that the Holy Spirit , which then gave you the first notice of them , did immediately reveal to you that they were : And yet you said just before , I do not think that the Spirit worketh supplications in us by an immediate supernatural divine Afflatus , so as he inspir'd the Prophets of old , who oft-times understood not the things uttered by themselves . Now that Revelation is as immediate and supernatural , as the Inspiration of the Prophets was ; and to make all even , you say elsewhere , that ( let prophane and ignorant persons , whilst they please , deride what they understand not , nor are able to disprove ) the Holy Spirit of God doth guide Believers in and by the working and experience of Faith , to pray for those things the depths of whose mysteries they cannot comprehend . So that if you neither know them before , nor understand them afterward , I think you may lay claim to the Afflatus of the old Prophets upon a double Title , by your own account . Now I shall be so far from deriding your pretence , that I shall not go about to disprove it ; but onely tell you , that we are not bound to believe you to be Inspired men , unless you could prove it by some evident divine Testimony ; for want of which , you again appeal to your Experiences , and let us know withal , that he who hath not experience hereof , i. e. of having the matter of his Prayers suggested to him by the Spirit , is a greater stranger to these things than will at length be unto his advantage ; which any man may say , who speaks more than he understands . All that I contend for , is , that the matter of our Prayers needs not to be dictated by Inspiration , and that because the Spirit teacheth us by the written Word of God , what we may , and what we ought to pray for . Nor , 2. The words in which we pray : for a ready use of our Mother-tongue will serve us with them freely enough ; so that a competent understanding of the chief Heads of Religion , and the retaining in memory of a certain number of Scripture-phrases and Passages of holy Writ , proper to be converted into Petitions , together with a tolerable readiness of uttering ones thoughts in proper words , will in some measure furnish a man with this gift ; and being thus qualified , he shall not need to have the matter or the words of his Prayers dictated to him by the Holy Spirit , any more than of an ordinary discourse with his Neighbour upon a subject which he is used to speak of . But if he hath over and above , a warm Invention , and a voluble Tongue , and a good share of Assurance in himself , especially if he be apt to be heated with his own thoughts and expressions , he is then qualified to excel in the way of extemporary praying , and to pass for one that hath a double measure of the Spirit , with them who are apt to ascribe all Heat and Eloquence in matters of Religion to a divine Principle . I do not speak this to undervalue any man's abilities in this kinde , but onely to shew that they may be set too high . As for them that do so , they may undeceive themselves by observing the very Prayers of those persons whose gifts this way are most remarkable ; for although these men are sometimes pleased to decry the use of Forms as not savouring of the Spirit , yet it is plain enough , that their own Prayers , as spiritual as they look , may be as purely Humane as the Prayers of a Book are by them judged to be . For it is evident that they tie up themselves to those usual Topicks of Prayer , and Heads of Devotion , according to which Book-prayers ( as they call them ) are framed . They usually begin with the Invocation of God , by the acknowledgement of his Attributes , and then they run through the common places of Confession , Petition , and Thanksgiving , which are the subjects that furnish set Forms of Prayer . They confess the same Sins , they beg the same Graces , they praise God for the same Blessings in all their Prayers . Now this is that which I suppose none of them will deny ; and then I think they must confess , that their Prayers , as to the matter of them , are as formal as those of the Liturgy . But further , as the matter of their Prayers is confined to certain Heads , so for the most part they use the same expressions , onely with this condition , that they are laid in with such good store of them , that they need not use them all at once , but may keep some against another time . And thus indeed they do not tie up themselves to a form of Words , because they have as many Forms to use , as may be made by the shifting and transposing of those Phrases which they have in stock ; and so many Forms they have more or fewer , according as that stock increases more or less . And thus as we pray out of our Books , so do they out of their Memories ; and the difference between their way and ours ( for I speak now of those that do not use to talk idly and extravagantly in their extemporary Prayers ) is this , that ours hath the advantage of Safety , and theirs of Popularity and Ostentation . But I am not able to divine what that is in Extemporary praying , as that is distinguish'd from using a set Form , which must needs be ascribed to the immediate suggestion of the Spirit : The matter of such Prayers is certainly the most considerable , and the knowledge of that we see may come another way ; which seem'd to be the minde too of the late Assembly , who although they threw aside the Book of Common-prayers to make way for Extemporary Performances , yet thought fit to give the Minister a Directory for the Matter , without leaving him to be guided in that by the suggestion of the Holy Ghost : which made some men think they might e'ne as well have prescribed a set Form , unless they intended to leave the meaner office of supplying him with words , to the Holy Spirit . But the words and phrases , as I have shewn you , may come from a more familiar Principle : And then there is nothing left , but that shifting and changing of places , with them , which makes the great show of variety . But this is so unworthy to be ascribed to a divine principle , that I may conclude extemporary Prayers , allowing them to be never so useful and profitable , need not to be dictated by Inspiration ; and therefore no such Inspiration was promised by our Saviour when be promised the Gift of the Holy Spirit to all his Disciples . Thus have I shewn that neither of these three things come under the promise in St. Luke 11.13 . For they are not Gifts of that kinde which are there promised to them that ask the Spirit . And I adde , it may be strongly presumed , that they are promised nowhere else , since they do not fall under this general promise of the Spirit , which comprehends all the rest . But because there are some men so vehemently perswaded that the Holy Spirit is given for these purposes , that they reckon it little better than Blasphemy to gainsay it ; I shall proceed to those places of Scripture upon which such mighty confidence is grounded , to see whether they afford any reason for it . SECT . 4. And first , as to those testimonies which are alledged out of the Bible , in favour of interpreting or understanding Scripture by the immediate revelation of the Spirit ; I refer the Reader wholly to Dr. Hammond's Postscript concerning New Light , and divine Illumination , annexed to his Paraphrase , &c. upon the New Testament ; where they are all considered , and shewn to infer no such thing as is desired to be concluded from them . But if after all , any man should say that he knows by the Light of the Spirit , that Interpretation which Dr. Hammond hath given of those Texts , to be nothing better than carnal Reasoning , and come over with Dr. Owen's talk of the Natural Man , and the impossibility of understanding the spiritual sence of Gospel-truths , without the Almighty Illumination of the Spirit ; I confess it will prove a matter of as great difficulty to reply to such a pretender , as it is to finde out a way to convince a Quaker : For what success can any man promise himself by replying to a confident Enthusiast , who perpetually appeals from the most evident reasons , the plainest testimonies of Scripture , and the most rational inferences from them , to the testimony of the Spirit ? However , this I will venture to say , that if it were granted impossible to understand these Texts without that New Light , which the Papists call an Infallible Spirit , and Dr. Owen and his party an Almighty work of the Holy Ghost , for in effect they are both the same thing ; then it must be granted withal , that these Texts are impertinently produced , to convince us who do not pretend to this Infallible Spirit , that there are a sort of men upon whom God bestows that priviledge . For that theirs is the true sence , cannot be proved to us , but by rational means , i. e. either by arguing from the original words , or the Context , or parallel places , or the like ; or else by some clear divine testimony proper to convince us that they in particular are inspired , such as real and undoubted Miracles . This latter way is pretended to onely by the Papists ; and though the frauds they have been deprehended in , sufficiently shew those amongst them that have raised the noise of their Miracles to be Impostors ; yet it is to be acknowledged that they pretend to offer a rational means of Conviction , that their Church interprets the Scripture by an infallible Spirit ; which the men I am at present speaking of do not offer in the least . As for the former way of convincing us by rational evidence from the Text it self , it is that which we are ready to submit to , and then I desire Dr. Hammond's interpretation may be considered . But if they neither use this way nor the other , nor any like it , it is an absurd thing to produce those testimonies of Scripture at all to convince us by them ; because upon these terms it is utterly impossible they should convince us , till we have received that New Light which they themselves pretend to . And this is all that I can hope to bring them to , viz. to confess their own impertinency in offering any testimony of Scripture for the justifying of their pretence ; and that when all is done they have nothing to say , but the Spirit tells them this is the true sence and meaning of Scripture , without enabling them to make it appear to any body else . And so we are to let them go , either for errant Hypocrites , or rank Enthusiasts , whom the State hath reason to be jealous of , lest they should have some dangerous design against the Government , or be prompted to Sedition and Rebellion by the heats of their own fancies , or the suggestions of the Devil , which by an Enthusiast may be so easily mistaken for the Impulses of the Holy Ghost . If last of all it should be said , that although God hath not promised this Inspiration we are speaking of , yet for ought we know , he may do more than he hath promised , and reveal the true sence of what passages in Scripture he pleaseth to whom he pleaseth : I answer , that as I am no way obliged to contradict this supposition , so withal I must adde , 1. That supposing a man to be thus inspired , he cannot prove to another that he is so , otherwise than by Miracles ; which if he doth not , neither can he justly expect to convince another that the sence revealed to him is the true sence , otherwise than by such rational means as he must have used if it had not been revealed : and 2. That therefore if one man hath nothing to say in conclusion for his interpretation of a place of Scripture , but that the Spirit led him to it , and that to put any other sence upon it , is the fruit of carnal reasoning , and of the wisdom of the flesh , and a signe of Vnregeneracy , and the state of a natural man that hath not the Spirit of God , which is always Dr. Owen's last refuge ; and another plainly shews , either by the words themselves , or by the designe of the discourse to which they belong , or by some other way apt to convince a rational man that the foresaid meaning does not belong to them , but one that is different from it : In this case I say the former is convinced to pretend falsly to Inspiration ; and in plain English , he must be a very Fool that will prefer his interpretation before the other . And so much for that matter . SECT . 5. 2. The principal passages of Scripture , which seem to imply Assurance to be a gift bestowed upon the regenerate by the Holy Spirit , are two : The first I shall mention is that of St. Paul to the Ephesians , Grieve not the holy Spirit of God , whereby ye are sealed unto the day of redemption , Eph. 4.30 . Now by the Believers being sealed , &c. some have thought that a testimony of the Spirit , whereby they are absolutely assured that they shall be saved , must needs be meant . But first , the words are fairly capable of another meaning , viz. that the gifts of the Holy Spirit , bestowed upon Believers , were an evidence that God was now preparing them for the Kingdom of Heaven , since upon their believing he had blest them with so many advantages in order thereunto , and therefore that he had now a peculiar right to their obedience : For this we know is one use of sealing , to distinguish that which of right belongs to our selves , from what is common . Thus are all Believers marked out for God's portion and peculiar , by the eminent advantages of the Gospel which he hath made them partakers of : and therefore are they said to be sealed by the Holy Spirit , because the Gospel is a divine Revelation , and the ministration of the Gospel is the ministration of the Spirit . Thus when it is said that God the Father hath sealed Christ , John 6.27 . the meaning is , that by the descent of the Holy Ghost upon him , he owned him to be his Son , that great Prophet , who was to declare the will and pleasure of God to men . In like manner God's giving his Holy Spirit to them that believe in Christ , is , as St. Chrisostome speaks excellently upon this place , his marking them out to be a Royal Flock ; it is a token of their peculiar designation to the service and obedience of God , and a pledge of that Inheritance , 2 Cor. 1.22 . they shall be rewarded with , if they walk as becomes the Gospel . But all this is very far from inferring an absolute assurance in them who are thus marked out for God's people , that they shall infallibly persevere in that duty , which belongs to their peculiar relation to God , and the performance whereof is the condition of receiving the Inheritance . And therefore such assurance cannot be proved to be spoken of in this place . But , 2. The words are not onely capable of that sence which I have offered ; but their coherence with the foregoing and following verses , and the force and reason of St. Paul's Exhortation , requires it : Let him , saith he , that stole , steal no more ; and let no corrupt communication proceed out of your mouth , &c. Let all bitterness and wrath , &c. be put away . The Argument wherewith he enforceth these Exhortations is this , that otherwise they would grieve the Holy Spirit , by which they were sealed , &c. i. e. they would plainly contradict the end for which God had bestowed the gifts of the Spirit upon them , who were thus marked out to be his Servants and Children . This would be to grieve the Holy Spirit , i. e. to bereave themselves of his gracious presence , and to come in danger of being excluded for ever out of the Rest of God ; as it was with the Israelites in the Wilderness , with whom God was grieved forty years ; and he swore in his wrath , that they should not enter into his rest , Heb. 3. And the note which the Apostle makes thereupon is this , that we are made partakers of Christ , if we hold the beginning of our confidence stedfast unto the end , vers . 14. i. e. if we hold on resolvedly and patiently in the course of a Christian life . It is the like Argument which the Apostle useth more concisely to the Ephesians , when he disswades them from impure and evil courses , lest they grieve the Holy Spirit of God , and by consequence never enter into that Rest God had designed for them . But this consideration could have been of no force at all , if they had been absolutely sure of their Inheritance , as some from these words have pretended they were ; whereas it must be granted to be very prevailing , on supposition , that by sealing is here meant , their being , as it were , consecrated to a life of obedience by the Spirit of God which they were made partakers of ; for then they would finde little excuse , and a greater punishment for their unchristian practices , if , being so greatly obliged , they should prove unthankful and disobedient . The second place is that of St. Paul to the Romans , The Spirit it self beareth witness with our spirit , that we are the children of God , Rom. 8.16 . But , 1. This testimony of the Spirit , is that publick Testimony which was given by the Spirit , that true Christians are the Sons of God ; for it is said in the former Verse that they had received the spirit of Adoption ; which being opposed to the spirit of Bondage , shews the Apostle's meaning to be this , that the Christians were the Children of the promise , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Free-woman , as he expresseth it , Gal. 4.28 . whereas the Jews , those of them that were under the Law , answered the condition of Ishmael , who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Son of the Bond-woman , to whom there was no promise of an Inheritance . Now that none but true Christians were the Sons of God , and Heirs of the promised Inheritance , was that which was testified against the Jews , by the Miracles and supernatural gifts of the Apostles and primitive Believers , i. e. by the testimony of the Spirit . And then this Text is very far from intending any immediate testimony of the Holy Ghost to our mindes that we are God's Children . And yet , 2. All that is here affirmed regards onely our present state , that we are the Children of God ; which if we be , it is certainly possible for us to be assured of it : nay , we cannot be ignorant of our spiritual condition , without our own fault , since we have so plain a rule to try our selves by as the Word of God ; By this we know that we know him , if we keep his commandments . Now our keeping of God's Commandments , is that which our own spirit or Conscience must witness ; and then upon this condition the Revelations of the Gospel ( wherein , to be sure , is the witness of the Spirit ) witness to us that we are the children of God ; and if children , then heirs , &c. All which may very well be , without our believing that it is absolutely impossible for us to forfeit our Inheritance by any future miscarriage ; and therefore from this place it cannot be concluded , that such assurance is given by the Holy Spirit . SECT . 6. 3. For the pretence of uttering the suggestions of the Spirit in Extemporary Prayers , I know likewise but two places of Scripture commonly urged in favour of it . The former is St. Paul's saying , I will pray with the spirit , and I will pray with the understanding also , 1 Cor. 14.15 . Which I confess is a Text that I never heard produced for this pretence , but by those that have nothing but mere zeal to defend their opinions withal , I mean some of the people that follow Dr. Owen and his Brethren of the Separation : I do not wonder that after they have been possest with a strong perswasion that the Spirit of God helps them to Words , or Sence , or both , in their Prayers , they conceit this Text to be a proof for their purpose ; for the words sound that way , if a man believes what they do , about Extemporary Prayers , before-hand . But I have often wondered that they who take upon them to be their Guides , who pretend to learning , and if they minded the Text at all , can hardly be ignorant that the praying by the Spirit there meant , was using the gift of Tongues in Prayer ; and the praying by the Vnderstanding , was praying in a Language understood by the people ; that they , I say , should suffer their people to run away so long together , with a belief that this Text gives them Authority to expect that the Spirit of God will take care they shall speak good sence in their Extemporary Prayers ; this is that which I cannot but admire . I do not say they are all so dishonest ; but I have reason to think that many of them are ; and they cannot deny it , I suppose , unless they grant that we are acquainted with the talk of their Followers , better than they themselves are . But dismissing this place , which is so very wide from the purpose which it is produced for , I proceed to the second , which indeed carries a more likely appearance ; and in the judgement of Dr. Owen , contains a sufficient proof , that the Spirit of God carries out the mindes of Believers in requests , which for the matter of them , are far above their natural contrivance and invention , i. e. that when Believers venture to pray Extempore , the Spirit of God prompts them as they go along , to pray for such things , as otherwise could never have come to their mindes . For his words signifie thus much at least ; if not , that the very knowledge of those things is communicated to them at that very instant before they pray for them , and that by immediate Revelation . The place is this : Likewise the Spirit also helpeth our infirmities ; for we know not what we should pray for as we ought ; but the Spirit it self maketh intercession for us with groanings which cannot be uttered . And he that searcheth the Hearts , knoweth what is the minde of the Spirit ; because he maketh intercession for the Saints according to the will of God , Rom. 8.26 , 27. I shall endeavour to shew the true meaning of these words , and leave it to the Reader , whether the foresaid opinion of the Doctor can be concluded from them . His other thoughts of this matter I shall not pretend to confute , because I do not so well comprehend what he means , viz. when he tells us with respect to the subject of Prayer , the sanctified Heart , that by the Groans which cannot be uttered , are meant , that bent , frame , inclination , and acting of the Inward man in prayer from the power of the Spirit , which they themselves in whom they are wrought , do not fathom nor reach the depth of ; unless he means that a man may desire the Graces of God with inexpressible vehemence , and yet not understand that he does so : If he intends this , I need onely to tell him , that because these groanings are unutterable , it follows not that they are unintelligible . If he intends it not , I do not fathom nor reach the depth of his meaning . Again when he tells us , with respect to the object of Prayer , that the mysterious things which Believers pray for , are now made nigh , now realized unto them ; I do not well know whether he means now at their Prayers , or now at some other time before . If when they are praying , 't is somewhat hard to conceive that the Spirit represents the truth of those things in and by the Word , as he saith ; if at some other time before , then certainly the things themselves were represented before too , and they knew they were to pray for these things ; and then it is above my apprehension how the matter of their Prayers should be far above their natural contrivance and invention , either just before , or while they are praying . It seems strange likewise , that by the Prayers of men low and weak in their notional apprehension of things , we may see them led into Communion with God in the highest and holiest mysteries of his Grace ; and that they have an experience of the life and power of the things themselves in their own Hearts . For what have we to see this by , but their Words , and Gestures ? &c. But it is past my reach , how by these helps we can see that which he told us before , God onely sees , viz. the fervent workings of the New Creature , when acted by the Holy Ghost in supplications . And to do him right , he seems not to ascribe the extemporary utterance , but onely the present conception of matter , to the Spirit . Other observations of this kinde might be made , which I shall not clog the Reader withal . But upon the whole matter , Rom. 8.26 , 27. seems to me much easier to be understood than any thing that he saith with relation to it ; and unless he shall please to explain himself further , one may sooner , I think , understand St. Paul than him , though there be considerable difficulties in the Text which need an Interpreter . Therefore I shall , 1. Consult the sence of good Authors , and such as the Doctor , I hope , will not take upon him to say were Proud , Carnal , Ignorant , and Profane persons ; words which he throws so fiercely about him whilst he is discoursing of Prayer , the very mention of which one would think should have taught him more meekness . 2. I shall compare what they say with that which seems to me to be the designe of St. Paul in the foregoing and following Verses . This I take to be a good way , both to understand the Text , and to avoid the Doctor 's displeasure , if we should not altogether agree about the meaning of it at last . St. Chrysostom saith , that in those words , Likewise the Spirit helpeth our infirmities ; for , &c. St. Paul instructs us not always to judge those things profitable which seem to be so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to mere natural Reason : For it was likely that they who suffered so many evils , wished a relaxation , asking it as a grace from God. But saith he , do not think that would be best , which presently appears to be so : upon this very account we need divine assistance ; for man knoweth little or nothing what is for his welfare ; wherefore the Apostle saith , We know not , &c. And then he shews this was St. Paul's case too , when he prayed that the Thorn in the Flesh might be removed , 2 Cor. 12. but obtained it not : For he proves that this Thorn were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dangers and Persecutions he lay under . In like manner St. Austin tells us , It is not to be believed that St. Paul , or those to whom he spake , knew not the Lord's Prayer ; why should he therefore say , We know not what to pray for as we ought ? but because temporal afflictions are mostly profitable , either to cure us of the swelling of Pride , or , &c. but we , not considering this , desire to be exempted from them . From which ignorance the Apostle shews himself not to have been free , when lest he should be exalted by the abundance of Revelations , there was given to him a Thorn in the Flesh , a Messenger of Satan to buffet him ; and he besought the Lord thrice that it might depart from him , herein not knowing what to pray for as he ought — Therefore in these tribulations , which may be either profitable or hurtful , we know not what to pray for , i. e. whether it be better to have them removed or not ; and yet , because they are hard to be born , we do as men altogether desire to have them removed . And not long after he saith , The Spirit causeth the Saints to intercede with unutterable groans , inspiring them with the desire of a thing yet unknown , which they patiently expect ; for how should that which is desired , be uttered when it is yet not known ? To the same purpose St. Hierom saith , the Spirit helpeth our Infirmities , that we should not desire earthly but heavenly things ; we know not what to pray for : They are commonly hurtful things which we think profit us , and therefore our desires are not granted — as he saith himself elsewhere : For this thing I besought the Lord thrice that it might depart from me . He maketh intercession for the Saints . Here , saith he , St. Paul by the Spirit , means the grace of the Spirit : For the Spirit intercedes , because he maketh us to pray with unutterable groans , as God is said to try us that he might know us ; that is , that he might make us know our selves . And to intercede according to the will of God , is to desire Holy and not Secular things . Thus St. Ambrose ( if he was the Author of those Commentaries : ) We know not , &c. for we are deceived , thinking those things will profit us which we desire , when they are not profitable : and here he useth the same instance likewise of St. Paul's desiring that the Messenger of Satan might depart from him ; to which he addes that of James and John desiring the pre-eminence in Christ's Kingdom , who asked they knew not what . But withal he supposeth , that the Spirit doth properly intercede with God in our behalf , that we may have such things as are profitable for us . Theodoret saith , the Apostle speaks to this purpose ; Pray not to be delivered from troubles , for you know not what is profitable for you , as God doth who governs all . Resigne up your selves to him that holds the Helm of the Vni●●●se , &c. But , saith he , by the Spirit is meant the grace of the Spirit , which is given to them that believe ; for being thereby stirred up , we pray more earnestly , &c. And he addes , that the Apostle spake this from the experience of what he had suffered ; [ referring probably to that passage concerning the Messenger of Satan , so often already mentioned . ] To mention no more , Origen thus paraphraseth upon the Text : Sometimes through infirmity we desire things contrary to our welfare ; as a sick man would have the Physician prescribe him what is agreeable to his present appetite , instead of that which is for his health ; so in this infirm state of ours , we ask sometimes what is not expedient for us . And I [ Paul ] who had the Messenger of Satan given me , thrice asked , &c. not knowing what I asked ; and received this answer , My grace is sufficient for thee — The Flesh lusteth against the Spirit ; but when the Spirit of God seeth our spirit striving against the Flesh , he reacheth out his help — Now , saith he , if any one can finde out a more sublime sence than this , let him enjoy it to himself . But they are to be admonish'd who desire of God the prosperity , &c. of this life ; because in these respects they know not what to pray for as profitable ; for it often happens that these present advantages , &c. tend to the harm of the soul. And therefore that is to be minded by us which we are taught in the Lord's Prayer ; Thy Will be done . As to that clause , who searcheth the Hearts , he saith , it shews that God regardeth the minde more than the words wherewith we pray . As to the unutterable groans , he saith , How can that which the Spirit of God speaketh to God , be uttered by us , when sometimes that which our own spirit feels and understands cannot be expressed by us in words ? Now I believe we shall not readily meet with a place of Scripture containing any matter of difficulty , in the interpretation whereof the Fathers do more unanimously conspire , than they do in their sence of this . I could easily have added more Authorities to the same purpose , if I had pleased ; but I hope these will be sufficient to satisfie any sober person , that that interpretation of this Text which I prefer before Dr. Owen's , is not fit to be call'd presently the reasoning of the carnal and unregenerate man ; for I shall offer no other than what is agreeable to the sence of these Christian Writers , who may with the help of a little charity , I think , pass for regenerate men . The sum of what they say towards the interpretation of the Text is this : 1. That we ought in the general to pray for what is best for us . 2. That in some cases we know not what is best ; and they are those which concern our present state in this world , with regard to afflictions on the one side , and ease and prosperity on the other . And thus St. Austin prevents that Objection of the Christians knowing the Lords Prayer , by restraining the ignorance of what we are to pray for to the matter of temporal afflictions . 3. That our infirmities here mentioned , consist in this ignorance , together with our proness to desire Health , Riches , and Ease , &c. and the natural aversation we have to Pain and Trouble , when as yet God may see that the former will be hurtful , the latter profitable for us . 4. By the Spirit 's making intercession for us , they all understand his exciting us to pray for our selves , excepting St. Ambrose , who supposeth the Spirit to intercede properly for us , that God would bestow better things on us , than we sometimes ask for our selves : and Origen seems to understand both . 5. That the Spirit 's helping our infirmities , is his inciting of us to pray for heavenly things , and not for earthly , as St. Hierom saith ; which is to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the pleasure of God : not as if it were unlawful to pray at all for any temporal blessings ; but that we are to be content if we be denied ; because those things , viz. deliverance from Afflictions , &c. which we think would profit , may hurt us , as he observes . And therefore all our desires of this kinde , are to be limited by that Petition which our Lord hath taught us : Thy Will be done , as Origen notes . In short , by the scope of what they all say , this seems to be their meaning , that the Spirit helpeth our infirmities , by increasing our desires after heavenly things , by making us more indifferent about earthly matters , and content with afflictions , if God seeth them good for us , seeing his Grace is sufficient for us , as he told St. Paul when he so earnestly desired to be delivered from the Messenger of Satan ; which is the Instance they all use . 6. By the unutterable groans , some of them understand that inexpressible fervency of minde , enkindled in good men by the Spirit of God , wherewith they desire heavenly things ; and which , where-ever it is , will certainly abate our desires of worldly advantages , and make us less weary of afflictions . Others of them suppose the proper intercessions of the Spirit to be understood by them . And St. Austin , in particular , supposeth that by the unutterable groans , is meant , the desire of that state and condition in this world which is best for us : For , saith he , how should that which is desired be uttered , when it is yet unknown ? i. e. when under an affliction , we pray for what God seeth best for us , not knowing whether that may prove to be the continuance , or removal of it ? Thus you see how they agree in the main about this matter ; the interpretation of Origen himself , who could not learn it from any of the rest , falling in with theirs ; and yet he was apt to finde as many mysteries in the Bible as another man ; but he leaves them that could light upon a more sublime sence of these words , to enjoy their opinion by themselves . Now it is very plain that the supposition upon which they go in interpreting the Text this way , is this , that our not knowing what to pray for belongs to the case of present afflictions , which for ought we know may be more profitable for us , than to be exempted , or rescued from them . And now I come to shew that this Supposition , and the Interpretation built upon it , is agreeable to the designe of the Apostle in that part of the Chapter , wherewith this Text hath a plain coherence ; which was the second thing propounded . In the 17 verse St. Paul begins to comfort the Christians under their afflictions , shewing them that they who suffered with Christ , should be also glorified together . This consideration affords two arguments of Patience , which he distinctly notes : The former , being the transcendent greatness of that Glory which they hoped for : The latter , the profitableness of their present sufferings to prepare them for that Glory . 1. The nature of the Glory it self : For I reckon , saith he , that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us , v. 18. From which Verse to the 24th , he proceeds to shew that as in God's good time the Heathens would be rescued from their Idolatries , to be made partakers of this Glory ; so the Christians should be rescued from their sufferings also , under which they now groaned . Wherefore at present he would have them take comfort in the hope of that deliverance and Glory , which was yet to come : For , saith he , we are saved by hope , &c. v. 24. But if we hope for that we see not , then do we with patience wait for it , v. 25. 2. He perswadeth them to patience yet further , by the profitableness of their present sufferings : We know that all things work together for good to them that love God , to them who are the called according to purpose , vers . 28. that is , who with full purpose and resolution adhere to the profession whereunto they are called , notwithstanding all these sufferings : For whom he did foreknow , he also did predestinate to be conformed to the Image of his Son , that he might be the first-born among many brethren . Moreover , whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified , vers . 29 , 30. i. e. And it is not onely true that God will convert these sufferings which now befall us into a means of our inestimable advantage ; but we are to consider also , that those whom God fore-knew or fore-approved for his Children , were fore-appointed to sufferings , that in this respect also we might be like our elder Brother Christ Jesus , who hath shewn us this way of coming to the joy that is set before us ; wherefore we are not to wonder if we be called to actual sufferings now , upon our undergoing of which with faith and patience , God will justifie and own us for sincere persons , and reward us eternally . What shall we say then to these things ? If God be for us , who can be against us ? vers . 31. &c. Who shall separate us from the love of Christ ? shall tribulation , or distress , or persecution , or famine , or nakedness , or peril , or sword ? As it is written , For thy sake are we killed , &c. vers . 35. Nay , in all these things , which through the divine disposition tend to our good , we are more than Conquerours , vers . 37. &c. This is the second argument used by the Apostle , viz. the profitableness of afflictions themselves , to them that love God ; which is fully express'd , vers . 28. and vehemently urged to the end of the Chapter . But the Apostle makes way for this argument by what he saith vers . 26 , 27. Likewise the Spirit also helpeth our infirmities ; for we know not what to pray for as we ought , &c. For it is plain by those words likewise , also , that he was now offering to them a further consideration , having just before concluded that motive to patience , from the Deliverance and Glory which they hoped for . And that which he proceeds to shew , is the mistake of thinking that it were at least better for the present to be exempted from these sufferings ; since in matters of this nature we know not what to pray for as we ought ; but the Spirit it self maketh intercession for us , that we may have what is best ; and then if sufferings befall us , we know they are most profitable for us ; and consequently that all things work together for good , &c. Now by this time I think it is very plain , that the supposition upon which the Fathers went , restraining the ignorance of what we are to pray for , to the matter of present afflictions , is not onely coherent with the designe of the Apostle in this place , but that the context does indeed require it . I shall onely adde , that the words themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do properly signifie the Spirit relieveth us under our afflictions ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated infirmity , is very frequently used in the New Testament to signifie Misery and Distress . To conclude therefore , if with Origen , St. Ambrose , and Dr. Hammond , you suppose the intercession of the Spirit to be understood in the proper sence , the Text may be thus paraphrased . The Gospel of Christ affords us this relief against impatience under afflictions , that whereas we know not whether Afflictions , or Deliverance and Ease be best for us at present , and consequently , as to these respects , know not what to pray for in particular ; the Spirit of Christ himself intercedes for us with [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] unuttered groanings , i. e. earnestly and powerfully : ( for by an inexpressible desire we commonly understand one that is vehement . ) And God who searcheth our Hearts , and understands that we do sometimes desire such things as tend not to our advantage , knoweth also what the Spirit intercedes for , and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that he requests in our behalf , better things for us , than we do for our selves ; for we are ever ready to desire [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] such things as seem best to man ; but he asks [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] what God knows to be best for us . But if with St. Austin and the rest , we understand by the intercession of the Spirit , his making us to intercede for our selves , as we may without swerving in the least from the main scope of the Text , or excluding the former sence ; then the words admit of this Paraphrase . Whereas when we pray for deliverance from affliction , we know not whether it be best for us to have our desire granted ; the Holy Spirit inclines us to an entire submission of our selves to the divine Will ; and together with our most earnest prayers of that kinde , there is all along mingled that secret and more vehement desire of what God seeth best for us ; which is a grace of the Holy Spirit , whereby the forwardness of our Appetites after the ease and comforts of this world ▪ is corrected and governed . Now though this earnest request be not uttered , the particular matter of it being not yet known , since we are ignorant what will be most profitable for us , yet he that searcheth the Heart , understands it perfectly , and knows that we vehemently desire not so much that deliverance , or worldly advantage , which is the matter of our uttered groans and Prayers , as that good which the Spirit moveth us to pray for , and which we cannot particularly utter , that namely which God seeth best for us . This indeed is a desire of the Heart , which proceeds from a divine cause ; and God is so pleased with it , that he will not fail to grant it ; so that if afflictions continue , we know they shall work together for good , &c. And thus the Holy Spirit relieveth us under our infirmities and distresses , by bringing all our worldly appetites under submission to the pleasure of divine Wisdom and Goodness . And thus much for the interpretation of this Text , which I have been the more careful in considering , because it is perpetually produced to justifie the pretences of those men that ascribe their extemporary inventions and contrivances in Prayer , to the suggestion of the Spirit of God , and make it little less than Blasphemy for any man to contradict them . I have by good Authorities , and by the scope of the place , and by the importance of the words themselves , clearly shewn that it belongs to another very distinct matter , and is consequently incapable of being made use of for their purpose . And now whether he that useth pious Forms of prayer , be not capable of that relief from the Spirit which is here mentioned , ● leave it to every sober Reader to judge ; but will not so far question his understanding , or presume upon his patience , as to help him any further to do it . Thus have I at last considered those places of Scripture , which are commonly alledged in favour of those three pretended gifts of the Spirit , which I shewed before were not contained under the general promise of the Holy Spirit , Luke 11.13 . Amongst many other reasons inducing me to this work , I shall mention but these two . 1. To vindicate the Holy Spirit from those dishonours that are daily done to him , either while wicked and unrighteous men attribute their confidence that they are personally elected to the testimony of the Spirit ; or while men impatient of contradiction , ascribe their absurd interpretations of the Scripture to the Revelation of the Spirit ; or while men low and weak in their national apprehensions of things , impute the vanity which they frequently utter in their Prayers , to the impulse and suggestion of the Spirit . 2. To take off the minds of Christians from the expectation of such gifts from the Spirit , as are nowhere promised , that they may more zealously pursue after those Graces which are indeed promised , and without which they cannot be saved . And thus much for that part of my undertaking , which concerned those Effects for the producing of which the Holy Spirit is promised . CHAP. VI. Concerning those to whom the Holy Spirit is promised and given . SECT . 1. TO speak clearly to this matter , we are in the first place to observe , that the Operations of the Holy Spirit are either , 1. Such as prevent our belief of the Gospel , and our very first desires to know the will of God , and to live according to it ; this is that Grace which depends not upon our believing , being the cause of those dispositions which I have shewn to be preparatory and antecedently necessary to Faith it self . 2. Such as follow after , to cherish and improve such good beginnings in us , and to endue us with all qualifications necessary to eternal Life . Now the promises of this Grace are conditional ; such is that promise in St. Luke 11.13 . and the condition is plainly exprest , God will give the Holy Spirit to them that ask him , who are already convinced of the Truth , and desire to do the Will of God , and pray for divine assistance . Such also is that promise in 2 Cor. 6. that God will dwell in us ; which depends upon our being the sincere Disciples of Christ , and cleansing our selves from all filthiness of the flesh and spirit . These are the principal promises of Grace made to us in the Gospel ; and it is evident we have no right to the former , but on condition of our believing in Christ , and owning our selves to be his Disciples ; nor to the latter , if we do not obey the Gospel . And from hence we may learn where the true difference lies between common and special Grace , which is a distinction , I doubt , oftner used than understood . That special Grace implies an higher degree of favour towards them upon whom it is bestowed , than is signified by common Grace , is obvious to every man's understanding . Now there are indeed divers promises of such Grace to be met with in the Gospel , and which will be in force to the end of the world ; but they are all of them conditional , and made with respect to some Qualification , without which they do not belong to us . Wherefore special Grace is that which is suspended upon the performance of some condition ; and consequently , that Grace to which such a condition is not required beforehand , is common . But since there are several degrees of Grace , proportionable to the several ▪ Qualifications of men : For instance , since more Grace is promised to Believers than to Unbelievers ; and yet more to sincere Christians , than to mere Professors : The distinction is to be understood in this Latitude , that the same degree of Grace which is special in one respect , may be common in another ; for that Grace whereof Faith is the condition , is common in respect of that which obedience qualifies a Believer to receive ; as it is special , with regard to that which does not require the condition of Faith , and which an Unbeliever is capable of . Wherefore the distinction is not accurate enough , to be nice withal : for if it be strictly held to , there are several instances of divine Grace that will not fall under it ; because then onely the first Operations of the Spirit upon our mindes , preventing all good inclinations in them , will be common Grace ; and those onely which crown our obedience with perseverance , special . But admitting the former Latitude , the distinction will reach every Operation of the Holy Spirit upon our mindes ; and the difference between that Grace which is common , and that which is special , may be so placed , as that we may understand one another when we use the distinction . And then I offer it to be considered , whether it be not most agreeable to the Scriptures , to place the difference between them in this ; that common Grace is that whereby we are led to the faith of Christ , and the profession of Christianity , and so includes all those goods desires that are excited , and all those good dispositions that are produced in the mindes of men before they believe ; and special Grace , that which is given to Believers onely , for the strengthning of their Faith , the increasing of their good desires , and the enabling of them to live according to the Gospel . For although there are degrees of that Grace to which Faith is pre-required , and of that which is antecedent to Faith , our Saviour's rule , To him that hath shall be given , holding equally in both cases ; yet it is observable , that the promise of the Holy Spirit , in St. Luke , and all the particular promises of that nature in the Gospel , are given onely to Believers ; and that we have no right to them but upon the performance of some condition required in the New Covenant . Now since there are peculiar promises of the Holy Spirit , which belong onely to them that believe , it seems agreeable to the Scriptures , to suppose Faith to be the first condition of special Grace , and consequently that Grace to be common , which requires not the performance of any condition undertaken by us when we are admitted into the Covenant . It is in this sence that I shall understand the distinction , because otherwise I think it will often prove a Distinction without Difference , since in the strict meaning of the words , the same Grace may be both common and special . Thus also we may understand the difference between preventing and co-operating Grace , and between preparing and perfecting Grace : For these distinctions express the same thing in other respects , that is meant by common and special Grace . For that Grace which we call common , because it is given without that condition which is necessary to qualifie us for greater Grace , is also said to be preventing Grace , with respect to God , who is the first cause of all that is good in us ; and likewise preparing Grace , with regard to some further improvement , that we are thereby made capable of attaining : And then co-operating and perfecting Grace , are but other words expressing the same thing that is meant by special Grace , with a like difference of respects . So that these distinctions are to be understood with the same Latitude , and used with the same caution that the former is . If I am mistaken in this , they are more subtile and intricate than I was aware of . But the accurate use of these distinctions is not that which I contend for ; it is sufficient for me if I can make my meaning to be understood ; which is this : That although Faith be an effect of divine Grace , yet there is an higher measure of Grace promised to us if we believe , and a greater than that , if we sincerely obey the Gospel . The greater promises of Grace are made to those that are in a good way already ; and the better that way is in which they are , the more plentiful communications of the divine Spirit are they capable of . It is indeed impossible to assigne the several degrees of that Grace , which is bestowed upon men , under such qualifications as the Gospel requires ; because we know not the degrees by which men are more or less qualified . The Scripture hath onely acquainted us that believers and good men have promises of special Grace . As for the particular degrees of it , it is not necessary we should know them ; and therefore our Saviour hath told us onely in general , To him that hath shall be given ; that is , as the Parable to which these words belong clearly imports , greater measures of Grace shall be bestowed upon them who best improve the Grace they have already received . And this is a very weighty encouragement to make us all careful to be better . SECT . 2. I come now to speak directly to the Argument of this Chapter , viz. who are the Object of Grace , or the Operations of the Holy Spirit ; and that by laying down two or three plain Propositions ; which being proved , the Question will be sufficiently and truely answered . 1. God will give special Grace to all those that perform the conditions upon which it is promised ; which I hope stands in need of no other medium to prove it by , than that God is faithful and true , and will perform his promise . Dr. Owen truely observes , that the same Grace in nature and kinde , is communicated unto several persons in various degrees , and is by them used or improved with more or less care and diligence . I shall adde , that this special Grace ( for of that he speaks ) is communicated unto them in those degrees , according as the Grace they had formerly received , was improved with more or less diligence ; for that is plainly the meaning of those words now mentioned , To him that hath it shall be given ; a saying so often repeated in the Evangelists , but as neer as I can remember , not once taken notice of by our Author throughout his great Book , though it be as material and necessary a passage , for any Christian Writer , that undertakes this subject , to guide himself by , as any is in all the Scripture . For what reason he slipt over this Text , though it lay so plainly before him in the Bible , he knows best himself : He could not but know it was very pertinent to the subject , though it was impertinent to his manner of handling it : I am sure it is a sufficient confutation of his designe in the Chapter concerning works preparatory to Regeneration ; where , as I shall in due place manifest , he makes all the preparatory works that one can well think of , to signifie nothing at all in effect , towards the obtaining of that Grace whereby we are Regenerated ; which , besides that it confutes the Title of the Chapter , is nothing less than to make the communication of that Grace an arbitrary act , that depends not upon the performance of any conditions required on our part ; and consequently , to destroy all the encouragement we have from the promise of Christ to pray for the Holy Spirit , that we may become the sincere Disciples of Christ. Indeed he is now and then pleased to mince the matter , as where he tells us ; Sometimes , as to some gifts and graces , God doth bestow his Spirit where there is some preparation and co-operation on our part . Sometimes , and some Graces , and some Preparation , are uncertain words : But I would know what he means by those Graces , which he supposeth will not be bestowed , though there be never so much preparation on our part ; for that is also clearly supposed in his words . For instance , If through the grace of God a man believes the Gospel , and heartily desires to live according to it ; praying as our Saviour hath taught him , for the Holy Spirit , in order to that end ; I would know whether upon this preparation and co-operation on his part , God will not enable him so to do . If our Author denies it , let him answer our Saviour's saying ; How much more shall your heavenly Father give the Holy Spirit to them that ask him ? And so upon the like preparation for any special Grace that we need . If he should deny that God will bestow it , I would also desire him to give us his thoughts upon that other saying of our Saviour , which seems to conclude against him in all instances of this nature , viz. That unto every one which hath it shall be given , Luke 19.26 . 2. On the other hand , the Gospel giveth us no ground to expect any special Grace , or such Operations of the Spirit as are promised to qualified persons , if we do not perform the conditions upon which the promise depends . But on the contrary , we have reason to believe that God will withdraw that Grace which he hath already given , from those slothful persons that refuse to make any good use of it . Indeed how long God will extend his patience towards them , and bear with their obstinacy , is concealed from us , and depends upon his Soveraign pleasure . But our Saviour plainly told us , that , from him that hath , i. e. improveth not , even that he hath shall be taken away from him . So little reason hath any such person to expect any new accession of Grace to that which he hath forfeited by receiving it altogether in vain . Wherefore I am far from contradicting those men that say the promises of regenerating Grace belong not to all who have the Gospel preached to them ; though I take my leave of them when they tell us that these promises are restrained to a few men , whom God hath personally chosen , and by an absolute Decree fore-appointed to salvation : but instead thereof I affirm , that the restriction of these promises to certain persons , is measured onely by the conditions upon which they are made , i. e. that they belong onely to those by whom these conditions are performed . My reason is this ; because there is not one promise in the whole Covenant , that is made absolutely to this or that man's person ; but they are ▪ all made with respect to mens qualifications . Now the New Covenant is the onely means by which we can know any thing of God's Councils and Decrees concerning our salvation : Wherefore if the promises of the Covenant be not absolute , but conditional , then the reason why every man cannot claim the benefit of them , is not because this man's person was absolutely excluded , and that man's benefit absolutely intended by them ; but because some are qualified as they ought , to receive the promises , and others are not . Thus I cannot but subscribe to the Title of our Author's third Chapter in his fourth Book , viz. That Believers are the onely object of Sanctification , and subject of Gospel-holiness ; for this one would think to be his meaning , that a man must be a Believer before he can be an holy person , since believing of the Gospel is an indispensible condition of obtaining that Grace , by which we may obey it ; for I know not what we should understand by Gospel-holiness , but the obedience of the Gospel . But this is not that which he intends ; for if you examine the Chapter it self , you will finde that by Believers he means Regenerate persons : For he tells us , that that the Spirit is promised and received as a spirit of Sanctification , unto and by the Regenerate , that is , unto Believers , and onely unto them ; and withal , that the Qualifications of Faith and Obedience are not previously necessary to Regeneration ; which must needs be true , if to be Regenerate be no other thing than to Believe and Obey the Gospel . His meaning is , that Regeneration , or Faith and Obedience , is previously required to sanctification , which he confesseth to have some difficulty ; and so do I think too , since no man can be regenerate who is not in some measure a sanctified or an holy person . But he removes the difficulty by answering thus ; The same Spirit first worketh Faith and Obedience in us , and then preserveth it when it is wrought . So that his meaning is this : Faith and Obedience are not conditions pre-required to Faith and Obedience ; but where they are preserved , it is necessary they should be before . This you will say is plain enough ; but the Doctor is not content to let it go so ; wherefore to clear the manner of it , as he saith , we may observe , that Sanctification may be considered , 1. As to the essential work of it , which consists in the preservation of the principle of spiritual life and holiness communicated to us in our regeneration . 2. As to those renewed actual Operations , whereby it is carried on . And then Faith also may be considered , 1. As to its original communication , infusion , &c. into the Soul , or as to the seed , principle , and habit of it ; and thus 't is wrought as all other graces is in Regeneration . 2. As to its actings in us , or as unto actual believing , or the exercise of Faith , and the fruits of it , in holy obedience . Now , saith he , Sanctification in the first sence respects Faith also in the first ; i. e. the preservation of the seed , principle , &c. of Faith , belongs unto the sanctifying work of the Holy Spirit , and so believers onely are sanctified . And in the latter sence it respects Faith in the latter also ; that is , the progress of the work of the Sanctification is accompanied with the actings and exercise of Faith , i. e. the actings of Faith are pre-required to a progress in sanctification ; and thus Faith is both ways a necessary qualification in and unto them that are sanctified . This is that which our Author calls Clearing ; but is in my minde confounding what was clear enough before , viz. that where Faith and Holiness are preserved , they must be before ; and that the sanctifying work of the Spirit consists in the preservation of them ; which is all that he means ; onely he has drest it up with formal distinctions , and solemn phrases , as men use to do that would seem to say something , when in effect they say nothing at all . For all this while I do not see that difficulty removed , how that which he makes to be a necessary qualification of being at all sanctified , should not be as necessary to Regeneration ; since I cannot understand how a man should be regenerated without some measure of sanctification . But the worst of it is , that the difficulty is impossible to be removed , if Regeneration , and Sanctification , that namely which is the condition of obtaining eternal Life , be the very same thing as I say they are ; and for the proof thereof , I refer the Doctor to the Chapter of Regeneration . Now after all , our Author's designe in distinguishing thus artificially between Regeneration and Sanctification , was this , that he might seem to grant there were some Qualifications required to make us capable of the sanctifying Operations of the Holy Ghost , ( which no man can deny without facing down the Word of God ) though all the while he granted no such thing ; excepting onely in this sence , that the Holy Ghost will take care to keep those in a sanctified state , who are sanctified , or ( which is the same thing ) who are regenerated already : For to Regeneration it is very plain that he makes no qualification on our part necessary at all ; and that I do not wrong him by saying so , will appear from his own words . He saith , The chief and principal ends for which the Holy Spirit is promised , may be reduced to four heads ; the three first of which are Regeneration , Sanctification , and Consolation : And this , he saith , is the plain order and method of these things . 1. He is promised and received as to the work of Regeneration unto the Elect : 2. As to the work of Sanctification unto the Regenerate : 3. As to the work of Consolation unto the Sanctified . This is the Scheme of those Qualifications which he supposeth are previously required to the respective works of the Holy Spirit ; and it is plain that he makes no other qualification necessary to the regenerating work of the Spirit , but Election ; which according to him signifies , an absolute Decree of God that some certain persons shall be glorified ; and if there be any persons thus absolutely chosen , I confess they need no other Qualification for the regenerating work of the Spirit . But now , as the Doctor very well observes , this Election is no Qualification on our part ; but onely the secret purpose on the part of God what himself will do . From whence I conclude , that if Election be the onely qualification previously required to Regeneration , then no Qualification on our part is necessary thereunto ; and further , that if his Elect onely shall be regenerated , then no such Qualification can be profitable to any one else ; nor can it make him capable of the regenerating Grace of the Holy Ghost . Lastly , if both these things be true , then , besides many other evil consequences fundamentally repugnant to the very nature and designe of the New Covenant between God and Man , it unavoidably follows , that the promises of Grace can never afford us a good reason to do any thing in order to our Regeneration . Which inconvenience of confining Election to eternal Life first of all , and then the promises of regenerating Grace to a few certain persons without any respect to what they are , one needs not the Doctor 's abilities to be sensible of , though I finde it requires greater than his own to remove it ; unless a man may be said to remove an Objection , by dissembling the force of it , instead of answering it . For the Doctor proposes it thus ; May a person , saith he , who is yet unregenerate , pray for the spirit of Regeneration , to effect that work in him ? May he do so ! yes , without question he may ; and if he please he may let it alone too . Our Author having told us that the spirit of Regeneration was promised onely to the Elect ; and then falling upon that point of praying for the spirit of Regeneration , tells us , that he might give directions in some enquiries , which indeed deserve a larger discussion , if his present designe would admit of it ; but he would instance onely in one , i. e. May a person who is unregenerate , and knows not his election , &c. But now there is another enquiry that deserves a larger discussion than this , viz. Whether the Prayers of an unregenerate man can avail any thing towards the obtaining of the Spirit of Regeneration ; whether he knows his election , or whether he knows it not . But there was good reason why this enquiry was not to be meddled withal , namely , because our Author 's present designe would not admit of it , which was to serve an Hypothesis that would not bear the enquiry . That he was well enough aware of it , we may see by the last Answer he brings to that one gentle Question he took in hand ; May an unregenerate man pray for the spirit of Regeneration ? Doubtless he may ; for persons , saith he , under such convictions , as put them upon praying for Regeneration , have really sometimes the seeds of Regeneration communicated unto them ; and then , as they ought , so they will continue in their supplications for the increase and manifestation of it . Now if the Doctor had not been asham'd of his meaning , he might have express'd it plainly and undisguisedly in this manner . All may and ought to pray for Regeneration ; for some , i. e. the Elect , happen to be regenerated while they keep on praying , and then they will be sure to pray on still that they may know it . This is the most that can be made of his final Answer ; and it comes to no more than this ; that the Prayers of unregenerate men will do them no hurt : but for any thing I can see , he has not yet satisfied us , that they will do them any good ; which I should have thanked him to have shewn me according to his principles , if his present designe would have admitted it . But what if the Scriptures teach that the promises of regenerating Grace are made onely to those who are absolutely elected to Glory ? I answer , If that can once be shewn , I have done ; or if it can be made to appear but probable by the Scriptures , I shall begin to suspect all my reasoning against it to be as carnal , as the Doctor can believe it . For I heartily believe the Scriptures to be the Word of God ; and all my Reasonings shall submit to this one Proposition , Whatever God hath said , that is true . Now the Doctor , having repeated the first Proposition of the forementioned Scheme , viz. that the Spirit of Regeneration is promised onely unto the Elect , tells us , that the promises concerning the communications of the Spirit unto this end , have been before explained and vindicated . These words I confess surprized me ; for they suppose that he had elsewhere produced some promises in the Scripture , inconditionally made to some certain persons that they should be regenerated ; or at least some Texts to prove that the promises of regenerating Grace were meant onely to some men whom God from all eternity had absolutely chosen to Glory . Now one would have thought there had been a former Chapter with this Title ; The Elect are the onely Object of regenerating Grace . But there is no such thing : however , I have looked backward and forward to finde where he had explained and vindicated these promises he speaks of ; but after a long search I was satisfied that my Memory had not failed me in this particular , and that I looked for what was not to be found ; unless it be in the first Chapter of the third Book , where he dogmatically tells us , that the Souls of God's Elect were the matter designed of God for the work of the New Creation to be wrought upon , without offering one syllable of proof to make it good . Now to flip over the great difficulty when one comes at it , by pretending that it is satisfied elsewhere , without referring to the particular place , is the Artifice either of a bad writer , or one that serves a bad Cause ; and a man may fairly put it in practice , that writes so largely as the Doctor does : for 't is hard if some of his Readers are not so courteous as to distrust their own Memories , after they have gone above half way through so great a Book as his , rather than to question his honesty . But for his sake I shall be very sure of an Author , before I trust general References again . Now till I see those promises produced that I have look'd for in vain , viz. that God will regenerate these Elect , I shall not onely conclude that God will enable us to forsake our sins , and to keep his Commandments , if we believe the Gospel , and implore the assistance of the Holy Spirit ; but also , that without these qualifications we have not the least ground to expect that special Grace , which is proper for that end , that is , to make us regenerate or holy persons . If it should be said , that for ought we know there are some persons whom God hath absolutely decreed to save , and whom therefore he will take care to regenerate , that they may be fit for salvation ; which is the Doctor 's notion of Election , as is plain from his Scheme here in this place , and from the second Chapter of his fifth Book , though he hath disguised it there with many intricate sayings , as his manner is : I answer , without assuming the boldness to pronounce concerning God's secret Decrees , that it is a monstrous vanity , for any man that may become a regenerate person , and obtain eternal Life , by a method determined by that Will of God which he knows , to trust that he shall be regenerated and saved , by force of a supposed Will in God which he knows not . If the Scripture had told us there were some persons absolutely elected to Glory hereafter , it had been a very dangerous thing for any man to neglect the care of becoming a regenerate person , trusting to his particular election , for the certainty of his Regeneration ; unless withal the Bible had given us the names of these special Favourites of Heaven , and he had found his own amongst them . But if the Scripture had mentioned no such thing at all , it is little better than madness to venture our Regeneration upon so great an uncertainty . And thus much I think may be gathered from Dr. Owen , where he saith , The expectation and hope of any man for Life , and Immortality , and Glory , without previous holiness , can be built on no other foundation but this , that God will rescind his eternal Decrees , and change his purposes , that is , cease to be God , merely to comply with them in their sins : And who knows not what will be the end of such a cursed hope and expectation ? These words I confess are capable of a double construction , viz. that the expectation of Glory , either without holiness previous to that expectation , or without holiness previous to the obtaining of that Glory , is a cursed hope . If he means the latter , he supposeth it possible for a Christian to expect Salvation and Glory , though he is neither holy at present , nor presumes that he shall be so hereafter ; and this is a cursed hope indeed : but I believe it will be hard to meet with it any where , either amongst Christians who deny the Doctrine of personal Election , for they are perswaded that holiness is the condition of obtaining eternal Life ; or amongst Christians that grant it , for they are perswaded , as the Doctor can bear them witness , that God will take care to make the Elect , who shall onely be saved , holy before he brings them to Glory . There being therefore no great danger of any Christian's entertaining this cursed hope that he shall be brought to blessedness , without being made holy antecedently thereunto , as our Author's expression is ; one would think his zeal were meant against a wicked man's hoping to be saved , i. e. who wants that ground for his hope which the Gospel affords to them who have sincerely forsaken their sinful courses . Now if this be his meaning , it is a very good meaning ; and I think he can hardly say too much to awaken those men who go on in their ungodly practices , and still flatter themselves with the hope of Salvation : But then from his words I infer , 1. Such mens expectation of Glory cannot be built upon this foundation , that God hath absolutely elected some persons to eternal Life ; for the Doctor saith it cannot be built upon any other foundation than this , that God will rescind his eternal Decrees , to comply with them in their sins ; and these are plainly two distinct things . 2. That therefore there are no persons who are thus absolutely elected ; for if there were , then a wicked man might hope that he is one of them ; and to nourish this hope , he need not suppose that God will change his purposes to comply with him in his sins , but that God will take care to convert him from his sins in compliance with his own purposes . And then , 3. It follows plainly , that God hath decreed to save no man but upon condition of his being holy ; and therefore , 4. There is not the least ground for any man to hope that he may be regenerated , because he may be elected ; since Holiness , or Regeneration it self , is the condition of any man's being elected to eternal Life . And this is to the full as much as I said concerning the desperateness of putting our Regeneration upon the venture of our Election : And whether it be not the consequence of the Doctor 's words according to the most charitable construction of them , I leave the Reader to judge between us . But that he may not complain that I mis-represent his opinion concerning that which he calls the Decree of Election , I shall here give you his own account of it , from the second Chapter of his fifth Book , where he discloseth his judgement of it very solemnly . His designe in that Chapter is to prove that eternal Election is a cause of and motive unto holiness , as the Title thereof acquaints us ; and therefore I acknowledge he took a very proper way to begin with explaining what he understands by eternal Election : But I can by no means think he hath done fairly , to make Election to be one thing when he industriously explains his notion of it , and another thing when he proceeds to use it for the proving of something else . To make it plain to him that he is guilty of this fault , I will first shew what he understands by the Decree of Election , where he pretends to prove that it is a motive to Holiness . To this end he saith , First , the Soveraign Grace and Love of God herein , is a powerful motive thereunto . Now the Grace which he means is this , That God should first chuse us unto Life and Salvation by Jesus Christ , decreeing immutably to save us out of the perishing multitude of Mankinde , from whom we neither then did in his eye or consideration , nor by any thing in our selves ever would differ in the least ; which is as much as to say , that Election is a peremptory Decree of God , that this and that man shall be saved , without considering them under any qualification , which the Gospel saith is necessary to eternal Life : so that his judgment in this place is , that God hath absolutely elected all that shall be saved ; which he plainly affirmed not long before , by saying , that every thing else will fail , but what is an especial fruit and effect of this Decree of Election . But that he might be sure to be understood , he propounds the common Objection against this Doctrine , viz. that on supposition thereof , a chosen one may happen to argue in this manner : If God hath thus chosen me , I may then live in sin as I please ; all will be well and safe in the latter end , which is all I need care for , i. e. Election to eternal Life being supposed to be absolute , it follows that a man may live in sin all his days , and it shall not go the worse with him hereafter . Which inference seems to be plain and strong , and I think our Author confesseth it so to be , by not once attempting to shew the contrary . But instead thereof he tells us , This is the language of a Devil , and not of a man ; and he that shall act practically according to this inference , is such a Monster of Impiety and presumptuous Ingratitude , as Hell it self cannot parallel in many instances . May be so ; but I hope a man may doctrinally make this inference without being as ill-natured as the Devil ; and that our Author will not call us Devils , for urging him with an Objection that he is not able to answer . For when all is done , if Believers should argue in this sort , and live accordingly , he has no way , that I can see , to convince them that they shall fare the worse for it . But thus he goes on ; I shall use some boldness in this matter ; and to do him right , he is every jot as good as his word : for presently he sets himself to call them stupid , impious , and ungrateful Monsters ; and to bestow such language upon them , as might make him liable to be questioned by his Brethren , whether he has not taken too much boldness with the Elect ; if he had not made his peace with them in particular , by saying that he never knew any man who was duely perswaded of his election , in whom it tended to ingenerate loosness of Life . But I suppose he is not acquainted with them all ; and if there be any of them that make this hellish inference doctrinally and practically too , any man may see , that his foul words do not confute the consequence of their arguing , although they may deserve them for living according to it : For if they should chance not to care for the Doctor 's boldness in calling them out of their names , he has no more to say to them ; and their conclusion , All will be well and safe in the latter end , which is all we need care for , is in as good a condition as it was before he meddled with it . For it is the inconsequence of their arguing that must be shewn , to free the Doctor 's opinion concerning personal Election , from the charge of being a temptation to carnal Security . And this he was the more obliged to shew , because he said two Pages before , that under this pretence chiefly , his Doctrine concerning Election is blasphemed , and evil spoken of . It would therefore have been very kindly done , both to himself and us , to shew the fore-mentioned arguing to be inconsequent ; but I challenge him to shew me one single Line that looks that way through all his pretended answer to the Objection , which is yet above two Pages long ; and so may serve for one instance among many , what an excellent faculty our Author has , when pertinent matter is scanty with him , to confound a Reader with a multitude of words . There are many other ways by which he pretends to shew that eternal Election is a motive to holiness ; but this is sufficient to let you see what he understands by eternal election , where he endeavours to prove it to be such a motive , viz. that it is God's absolute purpose from Eternity , to save some persons , not considered under any good qualification . I shall now shew you his definition of it towards the beginning of the Chapter : It is , saith he , the eternal and immutable purpose of God , that all who are his , in a peculiar manner , all whom he designes to bring unto blessedness in the everlasting enjoyment of himself , shall antecedently thereunto be made holy . These words are printed in the Italick Character , that the Reader might observe them the better , and take notice that they are the foundation of the following discourse . And I desire also the Reader to observe , that this is our Author's definition of that Election , which , as he pretends , is afterwards proved to be a motive to holiness . Now this notion of Election is plainly different from that ; for he saith , it is the eternal purpose of God , that all who are his in a peculiar manner , &c. His in a peculiar manner ! how came they to be so ? were they his in a peculiar manner before they were elected , or not ? If the former , then they were God's peculiar people before they were chosen to be so , and there was no need of his election to make them so . If the latter , then I understand what he means by saying , that Election is the eternal purpose of God , that all who are his shall be holy , viz. that Election is the purpose of God that all who are elected already , shall be made holy ; which is as much as to say , that Election is Election ; and they that are elected to be holy , are elected to be holy . To save himself from this Nonsence , he has but one way , and that is by saying that these all whom he speaks of , were God's people in a peculiar manner , by vertue of another Decree of Election than that which is here discribed , viz. of that absolute Decree to save them ; which he afterwards shews to be a motive unto holiness . And then this is the meaning of his words : Eternal Election is God's Decree that all they shall be made holy , concerning whom he had already decreed that they shall certainly be saved . Now this is that which I said , that he means one thing by eternal Election , when he defines it to lay a foundation for his following discourse ; and another thing by it when he enters upon the discourse it self . And there was good reason for it : for if he had defined eternal Election to be God's absolute purpose to save so many certain persons , without regarding how they are qualified , before that his purpose ; he had found himself obliged to prove this bold Assertion of his , before he proceeded to build his other opinions upon it . But here he declines that work , by substituting another Proposition in the room of it ; which indeed sounds as if it were the same , but really is very different from it , as he had declined it before , by pretending that he had done it elsewhere . Now if I understand any thing of the duty of an Author , he was more than ordinarily concerned to produce some evident proofs out of Scripture , if there be any there , that the decree of Election to eternal Life is made with respect to the persons of men , and not their Qualifications ; for this is not onely supposed by him in this Chapter , but 't is the Hypothesis upon which the greatest part of his Book runs ; and which is more than all the rest , he laies such a stress upon it , as I do not remember to have met with any man that does the like : For in this Chapter he saith , Men may frame an Holiness to themselves , and be stirred up unto it by motives of their own ; ( as there is a Religion in the world , that runs in a parallel Line by that of Evangelical truth ; but toucheth it not , nor will do so to eternity ) but that which the Gospel requires , is promoted on the grounds and by the motives that are peculiar to it , whereof this of God's free electing Love and Grace is among the principal ; which , setting aside the fantasticalness of his expression , is plainly to send all men to Hell that question his Doctrine of Personal Election , let them be otherwise never so careful to do the Will of God. Now instead of proving this necessary Article of his Faith , he manfully runs away from it , where any one would have expected to see him fall to work about it : and then takes occasion from his definition of Election , to prove that all who are ordained to Glory , are ordained to holiness , in order to Glory ; which is a Proposition much better able to shift for it self , than that there are any persons whom God hath absolutely elected to Glory ; which is the notion he proceeds upon , after he had finish'd his proof of the other . This is so bleak a business , that although a man wanted common honesty , and his Conscience would suffer him to impose upon others ; yet if he had but ordinary Wit , he would hardly venture to expose himself in this manner , unless he were furnished with such a vast measure of Confidence as to think himself able to braze out any thing . And now I must tell the Doctor , that all this was but a juggling Plot of his own , and not one of his usual mischances : for not long after he had defined eternal Election , as you have seen , he takes the boldness to suppose God's Decrees to run in this manner : I do , saith God , choose these poor lost sinners to be mine in an especial manner , to save them by my Son ; and in order hereunto , I decree that they shall be holy . Now it is not at all probable that he should so soon forget that he had solemnly made eternal Election to consist onely in God's purpose to regenerate all that were his in a peculiar manner , &c. i. e. ( now that his designe begins to be opened ) all those that were absolutely elected to Glory . Onely it was not fit to put these plain words into the definion ; for then every ordinary Reader would have discovered there was another Decree of Election , antecedent to that which the Doctor had defined ; and perhaps might be so uncivil as to expect a proof of the supposition : But instead of these plain words , it was more prudently done to put in those who are his in an especial manner , which are somewhat obscure words ; and those whom he designes to bring to blessedness , which express but half his meaning : For he supposes the designe he speaks of to be absolute . This care being taken , that which he takes upon him to confirm briefly , as he saith , is this , viz. That if we are not personally holy , we have no interest in that Decree of God whereby any persons are designed unto Glory ; which is a great truth , but , by the way , most false , according to his principles : for while a person who is absolutely elected remains unholy , as he doth , till he is regenerated , he hath as full an interest in the purpose of God to bring him to Glory , as he can have after he is regenerated ; since nothing can be more plain , than that he who is elected upon no consideration of holiness , cannot have the less interest in that Election for not being holy . But this I see , that our Author 's unhappy way of expressing himself , sometimes makes him hit upon a better saying than he intended . That which he meant to say , as is plain from his definition , is this , that all who are elected to Glory shall be made holy ; which while he is proving , he does very carefully drop in a word now and then , as if he were proving absolute election to eternal Life ; and this for a very good reason , viz. that he might by convenient degrees slip into that notion of Election , against his turn came to prove it to be a motive unto holiness . But such unintelligible work he has made by mingling these things together , in his third Sect. where his designe is to prove that the Elect shall be made holy , that any one may see how his thoughts were puddled while he was contriving to come off in this business : and he comes off very fairly ; for thus he winds up that Section ; The Councils of God therefore concerning us , i. e. his electing us to eternal Life , do not depend upon our Holiness ; which is as much as to say , that the Decree of Election to eternal Life is not conditional , but absolute : but upon our holiness our future happiness depends in the Councils of God ; which is saying quite backward , that the Decree of Election is not absolute , but conditional . For to say that our future happiness depends upon our holiness in the Councils of God , is in plain English to say , that it is one of the Councils concerning us , that our happiness should depend on our holiness ; which cannot truely be said , if it depends upon an absolute Decree : Therefore the Decree of Election to eternal Life is conditional ; for if it were absolute , then , according to that Decree , a man may be saved without any holiness at all , which the Doctor denies ; and thus he comes off with contradicting himself within the compass of three Lines , as you cannot but see , unless you are so taken with the chiming of his words , that you are not at leisure to examine the sence . From all this it may I think be presumed , without any uncharitableness , that the Doctor did not write with an intention to satisfie his Reader ; and what other end he proposed to himself , I leave it to his own Conscience . For his evasions , when he is to prove the chief matter in question ; and his obscurities , when it is inconvenient to speak plainly , cannot without an incredible reproach to his Parts and Abilities , be looked on otherwise than as studied Artifices to serve his Cause withal . Especially , if you consider how seasonably he contradicts himself , when his designe requires it : and of this I will give him one instance more out of his present discourse , and then leave his Friends to judge of his honesty as they please . In answer to that Objection against his Opinion , that indeed it rendred holiness unnecessary , among other things he thought good to say , That as for a mans own personal election , he cannot believe it , nor is obliged to believe it , any otherwise , but as God reveals it by its effects ; i. e. in plain terms , no man can or ought to believe that he is one of the Elect , till he believes and obeys the Gospel ; for that he means by the effects of Election . Now supposing this did something to satisfie the former Objection ; yet the Doctor saw well enough that it would raise another , viz. that if this be true , then no man's personal Election can be a motive to him to become an holy person ; because he cannot believe it till he is so already . The Doctor does not indeed propound this Objection ; but he forestals it , ( as you will see presently what reason he had so to do ) by a down-right contradiction to what he had immediately said before ; for he goes on thus : No man ought , no man can justly question his own Election , DOVBT of it , or disbelieve it , until he be in such a condition , as wherein it is impossible that the effects of Election should ever be wrought in him , if such a condition there be in this world . Now this is very strange ; cannot a man believe his Election till he sees it in the effects , and yet cannot he justly doubt of it before those effects are wrought in him ? Is he not obliged to believe it till then ; and is it yet true that he ought not to disbelieve it , till 't is impossible those effects should be wrought ; and yet perhaps there is no such condition in this world ? I hope our Author will not say , that this is one of those Mysteries which we cannot understand without his New Light ; but rather confess against himself , what he has taken upon him to accuse S. P. of , viz. that these are the words of one who seems not much to Consider what he says , so as that it may serve his present turn : For he does not use to contradict himself for nothing ; and the reason is plain why it was necessary here . In the next Page he was to shew that personal Election was a motive to Holiness in point of Gratitude : Now that the Motive might be fit to be used upon every body , it was necessary to say , that no body had cause to doubt of his Election ; which part of the Contradiction look'd forward to encounter a second Objection , as the other part of it look'd backward to keep off the first . And at this rate a Childe may confute all the Arguments in the world , that are brought , for , or against any thing . Having thus discovered our Author's fallacious way of proceeding upon this Head , and his art in declining the proof of what he so boldly affirms concerning personal Election , and the promise of regenerating Grace being made to his Elect ; it may not now be unnecessary to put the Reader in minde , that I have not been wandring all this while from the designe of this Section ; which was , to shew that we have no reason to expect God's special Grace , ( such as that is whereby we are enabled to keep the Commandments of Christ ) if we be not on our parts qualified to receive it . Now I do not see how this can be admitted for a certain truth , on supposition that there are any absolute promises in the Scripture made to some particular men that God will regenerate them ; or that there are any certain persons whom , without consideration of any qualities in them , God decreed to save . But if these are groundless suppositions themselves , I understand not which way any man should think to obtain the special Grace of God , but by performing the condition on which it is promised . And then I say with Dr. Owen , that Believers are the onely object of Sanctification , and subject of Gospel-holiness ; not meaning by Believers as he doth , holy persons , though the word is , and may be so used ; but those merely that are perswaded that Jesus is the Christ. I onely adde , that these Believers must visibly own themselves the Disciples of Christ , and they must use earnest Prayers for that divine Grace which will enable them to do the Will of God upon Earth as it is done in Heaven . For both these conditions are supposed in that promise of the Holy Spirit , made to the Disciples of Christ , which is mentioned in Luke 11.13 . Wherefore if Believers themselves do not perform these conditions , they have no reason to expect that special Grace which is there promised . Finally , since the Spirit of God is promised to dwell in good men onely ; if the Disciples of Christ do not improve that Grace which they obtain by their Prayers , to actual amendment , and a sincere obedience of the Gospel , it would be a vain presumption in them to think that God will communicate those fuller measures of Grace to them , while they are thus unreformed , which are signified by his dwelling in us . SECT . 3. Having thus shewn you who are the Objects of special Grace , I proceed to a third conclusion , which being proved , nothing else seems necessary for the satisfying of this Question , To whom the Holy Spirit is given . Wherefore I adde , 3. That common Grace , or that which is not suspended upon the performance of any condition required in the Covenant , is given to all those that live under the ministration of the Gospel . My meaning is , they are all prevented with that Grace which makes it possible for them to begin well , i. e. to desire the knowledge of God's ways with a purpose of walking in them when they are known ; and then , to be convinced that the Gospel is the Word of God , by the use of those external means which God hath afforded them . I do not say , that every one of them hath this Grace always bestowed upon him ; for it is possible that some of those to whom the Word of God is spoken , may put it away from themselves , as the Jews did , and be at length forsaken by the divine Grace , and left under an obstinate and unteachable minde , as they were . Much less shall I venture to say how long the divine Spirit moves upon the Souls of men , to make them teachable and willing to learn the truth before he gives them over : For God hath reserved this matter to his own Soveraign pleasure ; and therefore we neither ought to set limits to his patience , nor to presume upon the length of it . But all I say is this ; That Grace of God , which prevents our first good inclinations and desires , and is necessary to make us capable of learning the Truth , is given to as many as have the Gospel preached to them ; so that until by their obstinacy they have utterly forfeited the divine Grace and Blessing , it is in their power to lay aside prejudice , to attend to the Word of God , and receive the knowledge of the truth . Out of many Arguments which the Scripture affords to this purpose , I shall chuse but one , having already drawn out this Part into a greater length than I expected ; but that concluding strongly enough to spare me the labour of producing any more . The Argument I mean is founded upon those passages in the New Testament , wherein those to whom the Word of God is made known , are threatned with eternal Damnation , if they believe it not , and with more grievous punishments than had been inflicted on them if the Gospel had never been preached to them . Thus saith our Saviour to his Apostles : Go ye into all the world , and preach the gospel to every creature . He that believeth and is baptized shall be saved ; but he that believeth not shall be damned , Mark 16.15 , 16. If any man hear my words , and believe not , but rejecteth me , the word that I have spoken the same shall judge him in the last day , John 12.47 , 48. He that believeth not is condemned already , because he hath not believed in the Name of the onely begotten Son of God , John 3.18 . Further , the severity of that punishment which belongs to them who believe not , is intimated plainly in the aggravation of their fault , as our Saviour saith , If I had not come and spoken unto them , they had not had sin , they could not have been accused of this particular sin , of not believing in me , and that would have mitigated their other faults ; but now they have no cloak for their sin , they are every way inexcusable , and therefore the more punishable , John 15.22 . But it is fully express'd in Matth. 11.20 . where we finde our Saviour upbraiding the Cities that rejected him , and declaring it should be more tolerable for Tyre , and Sidon , and Sodom , at the day of judgement than for them , vers . 22 , 23. These testimonies of Scripture being premised , I argue thus : If all that preventing Grace , which is necessary to believing , be not sometime given to all that hear the Gospel , then it would be always impossible for some that hear to believe ; and that without their fault . But it is not always thus impossible for any ; therefore such Grace is sometime given to all . The former Proposition is evident : for as long as I want that which is necessary to the doing of any thing , so long is that thing impossible to me ; and if it be not my fault that I want the former , neither is the impossibility imputable to me as a fault . Finally , it is not my fault that I want it , if I could never do any thing to procure it ; and 't is plain that no body can do any thing to procure that Grace , which is at first necessary to put him into the way of well-doing . The latter Proposition is clear , thus : No man shall be condemned to eternal punishment , much less to such punishment in a more intolerable degree , for not believing what was always impossible for him to believe , and that without his own fault : But every man to whom the Gospel is preached , shall be condemned to eternal punishment if he believes it not , and to a sorer punishment for not believing it ; therefore it is not always thus impossible for any man , to whom the Gospel is preached , to believe . The second Proposition is clear from the fore-mentioned passages of Scripture ; as the first is from the unchangeable perfections of the Divine Nature . For to say that God requires impossible things of any man , and so takes advantage against him , to cast him into fiercer flames , where he must burn for ever , is to blaspheme all the Attributes of God , but those which make him great and powerful ; it is to rob him of all his Goodness , in the glory of which he hath expressed so much delight . For not to say that this fastens the reproach of Insincerity , and foul Dissimulation upon the Redeemer of Mankinde , it is to charge the Creator of Men and Angels with Tyranny , and the Judge of the whole world with Injustice . God is pleased to expostulate with men , because of their disobedience , from that relation wherein they stand to him as his Children and Servants ; If I be a father , where is mine honour ? and if I be a master , where is my fear ? saith the Lord , Mal. 1.6 . Now can we think that he has given any man cause to retort that Expostulation in this manner : If thou art a Father , where are thy Bowels ? If thou art a Master , where is thy Justice ? for kindness belongs as necessarily to the Character of a good Father , and justice to that of a good Master , as Obedience and Fear can to that of a good Childe or Servant . And we are not to forget , that God hath appealed to the common principles of Reason imprest upon the mindes of men , in justification of the equity and mercy of his proceedings towards them ; the latter in Isa. 1.18 . Come now , let us reason together , saith the Lord , &c. The former in Ezekel 18.25 . Is not my way equal ? are not your ways unequal ? But to inflict a more grievous punishment , and that eternal , for not performing an impossible condition , is in its own nature cruel and unjust ; and therefore cannot stand with the goodness of a Father , nor with the justice of a Master , nor with God's pleading with obstinate evil men from these relations , and the appeal he makes to their own mindes , for the righteousness of his dealings with them ; which upon these terms it is impossible for them to acknowledge , unless they lay aside the brightest principles of their Reason . If some things be so evil that they can never be good , then some things there are which can never be ascribed to God without Blasphemy . Now if the inflicting of eternal Torments upon men for what they could never help , be not one of those things , I desire any man to tell me what is . Besides , is it Blasphemy to say that God can lie ? But he hath told us , that he taketh no pleasure in the death of him that dieth ; but had rather he should turn and live : And what shadow of truth can there be in that saying , if he first prescribes impossible terms of forgiveness , and then damns the sinner with more severity for not performing them ? I shall have occasion to debate this matter with Dr. Owen in another place ; but in the mean time , let him please to contrive some undeniable instance of barbarous injustice , which without question he can easily do ; and when he has given us his Idea of it , I will undertake to reconcile the fastening it upon God , with the honour of his Attributes , as easily as he can secure the glory of the divine Goodness , while he makes God to oblige men to impossibilities under pain of eternal Damnation . But if there be no difference between right and wrong , if we know nothing so good or so evil , but it may cease to be so ; then the divine Perfections may cease too , and for ought we know the Nature of God is mutable ; and so farewel to the Notion of God himself , and the certainty of any thing in Religion . And if this be not the last result of that Doctrine , which makes believing , and consequently obeying the Gospel , impossible from the very first , to them that will be damned for not doing so ; I leave indifferent men to consider . The Conclusion is , that believing is possible to all that hear : Now the possibility thereof must consist either in this , that of our selves we are able to dispose our mindes to that love of the Truth , to that teachableness and attention , which will cause actual believing assoon as the Gospel is plainly and evidently made known ; or else in this , that by the help of divine Grace we may be thus disposed , and consequently come to the knowledge of Christ. The former is the Semipelagian Doctrine , which I have shewn to be contrary to the Scripture [ Chap. 4. Sect. 1. ] therefore the latter remains to be true , viz. that through the Operations of the Holy Spirit , it is possible for all that hear the Gospel to believe ; and by force of the former Argument it follows , that common Grace , or that which makes it possible for a man to begin well , and by believing , to perform the first condition of the Gospel , is given to all that hear it . I do not indeed finde any such express promise in the Gospel , that God will give every man that hears the Gospel Grace to believe it ; as there is that he will give the Holy Spirit to Believers and good men : And this may be said why there is no such promise made expresly , viz. because it would have been of little or no use ; either to those that believe already , because they need not that Grace which is proper to beget Faith at first , but onely that which is proper to confirm and increase it ; or to those who do not believe ; for of whatsoever use such a promise could be to any man , it must suppose the belief of it , which he would want who does not yet believe the Gospel to be a divine Revelation . But though there be no promise of common Grace expresly made to all that hear the Gospel , yet there is an implicite promise thereof contained , partly , under that obligation which the Gospel lays upon all that hear it , to believe ; and partly under those passages in Scripture which suppose Faith to be an effect of the Holy Spirit 's Operations in us : For no man can be justly obliged to impossible terms of forgiveness , under pain of a more grievous punishment ; therefore if Faith be an effect of the Holy Spirit , God will give his Spirit in such measure to all that shall hear , that it will be possible for them to believe . Which is so clear a consequence , that the very mention of it would have been sufficient , had not some men gotten a custom of imputing the want of Faith ( and indeed of all other Christian vertues ) to a defect on God's part , as if he had not given them Grace enough to believe , and repent , &c. The meaning of which Phrase , and the like , if it be this , that the Grace of God hath not put it into their power to believe , is so highly dishonourable to the divine Goodness , that I have thought fit to shew wherein it is so , and thereby to prove the untruth of it . Finally , this implicite promise of that Grace which is necessary to put them that hear the Gospel into the way of obtaining Salvation by it , is not properly a part of the New Covenant ; ( such as the promises made to Believers and good men are ) because there is no condition annexed to it . Thus that promise of God , that he would send his Son into the world to be the Mediator between God and Man , could be no part of that Covenant , whereof Christ is the Mediator , and which he was to seal with his Blood : But it was an absolute promise of an act of Grace , that was antecedent to the Covenant it self , and which depended not upon any condition required by it . The promise of a Saviour was indeed part of the Gospel , or of the revelation of God's Will to Mankinde in order to our recovery and salvation ; but it cannot be affirmed to be a part of the Covenant between God and Man with any more propriety , than it can be said that God's entring into Covenant with Man is an Article of the Covenant . In like manner , that Grace by which we are first put into a capacity of believing , and consequently of obeying the Gospel after it is revealed , is supposed in the Gospel , otherwise the conditions of the Covenant were impossible ; which is to take away the very foundation of a Covenant of Grace , such as that is whereof our Lord Jesus is the Mediator . But although the promise of this Grace is implied in the Gospel ; yet 't is not properly any part of the Covenant , because 't is a promise without condition . SECT . 4. 4. From what hath been already proved , it may be inferred ; That the promises of special Grace are made to us all under possible conditions . For since a Believer may by his prayers obtain that special Grace of God , which is needful for sincere obedience ; since an obedient Christian may obtain that further Grace which is needful for perseverance ; seeing also that Grace which is necessary to a good beginning , i. e. to excite good desires in us , and to bring us to Faith , is given absolutely to all that live under the means of Grace : It follows plainly , that the promises of special Grace are made to all such under possible conditions . Wherefore we may conclude , that God will give his Holy Spirit to all that live under the ministration of the Gospel , that they may learn and believe , and pray for his further Grace ; that to all who are thus qualified he will give his Spirit , that they may overcome the World , and obey the Gospel : And that to all such sincere Christians he will give his Spirit , that they may perfect holiness in the fear of God , and persevere to the end : which is a plain and satisfactory Answer to the second Question . CHAP. VII . Concerning the Manner and Measure of the Holy Spirit 's Operations . SECT . 1. THis Question may easily be multiplied into a great many more , according as men are led by their curiosity . That which has been still most debated under this Head , is this : How far , or in what measure , the Operations of the Holy Spirit upon our mindes , conduce to those effects which are designed to be produced by them . Now concerning this , and all other Questions of this kinde , I observe , that the Scriptures are very silent , in comparison to that clear and full account which they have given us of the former ; God having thought it sufficient for our encouragement in the search of Truth , and the study of Godliness and Virtue , to let us know assuredly that he will give his Holy Spirit to them that ask him , for necessary and profitable purposes , without satisfying our curiosity about the manner of his Operations , and the measure of their power . Wherefore in treating upon this Subject , a man should not venture to affirm many things , or to conclude very particularly , much less to obtrude his Opinions upon other men : For in matters that are not knowable but onely by Revelation , and concerning which there is but little revealed ; he that is most ready to affirm boldly and particularly , is still most likely to miscarry ; and that , if there were no other reason for it , because it argues an immodest temper , to define peremptorily in things which God hath reserved from our knowledge : and this , to be sure , is none of those Qualifications which he hath promised to reward with the discovery of truth . But yet I observe that some men have been as dogmatical and particular in determining the manner and measure of the Holy Spirit 's Operations , as if their Conclusions were as clearly grounded upon Revelation , as the plainest truth in the Gospel ; and have thrust them upon the world with more fierceness and zeal than would have become a much better Cause . For an instance hereof , we may take Dr. Owen's Book , where he does not onely assert for himself and his Brethren , that the efficiency ( as he calls it ) of the Holy Spirit on the mindes of men is irresistible , and that Grace is always prevalent or effectual , and cannot be resisted , as to that end whereunto of God it is designed , and much more to the same purpose ; but falls upon his Adversaries , in this point , with such insolent language and immodest reproaches , that they could hardly deserve to be worse used by him , if they had affirmed divine Grace was not necessary to Regeneration , as resolutely as they maintain the contrary . This is the Doctrine which he pretends to stand up for against the New Pelagians , and a crew of Socinianized Arminians , ( they are his own words ) as if to deny the personality of the Holy Ghost , and the assistances of divine Grace , and to contradict his opinion that the Holy Spirit does irresistibly produce the effects of Grace upon the mindes of men , were the same thing . But this you will less wonder at , when you consider , that he makes nothing to compare those that oppose his opinion to Cain and Ishmael : For he saith , The Enmity of Cain against Abel was but a branch of this proud inclination . The instance of Ishmael in the Scripture , is a representative of all such as under an outward profession of the true Religion , do scoff at those who being as Isaac , Children of the Promise , do profess and evidence an interest in the internal power of it , which they are unquainted withal . And by this he shews that the practice of despising his opinions concerning Grace , has not been taken up of late . Now I will not say how old the practice has been of making every quarrel a man is concerned in , equal to the Cause of those godly men whose sufferings are mentioned in the Scripture ; but 't is well enough known , that 't is at least as old as that Faction which our Author hath espoused ; and whether this be not one branch of a proud inclination , let sober men judge . It has been often observed of these men , how dear They , and their Opinions , are to themselves ; and the Doctor has here given you a good ordinary instance of it : For if he had not been bewitch'd with self-conceit , he had never made this absurd parallel : for what had Abel or Isaac to do with his Cause ? If he had onely called us the seed of Cain and Ishmael , without saying why , who would have thought the reason had been our questioning whether men are snatch'd into a state of Grace by an irresistible power ? And yet this is his great quarrel against us concerning the manner of Conversion , which here he pretends to explain . I know he does more than insinuate , and that more than once , that we disown the very assistances of the Holy Spirit , as I shall convince you in a fitter place ; but this you are to look upon as an effect of his rage , which makes him foam out Calumnies against us without any discretion ; for he knows well enough that his Adversaries are not guilty of it , as I shall shew you too from his own words ; and then I shall desire him to consider whether the Father of Lyes be not the Representative of such shameless Writers as he is an example of . As to what he saith , that such a work of God upon men , as he contends for , is exposed to derision , if upon that account he compares his Adversaries to scoffing Ishmael , I think he does them great wrong : For let him , if he can , name any of his opinion in this matter , who has debated the point with any appearance of Modesty and Sobriety ; and was answered with the least shew of Contempt . But as for those ( of whom Dr. Owen is one ) that instead of answering the Arguments of their Adversaries , complain that they are laughed at , and do themselves fall upon them with the foulest reproaches , as upon the Enemies of Christ ; it may be sometimes good to take down their haughty spirits , and to render their arrogance contemptible , lest others be encouraged to hope , that any Cause may be carried by vapouring . In my opinion it is a difficult undertaking , to define in particular what is the manner and measure of the Holy Spirit 's Operations ; because , I think , the Scriptures have not particularly acquainted us what it is . Let others who have better considered the thing , enjoy the liberty of thinking otherwise ; and for my own part , I shall with all thankfulness submit to further instruction . But as for Dr. Owen , I hope to make it appear , that the Scriptures do not favour his determination of the Question ; which I shall the rather endeavour , because I conceive this opinion , that the Spirit worketh upon our mindes in an irresistible manner , especially as he hath advanced it , to be of dangerous consequence to the Souls of men . In the mean time I shall lay down some Propositions , the truth of which will , I think , be easily granted by all sober Christians , from whence we may in general conclude what is the manner of the Holy Spirit 's Operations , and the measure of their power ; not that I think even this were needful , if our Author , and those of his way , had not fallen into a dangerous Mistake by venturing too far . For that which has been already said seems to me to afford a sufficient foundation of Godliness and Comfort , if all be not subverted again by their opinion of the Manner wherein we are regenerated by the Holy Spirit . Now I think it will appear that those general Propositions wherein they agree with us concerning the Manner of the Holy Spirit 's Operations on our mindes , are inconsistent with their particular definition of it . And the first of them is this : That , 1. Faith and Repentance , or Conversion to God , together with Perseverance in Holiness , are truely and properly the effects of God's Word , revealed to us in the Doctrines of the Gospel . Wherefore such is the manner of the Holy Spirit 's Operation in producing these Qualifications in our mindes , that it hinders them not from being the Genuine effects of the Revelation of the Gospel ; but they ought still to be ascribed to that force and efficacy of those divine Truths which are contained in it ; whereby the Gospel is in it self a fit and proper means of working the Grace of God in the mind● of men . Now it is very plain that the proper and natural power of the Gospel to produce these effects , consists in the evidence of its Truth , in the authority and excellency of its Laws , and in the weightiness of its Promises and Threatnings , and other motives to obedience . Wherefore if Conversion be the proper effect of God's Word , it follows that the Holy Spirit does , 1. Onely co-operate to the producing of that effect ; and , 2. In that manner , as it may truely be affirmed to be an effect of those considerations which are propounded to us in the Gospel . The truth of the Supposition is manifest from divers places of Scripture : As for Faith , St. Paul plainly tells us , it comes by hearing , and hearing by the Word of God , Rom. 10.17 . Thus upon the conversion of many Unbelievers , it is said , that the Word of God grew mightily and prevailed , Acts 19.20 . i. e. the testimonies which God gave to the truth of the Gospel , convinced many that were in all appearance most likely to oppose it . Hence St. Paul tells the Corinthians , that in Christ Jesus he had begotten them through the Gospel ; i. e. by the preaching of the Gospel he had first brought them over to the faith of Christ. Furthermore , our obedience is by St. Peter ascribed to the power of God's Word , where he saith , that we have great and precious promises given to us , that by These we might be partakers of the divine Nature , having escaped the corruption that is in the world through lust , 2 Pet. 1.4 . To the same purpose the Word of God is said to work effectually in those that believed , 1 Thess. 2.13 . i. e. by the force of those promises mentioned by St. Peter , and other weighty considerations moving to holiness . Finally , our Regeneration is expresly ascribed to the Word of God ; for we are said to be born again , not of corruptible seed , but of incorruptible , by the Word of God , which liveth and abideth for ever , 1 Pet. 1.23 . and our Spiritual improvement is attributed not long after to the same cause ; As new-born babes desire the sincere milk of the Word , that ye may grow thereby , 1 Pet. 2.2 . Thus the increase of Christian Virtue , is ascribed both to the Holy Spirit , and to the Word of God , in that Prayer of St. Paul for the Colossians , that they might be filled with the knowledge of his will , in all wisdom and spiritual understanding ; that they might walk worthy of the Lord unto all well-pleasing , being fruitful in every good work , &c. that is , by the means of a fuller understanding of the Will of God , Col. 1.9 , 10. And the co-operation of both these Causes for the producing of the same Effect , is yet more plainly expressed in those words of our Saviour's Prayer for his Disciples : Sanctifie them through thy TRVTH : thy WORD is TRVTH ; where nothing can be more plain than this , that the holiness of Believers , is ascribed to the Operation of Truth upon their mindes , viz. that Truth which is revealed in the Gospel . Seing then , that the Gospel is not onely in it self a proper means of converting the Unbeliever and the Disobedient , of confirming and improving the sincere Convert ; but as you see the Graces of the Holy Spirit are those effects also , which the Scriptures frequently ascribe to the weightiness of those Reasons and Considerations that are offered to our understandings by the Word of God : We must be careful not to define the manner whereby the Holy Spirit worketh in the mindes of men to produce these Graces , so as to deny them to be the Genuine and proper effects of divine Truths ; which is done by assigning such a manner of Operation to the Holy Spirit , as must needs be inconsistent with ascribing Conversion to the Operation of Truth . Wherefore it is too boldly done of Dr. Owen and his Party , to affirm that Conversion is an effect of such an Operation of the Holy Spirit upon the minde , as makes it impossible for a man not to be converted , and withal that Conversion is impossible without such an irresistible Operation . For , 1. If a man must necessarily resist the whole strength of God's Word , till Conversion be wrought in him by an irresistible action of the Spirit , as these men teach ; then 't is plainly absurd to make Conversion to be an effect of God's Word . For upon this Hypothesis it contributes no more to a man's conversion , than the hurling of a Pebble does to the throwing down of a mighty Wall that is falling by the fury of the Cannon . If , as the Doctor saith , the Will cannot make use of that Grace for conversion which it can refuse ; if also it can resist all kinde of Perswasions , Reasons , Arguments , and Motives , as he himself supposes ; and by consequence , that Operation of the Spirit whereby Conversion is caused be irresistible : What can be more evident than that Conversion must upon these terms be onely and wholly the effect of an irresistible power ; and not at all of Reasons and Motives ? To say that the Operations of the Spirit produce their effects irresistibly , because they are joyned with the Word , is to ascribe an irresistible Operation to the Word as well as to the Spirit ; or rather , to make the irresistibleness to arise from the concurrence of both those Causes . Now , besides , that upon this Hypothesis , all men to whom the Gospel is made known would be converted , seeing we have proved the ministration of the Gospel to be accompanied with the Operations of the Spirit in all that hear it : Besides this , I say , these men do not place the irresistible force by which Conversion , as they say , is wrought in the concurrence of the Word and the Spirit ; but in the sole Operation of the Spirit . Now , that Conversion should at the same time be an effect of God's Word , which , as they say , a man cannot but resist till he is converted ; and of such an Operation of the Spirit too as is altogether irresistible , is to me as unintelligible as Transubstantiation . For if it were onely said , that 't is possible for a man to resist the Operations of Truth , and withal granted , that Conversion must as well be an effect of the truth of God's Word , as of the Holy Spirit 's Operating in our mindes ; it would plainly follow that his Operations were resistible . The reason is , because where an Effect depends upon the concurrence of two Causes , he that hath it always in his power to resist the force of one , is at any time able to frustrate the other , and consequently to hinder the effect . Now they themselves grant , and it is plain by daily experience that the Word of God may be resisted , and heard in vain , as it was , even when preached in the demonstration of the Spirit , and Power . Wherefore when the Operations of the Spirit conspire with the power of the Word to convert a sinner , if he can be obstinate against the latter , he may also quench the former ; and then they are not irresistible . Furthermore it may be said , if Conversion be wrought irresistibly by the sole Operation of the Spirit ; then the Word which may be resisted , is unnecessary : But if the Word cannot but be resisted till the effect is wrought by another power that is invincible , viz. that of the Spirit ; then 't is plain , that the effect is owing onely to that power ; which is to render the whole Ministry of the Gospel utterly vain and useless , and to contradict all those passages of Scripture , which attribute our Conversion to the force of divine Truth . But 2. It is further evident from the manner of their explaining this irresistible Operation , that they exclude all the influence of God's Word from being a means of Conversion . Dr. Owen tells us that the Holy Ghost is the immediate Author and cause of Regeneration ; and he is often putting us in minde , that we are converted by an immediate Physical Operation of the Spirit ; which he endeavours to prove for many Pages together . Now a Physical Operation he opposeth to Moral , and thereby excludeth from it all use of any Reasons , Arguments , and Motives whatsoever , as he doth industriously more than once . Now what is more plain , than that to ascribe Conversion to such an Operation as this , is wholly to exclude the Word of God from being any way subordinate to that Grace whereby we are converted ? For although the Doctor tells us sometimes , that he grants a Moral Operation of the Spirit , and that he onely denies the concurrence of that with the Word to be the total cause of Conversion ; yet , by his leave , he does not make it so much as a partial cause . For if this Physical Operation onely , is that Grace which can remove all obstacles , and overcome all oppositions , and infallibly produce the effect intended , as he speaks ; if this Operation doth not consist in the use of any motive whatsoever contained in the Word of God : Finally , if this Operation be the immediate cause of Conversion ; if nothing intervenes between this Operation and the Effect : it is then plain , I conceive , that the Word of God is wholly excluded from being a means of Conversion : for neither is the use of any motive included in the nature of this Operation ; nor does the Spirit use any motive , when he thus operates : for , as these men say , this Physical Operation is the immediate cause of Conversion : And now let any man tell me in what capacity the Word of God can stand , to be a means of Grace . In the mean time our Author , if you will believe him , pays a great regard to the Scriptures , which he does not onely render thus useless in general , but many plain testimonies whereof he contradicts in particular ; and for instance , that passage in our Saviour's Prayer ; Sanctifie them through thy truth , thy Word is truth . I desire him at his leisure to consider , whether the Grace which our Saviour praied for in his Disciples behalf , were an immediate Physical Operation ; if not , whether we are now sanctified by another sort of Operation than that which Christ praied for . Now to say in express terms , that the Word of God is of no use in the conversion of a Sinner , would sound so horridly in any sober Christians Ears , that the Doctor himself has not ventured upon it ; but on the contrary he is often perswading his Reader , that he attributes as much to the efficacy of the Word as any of them all : For he tells us ; Whereas some contend that the whole of the Grace of God consists in the effectual application of it unto the mindes 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 assigne 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 . After a few such sayings as these , a man need not be ashamed to say any thing : For , 1. They who contend , that the administration of the Word by the Spirit applying it to the minde , is insufficient to cause Conversion , and that there is another action of the Spirit , wherein no use is made of the Word at all necessary to Conversion , do not attribute so much power to the Word as they do , who say the former is sufficient . 2. Much less do they so , if withal they pretend that this other Operation , is the immediate cause of Conversion , whereby the Word is excluded from intervening as a Means . 3. And yet much less , if they say this Operation produces the effect irresistibly ; and till this irresistible act hath taken place , the Word is utterly ineffectual . 4. Least of all can it be pretended that they assigne more power to the Word , than their Adversaries do . I wonder at this man's confidence to venture such open falshoods abroad as these are ! It had been enough in conscience for a modest man to say , that those of our Author's opinion , ascribe as much power to the Word as we do ; but to say , they assigne more to it , is too much in all reason to go for a mere mistake . And therefore one may well think , he saw clearly enough that he defer'd not so much to the Word as we ; and that because he affirmed the contrary , he resolved to put on a Face for something , and say withal , that he ascribed more . For truely he may e'ne say that , as well as the other ; for this passage of his is but the next Page before he asserts , and endeavours to prove for a great while together , that till the Soul is changed by his Physical Operation , the Word of God hath no more power to make a due impression on it , no though the motives thereof be urged by the internal perswasion of the Spirit , than you have to stir a Rock by speaking to it ; or to raise a dead Body from the Grave by a Syllogi●●● ▪ And yet this is the ma● ▪ that just before would make you believe , how he yields as much , nay more efficacy to the Word than we , who say , that Mankinde is not so incapable of being converted by the Word ; but that when it is blessed and used ( as he well enough expresseth it ) by the Holy Spirit , it is sufficient to convert a man , without any such Physical Operation as they talk of . But , you see , this man makes it to be no more than a Dead Letter , even when it is quickened by the Spirit too ; and after all his Flourishes , resolves Conversion into an irresistible Operation , in which there is no use of the Word at all . And this is enough to shew you what an irreverent opinion he has of it , whatever he pretends to the contrary . And so much for the first Proposition . SECT . 2. 2. The manner wherein the Holy Spirit acts upon the mindes of men , is suitable to the ratio●nal nature of Mankinde : Which is a truth so fully express'd and liberally granted by Dr. Owen , that I shall need to say the less of it . For he saith , The power which the Holy Ghost puts forth in our Regeneration , is such in its acting or exercise , as 〈◊〉 Mindes , Wills , and Affections are suted to be wrought upon , and to be affected by it according to their Natures and natural Operations . Again he doth not act in them otherwise than they themselves are meet to be acted according to their own Nature , Power , and Ability . He draws us with the Cords of a man. And then he tells us the work it self is expressed by perswading and alluring ; and that it carries no more repugnancy to our Faculties , than a prevalent perswasion doth . Again , that our mindes are not merely passive Instruments , ( as formerly in Prophetical inspirations ) moved above their own natural Capacity and Activity , as to the manner of Operation : But he works on the Mindes of men , in and by their own natural actings , through an immediate influence and impression of his Power . Lastly , that he offers no violence or compulsion to the Will : this , he saith , that Faculty is not naturally capable to give admission unto ; if it be compelled , it is destroyed . These are very fair concessions ; and ●●less you have given over wondering at our Author's way of writing , you would hardly believe they should drop from his Pen. But they are his own words I assure you ; though Light and Darkness may be assoon reconciled as they can be to that Opinion concerning the manner of the Holy Spirit 's Operations , which he so eagerly contends for . For if a Physical Operation immediately and irresistibly producing Faith and Holiness , be utterly unsuitable and repugnant to the natural faculties and operations of the minde , in which those effects are wrought : then is it most evident that those Concessions are inconsistent with the Hypothesis of Conversion by that Physical Work. Now let him tell me whether the minde of man is according to its Nature , and natural Operations , suited to be wrought upon by such a Power , as makes not the least use of the Understanding , of the least Thought , or intellectual Operation whatsoever ; and whether the power of his Physical Operation be not such a power . Again , if Conversion be the immediate effect of this Physical Operation , is it not plain that the Minde is merely a passive Instrument in its Conversion ? And yet further , if till the effect be irresistibly wrought by this Physical work , the Minde is unperswadable by any Reason and Argument ; does it not follow , that Violence and Compulsion is in the highest manner offered to the Will ? that is , ( for I know not what he should mean else by it ) that Conversion is not an act of the Will , but that a man is converted without his Will ; and that it is not his act , but God's onely . Can our Author tell me what it is to work upon a rational intellectual Being , in a way sutable to its nature ; but to work upon it in an intellectual way , i. e. by convincing , by perswading , by prevailing , by the power of Truth ? But that irresistible power which he makes to be the immediate cause of Conversion , worketh not this way at all , but is contradistinguish'd to all use of reason whatsoever , and produceth its effect by natural necessity . So that you may as well say that a Clock strikes , and the Clapper makes the Bell sound , in an intellectual manner , as that such a power converts in a way suitable to the rational faculties of Mankinde . If the immediate Operation of the Spirit , by which a man is converted , be Physical , as our Author will have it , and carries no force of reason with it ; the Soul is then moved , just as if it were a senseless Machine , which obeys indeed ( if you will so call it ) the necessary Laws of Motion ; but , I think , is not suited to be wrought upon , and be affected according to the nature and the natural Operations of a reasonable Creature as such . If the Soul were a mere Engine , our Author 's Physical Operation would suit it well enough ; and then Perswasion would be as improper a means to make it do any thing suitable to its nature , as his Physical Power is to produce a free consent , immediately and irresistibly in an intellectual Agent . The work of the Spirit , which he contends for , ( if you will take his word ) carries no more repugnance to our Faculties , than a prevalent perswasion doth . This is one of his bold sayings ; but he was wise enough not to say a word of the Physical Operation in all that Paragraph to which it belongs ; for then the slowest Reader might have marked the Contradiction , since every body knows that a perswasion , be it never so prevalent , carries no repugnancy at all to our Faculties ; because perswasion is the proper way of working upon a free Agent . But now I appeal to him whether any Operation can carry a more direct repugnance to them , than that Physical Omnipotent Operation he speaks of . And therefore if he will stand to this saying of his , he must confess , if he does like an honest man , that he was out , in affirming Conversion to be the immediate effect of such an Operation . I know indeed he talks much of the Perswasion , or moral Operation of the Spirit ; but as I shall let him see further in another place , it is onely to reproach it with insufficiency to convert the Sinner : And it is plain from his Hypothesis , that he does not make Conversion to be the effect of perswasion at all . For 't is impossible it should , if , 1. It be an immediate effect of the Physical Operation ; and , 2. If no perswasion will serve the turn , till that comes like a Hurricane and carries all before it ; that is , till all opposition is born down without the assistance of Perswasion . For this man makes every unregenerate soul as inflexible by the perswasions and gentle breathings of the Holy Spirit , as the very Rocks are by a whispering Wind. Now if Perswasion can do nothing , then it is the Torrent of irresistible Power , that must do all , or else a man can never be converted . And if this be the way of Conversion , a man may become a Convert when he thinks of nothing less , as well as when his thoughts are busied about it ; nay 't is all one whether he be sleeping , or waking ; whether he dreams of it , or of something else . The habitual Villain stands as fair for Conversion , as a man of the most ingenuous Nature : And he may be converted as easily at the point of Death , as if he were to begin his Race again , and were not hardned by a custom in sinning . All which is contrary to the common sense of Mankinde , and the constant experience of Humane Nature . One would have thought , that if the perswading Incitations and Motions of the Holy Spirit himself be long resisted by a Sinner , he is growing past all the methods of divine Grace . But while he is thus immoveable by the most convincing Arguments , and most powerful perswasions , little does the proud soul think , that there is a Physical Operation still behinde ; and the moment may come , when his stubborn Will shall be brought down in spight of all resistance : But our Author knows 't is so , and withal , that no man is converted but in this manner , viz. by an irresistible Operation , which moves the Soul no otherwise than as if it were a stock or a stone ; because it is incurable by any method that is suited to the Nature of Man. But after all , we must not pass by our Author's attempt of reconciling Conversion by this Physical work of the Spirit , with its being an act of our own choice : for , saith he , since this Grace doth irresistibly prevail against all this opposition , and is without the mediation of any reason effectual and victorious over it ; 〈◊〉 will be enquired , and well it may , how this can any otherwise be done but by a kinde of violence and compulsion . He shews that no violence is offered to the Will , upon these terms , by two Answers ; whereof the first is this , viz. That the enmity and opposition that is acted by the Will against Grace , is against it as objectively proposed to it . So do men resist the Holy Ghost ; that is , in the external dispensation of Grace by the Word : And if that be alone , they may always resist it ; ( which you are not to wonder at , because ) the enmity that is in them will prevail against it ; Ye always resist the Holy Ghost . The meaning of all which is this ; that a Sinner may resist the force of all reason and perswasion whatever , and that indeed his Will is invincible by it . Now thus he proceeds : The Will therefore is not forced by any power put forth in Grace in that way , wherein it is capable of making opposition unto it ; but the prevalency of Grace is of it , as it is internal , working really and physically , which is not the object of the Wills opposition ; for it is not proposed unto it , as that which it may accept or refuse , but worketh effectually in it . That is to say , the Will is not forced by perswasion , which it may resist ; but it is forced by that Physical Operation which it cannot resist , and which does not leave any room either for accepting or refusing ; so that because Conversion thus wrought is not an act of our own choice ; therefore no violence is offered to the Will when it is so converted ; which is as much as to say , that because Conversion thus wrought is not chosen by the Will , therefore it is chosen by it . This Answer was so apparently absurd , that I thought fit to transcribe the whole Paragraph , lest they who have not the Doctor 's Book at hand , might suspect that I had wronged him . The substance of his second Answer is this ; That at the same instant of time wherein the Will is acted , it acts it self ; and by so doing preserves its own liberty in its Exercise . To which I reply , 1. That it cannot be said that the Will or the Soul , considered as a free Agent , does , as such , act any thing at that instant of time , when 't is immediately and irresistibly converted by the Physical Act. If he means , indeed , that the Soul acts as my Pen does when I am writing ; or as an Engine does when 't is set a going , I grant it : but 't is plain that no such action can properly be said to be an act of the Will , or a free action . 2. Yet further , whatever act you ascribe to the Will at that time , it cannot be truely pretended , that by this act the Liberty of the Will is preserved . The Reason is , because there is none to preserve about this matter of Conversion ; since all the liberty which the Soul had , before that Instantaneous Act as he elsewhere calls it , is utterly destroyed by it . For such is the nature of this Act , that it converts by a greater necessity of the same kinde , than that whereby Mechanical Causes produce their Effects ; for it leaves it naturally impossible for the Soul not to be converted . Now if such an act be the immediate cause of Conversion , I do not see that there is the least regard had to the Souls being a free Agent in this manner of Conversion . But on the contrary , it seems plain , that the Soul is utterly deprived of all kinde of liberty in this matter : And if she has no liberty left to exercise , she has none to preserve , by any act you would have to be contemporary , with the irresistible Operation . Wherefore our Author 's saying , that the Grace he speaks of , so acts our Wills , as that they also act themselves , and that freely ; is a mere begging of the Question , instead of an Answer to the Objection propounded . For , Whether it be possible for the Soul that is thus acted , to act freely at the same time , is the very thing in question . Perhaps he lays some stress upon those words used by him ; that there is herein an Inward , Almighty , Secret act of the power of the Holy Ghost . For 't is usual , when men contend for inexplicable and unintelligible notions in Divinity , to pretend they are Mysteries , and fly to God's omnipotence to fetch themselves off . Now I think no man denies , that God can convert the greatest Sinner in a moment into a Saint , ( or , if he pleases , into an Angel ) by such a Physical act as this man speaks of . But then , 1. This could not be reconciled with supposing the rational use of our Faculties in being converted to God. Conversion would onely be a necessary effect of God's power , but no free act of our own . 2. It does not follow , that because God Almighty can convert a Sinner this way , therefore he will do it . But , 3. If it be granted that God always converts men in an intellectual manner , and that the Operations of the Spirit produce their effects in our mindes , in a way suitable to the rational nature of Mankinde ; it will follow that God never converts men in that manner , which our Author contends for , because so to do is inconsistent with a rational way of Conversion ; and therefore unsuitable to the nature , and the natural Operations of our mindes . Lastly , since he grants that the Holy Spirit operateth in our mindes , no otherwise than they are meet to be moved , according to their own nature and power ; it is clear from the premises , that by this concession he overthrows his own Hypothesis of Conversion by the immediate , Physical and irresistible work . I shall conclude this matter with considering that remarkable Expostulation of Almighty God with the Jews , which we finde in Isa. 5.4 . What could have been done more to my vineyard that I have not done in it ? By comparing the Parable with the Explication of it , vers . 7. you may observe , 1. That it was in their power to have turned to God ; and therefore God had given them all that internal Grace which was necessary to Conversion : otherwise he had not expected their conversion , nor complained of their obstinacy , much less punished them with that severity threatned , vers . 5. 2. That they had not onely all necessary means and helps , but even such as were moreover profitable and advantageous in the way of conversion ; so that it was not onely possible , but considering what God had done for them , it was very likely they would turn ; and this is clearly signified by that greatness of expectation exprest by the making of a Wine-press in the Vineyard , v. 2. Nay , 3. God asks them what could be done more than had been done for them already . And yet , 4. They were all this while unconverted , and as bad as ever , v. 4 , 7. Now lay all these things together , and it follows , 1. That men may be converted without that measure of Grace , which makes it impossible for a man not to be so : for if , as the Doctor tells us , the Will cannot make use of that Grace which it can refuse , then God had not given these men that measure of Grace which was necessary to Conversion ; for they refused , that is , they were not converted by that Grace which was imparted to them . Now if he had not done what was necessary for their Conversion , what reason had he to expect it ? how could it be said sincerely , What could have been done more ? what justice had there been in punishing them with so much severity ? 2. It follows also , that 't is possible for men not to be converted , when God hath done the utmost for his part that is meet to be done in order to their Conversion . For those words , What could have been done more to my vineyard that I have not done in it ? strongly imply , that he had done all to make it fruitful , that was any way proper for him to do ; and that the Jews could not reply with truth , that God had ever done more for the conversion of those that had actually repented , than he had done for them . Indeed if God pleased , he could have converted these obstinate creatures , by such an irresistible power as the Doctor ascribes Conversion to ; and therefore those words What could have been done more ? or as it is better expressed in the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. what is to be done more ? do not imply that God by his omnipotence could not have converted them ; but that no more remained to be done by him , in a way meet for him to use , towards the conversion of reasonable Creatures . According to which Explication the words of the Translation may be used well enough , i. e. What could have been done more , considering they were to be wrought upon as Men ? what is further meet to be done , unless they should be converted otherwise than as Men ; unless they were to be dealt with like Creatures that cannot reason and understand ; and were not to have the use of that liberty left them which belongs to their natures ? It is in this manner , I say , that the Question is to be understood , because no man can deny that in respect of absolute power , God could have converted them in spight of all their resistance : And then it may be strongly concluded , that because he did not do so , therefore it was not by his wisdom judged meet and proper so to do : for if it had , and if this had ever been his way of converting Sinners ; that Question , What is to be done more that I have not done ? was not fit to be put to those men , who knew well enough that the Grace they had frustrated could not possibly be irresistible Grace . Finally , the no mention of any Reply made by that people to this upbraiding Question , ( and if they had any Reply to make , it is exceeding probable that some notice had been taken of it , because God is pleased here to make them their own Judges , vers . 3 , 7. ) shews , that in those days either no such thing was dream'd of , as Conversion by irresistible Grace ; or if it were , that these men could not themselves judge it meet for Almighty God to convert them by it . Nor can any man judge so , who thinks it meet that the Operations of Grace should be suited to our reasonable natures ; unless he be a Slave to an Hypothesis : And commonly in that case men care not what they say . SECT . 3. 3. Since it is evident from the Holy Scriptures that God requires and expects we should put forth our own endeavours after all those things , which the Spirit is given to work in us ; it follows , that such is the manner of the Holy Spirit 's Operations , that they do not make our own diligence and care unnecessary to the attaining of them ; but that his Operations will do us no good if our own endeavours be wanting . The reason is , because it were high presumption to say , that although God requires us to be active and diligent , it may be never the worse for us , though we be lazie ; which might be said , on supposition that the Graces of the Spirit might be attained without any industry of our own . Now we are commanded in the Scripture , to work out our salvation with fear and trembling , although it be presently said , that God worketh in us both to will and to do . Wherefore God's working in us doth not render our own care to will and to do unnecessary to that end ; especially if you consider , 1. That God's Operation is brought in as a reason why we should work : Now it would be very strange , that God should use that for a reason to us , why we should work out our Salvation , which is on the other hand a clear reason why we need not . Wherefore it is again evident , that God doth not work his Graces in us irresistibly ; nor is that manner of Operation supposed in the Text : For if it were , then 't is plain that our own negligence cannot hinder the effect of his working ; nay , not the utmost resistance we can make , that is , our working the quite contrary way , cannot prevent it : and I refer it to any man of common sense , if this be not a temptation to carelessness , instead of a motive to industry . 2. Much less would the Apostle have added , With fear and trembling , if our own industry were not necessary to the attainment of those Graces , which God is said to work in us . Therefore also they are not wrought by an irresistible Operation : For there could be no cause for Fear and Trembling , if we could not possibly miscarry through our own negligence . But as long as God worketh in us irresistibly to Will and to Do , there can be no possibility of miscarrying ; and consequently no ground for that Fear and Trembling , which should increase our diligence . Dr. Owen tells us upon this place , that To say God doth onely perswade us , or excite and stir up our Wills by his Grace to put forth their own acts , is to say , he doth not do what the Apostle affirms him to do ; That is , that he doth not work in us both to Will and to Do. To which I answer ; that to say God worketh in us both to Will and to Do , not onely by exciting and stirring up our wills to put forth their own acts ; but by making it utterly impossible for us not to Will and to Do , is to say , that we have no cause at all to work out our Salvation with Fear and Trembling , which the Apostle plainly exhorts us to . I do not say , that God doth not what the Apostle affirms him to do ; but I say , the meaning of those words is this , that God worketh in us what is on his part requisite for our willing and doing , by stirring up our Wills to put forth their own Acts ; which , for all that , they may not put forth . That this is the true interpretation of the words , I prove thus : 1. Because their connexion with the Exhortation does manifestly require it , as you will confess , if you do but observe how the Apostles discourse must run according to the Doctor 's interpretation , viz. I assure ye all to whom I write , that God worketh in you all things that appertain to your Obedience and Salvation ( those are the Doctor 's own words ) and that by an irresistible Operation , so as it is not possible for you not to will or to do whatsoever is necessary to Salvation : therefore I seriously exhort you to be very careful , even with Fear and Trembling , that ye both will and do all such things , lest you miscarry through your own negligence and disobedience . Than which nothing could be more absurd . 2. Because God is frequently said , in the Scripture , to do those things , for the effecting of which he hath contributed means and help sufficient , although the things themselves do not actually come to pass . Of this manner of speaking I might give you many instances ; but these few that follow will put the thing out of question . In Jer. 51.9 . God saith concerning Babylon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have healed Babylon , but she is not healed . The common Translation , We would have healed , being rather a right Exposition , than Translation of the words . The same thing God saith of Hierusalem , Ezek. 24.13 . Because I have purged thee , and thou wast not purged , thou shalt not be purged from thy filthiness any more , i. e. God would afford them the means and opportunities of Conversion no longer , because they had already obstructed the efficacy of them so long together . And then by his purging Hierusalem , it is plain nothing can be meant , but his doing all that was proper for him to do in order to that end , and which would certainly have accomplished it , had they complied as they might with his gracious methods . Thus also the goodness of God is said to lead them to Repentance , who are not actually led by it , being such as after their hardness and impenitent hearts , treasure up wrath unto themselves against the day of wrath , Rom. 2.4 , 5. The meaning is plainly this , that the forbearance and Grace of God , is a most sufficient means of bringing those to repentance , who do not onely neglect what they ought to do in compliance with the goodness of God , but harden their Hearts against it . Thus we see the holy Scripture does ascribe unto God the honour of what he does toward the conversion of those Sinners that continue in impenitence , by saying that he has converted and healed them , even while they are yet in their sins ; hereby intimating to us , that it was not through any defect of Grace on his part ; but onely through their own failing to excite such endeavours , as they might have done , that they were not actually reformed . Now in like manner , and according to the usual stile of the Scripture , God may be said to Work , even in those men , to Will and to Do , who are still unwilling and disobedient ; and therefore that Phrase does not necessarily import , that God does more than excite and stir up our Wills by his Grace ; or that he does not leave it possible for us to obstruct the efficacy of his Operations . For we see the Scripture supposes God's administring of those gracious Helps , which are abundantly sufficient to make us true Converts , to be ground enough for saying that he hath converted us . Wherefore if the Words themselves are capable of such a meaning ; if the scope also and designe of the place does necessarily require such a meaning , I know not what can be required more to prove this to be the true meaning of them , viz. that God worketh in us to Will and to Do in that manner , that if our own care and diligence be wanting , we may neither will nor do , but continue in our sins , and perish everlastingly . Further , whereas God is said to give Repentance and a new Heart , it is from hence plain that the meaning of such places is not this , that he does all himself , and leaves nothing for us to do that we may be converted ; because he commands us often to do those things which he is yet said to do for us . Thus , as it is said in Ezek. 36.26 . A new heart also will I give you , and a new spirit will I put within you — and cause you to walk in my statutes : ( which words considered by themselves , run as if God had absolutely undertaken to do this for his People , and they needed not now to trouble themselves with doing any thing towards it : ) So by the same Prophet God requires them to Cast away from them all their transgressions , to make themselves a new heart and a new spirit ; for , saith he , why will ye die , O house of Israel ? Ezek. 18.31 . From whence it is plain , that notwithstanding God's promise of giving them a new Heart , it was necessary for them to Renew their own Hearts : And what can this signifie , but that the Promise is not absolute , but supposeth the concurrence of our own endeavours , and consequently that it was given to encourage them ; but not to make them needless ? And this will be more evident to you , if you consider , that what the Lord promised to do in this kinde for his People , was not done for some of them , as you may see in Ezek. 11.19 , 20 , 21. I will put a new spirit into them , and I will take the stony heart out of their flesh , and will give them an heart of flesh , That they may walk in my statutes , &c. But as for them whose heart walketh after the heart of their detestable things , and their abominations , I will recompence their way upon their own heads , saith the Lord God. From whence the needfulness of their own care to walk in God's Statutes is most evident ; for if no such condition had been implied in the Promise , none of them could have walked after their Abominations . Finally , Since the Holy Spirit is not onely promised to work in us all needful Qualifications for eternal Life , but we are also Commanded , Exhorted , Entreated , and that most Seriously , Affectionately , and Frequently , to Repent and be Converted , and to persevere in Holiness ; and all this with promises of an eternal Reward if we do , and with threatnings of everlasting Punishment if we do not ; it follows that the Spirit is not promised to work his Graces in our Hearts , in such a manner , as to make our own endeavours unnecessary to the attainment of them : For this were to make all those Commands and Exhortations of God's Word a solemn piece of Pageantry , and to say that God hath required us under the greatest penalties , and with the most alluring promises , to obtain those Qualifications which will be thrust upon us , though we do nothing to obtain them . Wherefore I conclude , that the Holy Spirit worketh no otherwise in the mindes of men , than to leave them under as great an obligation to be diligent in the use of all proper means for their recovery and perseverance , as if they had not the benefit of any such divine Operation , but were left ( if it had been possible for them ) to do all themselves . SECT . 4. 4. It may be added , that the Operations of the Holy Spirit upon the mindes of men , are suited or proportioned to their present spiritual state . He does not produce those effects in us all at once , which the Scripture ascribes to divine Grace ; but in such an Order , and by those Degrees that suit with our capacities and qualifications . This is partly evident , 1. From what hath been already said concerning the communications of special Grace , the promises whereof are made onely to Believers and good men ; the Holy Spirit doth not form his other graces in us , till he hath wrought an hearty belief of the Gospel in our Souls : Nor does he dwell in them , till they are purged from the love of sin and this world . And since there are various degrees of holiness , according to which good men differ from each other ; since also our Saviour hath told us , that to him that hath , more shall be given ; we may conclude that the communications of the Holy Spirit are not made in equal measures to all good men neither ; but according as their mindes are more or less raised towards the heavenly state : And that the more perfect Christian enjoys a more plentiful influence of Grace from above , and is more sensibly affected with those joys of the Holy Ghost which increase the love of Virtue , and confirm him in every divine disposition . 2. This is further evident from those passages in Holy Writ , where we are required to grow in grace , to abound in the work of the Lord , and to go on to perfection . For these places , and the like , do strongly imply , that we cannot on a sudden arrive to any degree of goodness which we fall greatly short of at present , much less that we can presently be filled with the fulness of God. Wherefore it plainly follows , that the Holy Spirit does not affect our mindes , when we begin the Christian life , in the same manner and measure that he moveth us in after we have made some progress in it , or shall arrive to such an eminent degree of Christianity as may answer that expression of being filled with the fulness of God. For if it were thus , then we might become Men in Christ assoon as we are Babes ; and come to the fulness of our stature without growing , and going on to perfection . It is further observable , that the Word of God is affirmed to be the means of our increasing in holiness ; we must desire the sincere Milk of the Word , that we may grow thereby , as St. Peter tells us : and in Col. 1.9 . St. Paul instructs us , that the way whereby the Spirit maketh us to walk worthy of the Lord unto all well-pleasing , being fruitful in every good work ; is by filling us with the knowledge of his will , in all wisdom and spiritual understanding . From whence I observe , that our improvement in holiness is greater or lesser , according as we consider and meditate upon divine Truths , viz. for this end of governing our lives by them , which is to know them in Wisdom and spiritual Vnderstanding . Now since the effects of the Holy Spirit 's Operation in our mindes , are , as I have shewn , the genuine and proper effects of the Word of God , seriously considered and laid to heart ; it follows , that the Holy Spirit worketh in us according to that measure wherein divine Truths are considered by us : Therefore since our fruitfulness depends upon our increasing in the knowledge of God , or that spiritual Vnderstanding which the Apostle speaks of ; the Holy Spirit who worketh in us by the Word of God , does not make us capable of arriving to that state of walking before the Lord in all well-pleasing , all at once , but by degrees , viz. as we increase in the knowledge of God by daily Meditation . Lastly , since by the experience we have of Humane Nature we see , that customes are not easily and presently put off ; and that matters of difficulty cannot be made familiar to us , but by use and practice ; more particularly , that they who are accustomed to do evil , cannot of a sudden learn to do well ; that ill habits are not wasted but by degrees ; that the difficulties of a Religious life press most upon us when we first enter upon it ; and that they wear away insensibly by continuance in well-doing ; likewise that vertue is improved by exercise , and that the Path of the just , as the Wise man speaks , is as the shining light , that shineth more and more unto the perfect day . I say , this being considered , we must needs acknowledge that the Holy Spirit does not produce the effects of his Grace in the mindes of men all at once ; but that he accommodates his Operations to the state in which they are at present , prompting them to that amendment which the measure of their capacity will admit . And this I take to be a * Consequence also of what the Doctor so fully grants , viz. that the Spirit acts the mindes of men , onely as they are meet to be acted , according to their own Nature , Power , and Ability , and according to their natural Operations : For if we may trust the constant experience of Mankinde , both of the good and the bad , although an evil habit is sooner contracted than a good one ; yet none is gained without some use and exercise ; and ordinarily it cannot be otherwise . Now if the Spirit moves us no otherwise than according to the Nature , Power , and Ability of our mindes ; we must not think that by his Grace we may leap out of a wicked course of life , in a moment , into the habits of Piety and Virtue ; but that he is in that manner present with us , as to enable us to make a good beginning , and if we do so , that by his more abundant Grace we may proceed , and so by degrees come to a divine temper of minde , and to walk worthy of the Lord unto all well-pleasing . There is no doubt but God , if he pleaseth , can in an instant change the most vicious man into a Saint ; but we have no more reason to think that he will do so , than that he should work new Miracles to convert us . But we have great reason to perswade us that he will not do so ; for if we may judge of the Manner and Measure of the Holy Spirit 's Operations , by the promises of special Grace , which belong onely to qualified and prepared persons ; or by the Commands of the Scripture to grow in Grace , and in the knowledge of Christ ; or by the general experience of Humane Nature : we may conclude , that an habitual Sinner cannot become a good man in an instant : He must first learn to be afraid of God's angry Justice ; he must be heartily sorry for his sins ; he must deeply consider the promises of the Gospel ; he must avoid the occasions of sin , and fortifie himself with vehement resolutions to forsake his wicked course ; and he must make many earnest prayers before he can subdue his Lusts , and overcome the world , and yield a sincere obedience to all the Commands of God. And by consequence , he cannot expect that the Operations of the Holy Spirit should make him a holy man , but by the former means ; and therefore by degrees . This Consideration ought not to have been omitted ; because it may be of great use to two very different sorts of men . 1. To those who have been long accustomed to a sinful course of life , and think it impossible to recover themselves , although they have the opportunities of amendment before them . For it happens sometimes , that such men wish they had taken an early care to live in the fear of God , and the practice of Religion and Virtue ; but they believe it is now in vain to strive against those fatal habits , which are so deeply rooted in their mindes ; and so they abandon themselves to carelessness and desperation . The reason whereof is commonly this ; that when they attempted their own reformation , and had purposed to lead a new life , they soon found themselves surprized again by their former temptations , and carried away as strongly by their sensual appetites as ever they were before ; which makes them conclude , it is to no purpose to take any more pains with themselves : as if , because their freedom from the servitude of sin could not be effected in a few moments , it cannot be procured at all . It many times hinders a good beginning , that a man findes he cannot become a Convert in an instant , and thence concludes that it can never be better with him than it is at present ; which he will be the more ready to do , if he has heard that Conversion is a thing that comes by a snatch , and an Instantaneous Act ; and that unless the work be done all of a sudden , ( which he findes it will not be ) it can never be done . But this is a Doctrine so pernicious to the Souls of men , that the mischief of it were sufficient , to prove it false . For if it were true , it were then in vain for an habitual sinner at least to attempt his own recovery ; since a custom in sin cannot be suddenly broken , without a Miracle , but must be worn away by contrary practices , or not at all . It will require some time , and much patience , to unlearn a way of life that is grown customary and natural , and to make the contrary habitual and easie . But by assiduity and constancy the thing may be done : Therefore if a man has entertained any serious thoughts of Repentance , he ought not to discourage himself , though he findes his affection to sin hard to put off ; nor to give up himself for a lost person , when he is again overtaken by a Temptation ; but to renew his resolutions more vigorously , and to pray more frequently and earnestly ; and to keep on thus in a way of well-doing : for there is not the least doubt , but by this means , every day something will be done , to the bettering of his minde , and the making of a good life more easie and ready to him ; till he has gained the true liberty of the Sons of God. 2. This very Consideration , which is of good use against despairing to prevail , if a man that has yet the opportunity , desires to amend his life ; is also a good Antidote against the madness of deferring our Repentance upon a presumption that we can repent and turn to God when we please . For if it be not in the power of a wicked man , while he is thus flattering himself , to repent this present moment ; he has no reason to think that he may suddenly repent any time hereafter . The most that is in his power at present , is to do something in order to Repentance , or Conversion ; but that is not to repent : The utmost he can do , is to begin well ; but that is not doing the thing . Now the longer he is thus trifling with himself , his evil habits contract more stubbornness , and will require more time to break them ; and yet he has less time to do it in than he had before . Nor is it likely that he will begin hereafter while he has any time before him ; for the reason why a man defers his reformation to another time , is not because he intends to begin then ; but because he has no minde to begin now ; and unless he be then in a better minde than he is at present , he will certainly defer his Repentance still ; nor is there any probability that he will finde himself better disposed after he has added Iniquity to Iniquity , and made himself more a Childe of the Devil than he was before . And indeed it commonly happens , that they who cheat themselves in this manner , run out their foolish presumption almost to the length of their Lives , till the terrours of death make them serious ; and then , I fear , 't is too late to make a good beginning : For what good should it do a man , to promise that he will mend his life , now he can live no longer ; or to resolve that he will spend his time better , when he has no more to spend ? To conclude , if the Conversion of a wicked man be a work of some time , and requires much diligence and preparation : If , so far as we can judge by several Promises and Exhortations in holy Writ , and by the experience of Mankinde , the Operations of the Spirit move Unregenerate men according to their present capacities ; for instance , either to Fear , if they be yet Fearless ; or to Sorrow , if they have yet little or no Remorse ; or to Care , if they are ready to run upon Temptations , and the like . If the Holy Spirit enables them to mend their state by such Degrees and Means , till their lusts and evil habits be subdued ; then , as they that have lived a wicked life , and yet enjoy the opportunity of Repentance , have no reason to despair of their Conversion , merely because they cannot break the power of their Lusts , and overcome the world all at once ; so neither has any man the least reason to presume that he can repent when he pleases , and thereupon to neglect the present opportunity : For all that he can do at present , is to make a good beginning ; and not to do that immediately , when upon this moment my eternal state may depend , what a madness is that ! SECT . 5. To all that hath been said , we may further adde , that the Holy Spirit moves upon the mindes o● men in a most familiar way ; and that his Motions are not discernible by us , from the natural Operations of our mindes . We feel them no otherwise than we do our own Thoughts and Meditations ; we cannot distinguish them by the manner of their affecting us , from our natural Reasonings , and the Operations of Truth upon our Souls . This imperceptibleness of the impressions made upon our Souls by the divine Spirit , was that , which ( as I told you before , Chap. 3. Sect. 10. ) our Saviour signified to Nicodemus by the Similitude of the Wind , Joh. 3. And we are not to wonder that the Holy Spirit does move our Souls , when we are not conscious to our selves of any supernatural Influence which they are acted by ; since he can communicate Reason and Perswasion to them , without making use of any thing that belongs to our bodily Structure , and much more of our external Senses ; without which it is impossible for us to convey our Thoughts and Reasonings to one another's mindes : Wherefore the Holy Spirit being intimate to our Souls ( which is a good expression of the Doctor 's , used to another purpose ) can affect us , when we are not sensible of it , and produce effects upon our mindes , in that manner , as if they were merely the effects of our own natural reasoning , and such consideration of divine Truth , as we can excite in our selves and in one another . Such is the manner of the Spirit 's Operations in us , that if God had onely designed to give the Holy Spirit to us , without making any mention of it in his Word , we could never have known , unless it had been communicated to us by some private Revelation , that our Souls are moved by a divine Power when we love God and do his Will ; which , as I take it , the Doctor seems to grant in those words of his ; that this is a subject , in the handling whereof we have nothing to give us assistance but pure Revelation ; which are large words ; but , according to a candid construction , very true . But this , I think , may at least be inferred from them : That without Revelation we could not have known that the Spirit operates in the mindes of men , in order to their Regeneration : And consequently , that his Operations are imperceptible by us now ; for if we were sensible that the Holy Spirit moves us , we might argue from our own sense , as well as from Revelation , that the Spirit is given to us . Wherefore the best rule we can have to know when we are moved by the Holy Spirit , must be taken from the Nature and End of his Operations . When we finde our selves inclined to that which is good , when we are bent upon the doing of God's Will , when we perform our Duty , and govern our Actions by the Word of God ; then we may conclude that we are acted by a divine Spirit ; and that therefore we have occasion given us of humble and thankful Praises . But if we forsake the steady rules of our duty , written upon our Hearts in our Creation , or in the Bible by the inspired Messengers of God ; and take every violent impulse that we feel within us , for a suggestion of the Holy Spirit , we may easily mistake a brutish Inclination , or a suggestion of the Devil , for divine direction ; since no sort of men are acted with a more sensible and impetuous zeal , than they that are strongly led by the Devil and their own corrupt affections . Therefore , unless we will expose our selves to Fanatical and Diabolical delusions , we must keep close to Reason and Scripture , and try the nature of all the impulses and motions of our mindes by them : We must not pretend that the Spirit inciteth us to such an action , and therefore 't is warranted by the Scripture ; for the motions of the Spirit are in themselves imperceptible : But we must first see what the Scripture would have us do , and then if we have a minde to that , we may conclude that the Spirit hath moved us to it ; for the Spirit inclineth us onely to what is good ; and the Scripture is a steady and unalterable rule of that . These are very plain and evident truths , and yet we can hardly say too much to possess the mindes of men with the apprehension of them ; since we can remember what infinite dishonours have been done to God in the late times , by men professing Godliness , and pretending to the special Guidance of the Spirit ; how they asked counsel of God whether they should commit Murder and Treason , Rebellion and Sacriledge ; how they thought to justifie the most execrable Parricide ( as the Doctor knows who did ) that was ever heard of in these parts of the World ; and how blasphemously they pretended that the Lord had put these things into their Hearts . God does not now give the Spirit to justifie the actions of men , but to assist them in those that are good ; and he hath shewn us what is good , partly by the light of Nature , which is common to all men ; and compleatly by the publick revelation of his Will contained in the Scriptures . Wherefore since the Operations of the Spirit are imperceptible by us , and merely an object of our Faith , we have no other way of assuring our selves that we follow the guidance of the Spirit , but by following the rule of God's Word . To this purpose it is observable , that the word Spirit does sometimes signifie the Gospel , as several Divines have proved , and particularly when St. Paul does oppose the Spirit to the Flesh , as in Gal. 3.3 . We are the circumcision which worship God in the spirit , and have no confidence in the flesh ; i. e. we are the true Children of Abraham who worship God according to the Gospel , placing no confidence in the observation of Moses's Law. And in Gal. 5.16 . Walk in the spirit , and ye shall not fulfil the lusts of the flesh , i. e. walk according to that Law of Love , vers . 14. which the Gospel so strictly prescribes ; and do not yield to inclinations of Revenge , Hatred , Variance , &c. vers . 20. But , at least , in these and the like places , 't is indifferent whether by the word Spirit , you understand the Gospel , or the Holy Ghost ; because it is in effect the same thing , to be led by the Spirit , and to obey the Gospel . Thus when the Apostle , Rom. 8. so often notes the difference between those that walk after the Flesh , and those that walk after the Spirit ; we may easily see , that walking after the Spirit may indifferently be interpreted , either by living according to the rules of the Gospel , or by following the perswasion of a well-instructed Minde or Conscience , or by obeying the motions of the Holy Spirit of God. For to do one of these things , is to do them all , since they are the Precepts of the Gospel , which the Conscience ought to be directed by ; and 't is the obedience of the Gospel to which the Holy Spirit doth move and incite us . We may observe also , that in this Chapter these following expressions are equivalent , viz. To walk after the Spirit , v. 1. To be freed from the law of sin , v. 2. To minde the things of the Spirit , v. 5. To be spiritually minded , v. 6. To be subject to the law of God , v. 7. To please God , v. 8. To have the Spirit of Christ , v. 9. Christ being in us , v. 10. The Spirit of God dwelling in us , v. 11. Mortifying the deeds of the body by the Spirit , v. 13. And being led by the Spirit , v. 14. These several Phrases , I say , do all express the same state , viz. our being the true Disciples of Christ ; onely they conspire to express the same thing under different respects : That of being subject to the Law of God , respecting the rule of our Lives , as that of minding the things of the Spirit , regards that serious consideration of the Doctrines of the Gospel , which disposeth us to walk according to that Rule . To be freed from the Law of sin , notes the same thing , with respect to our former condition . Not to be carnally but spiritually minded ; not to live after the flesh , but to mortifie the deeds of the body the Spirit , are expressions that principally regard the prevalency of our Conscience over our sensual Appetites . The Spirit of God dwelling in us , is an expression of that constant readiness in good men to do the Will of God , which is cherished in them by the Holy Spirit ; as our having 〈◊〉 the Spirit of Christ seems principally to regard that likeness to him , which we gain by becoming such persons . Finally , to walk after the Spirit , or to be led by the Spirit , are Phrases which seem to take in all these respects indifferently . Now because it is really one and the same state and disposition , that is signified by these Phrases , there can be no dangerous mistake incurred if a man should understand any one of them , under a respect which perhaps was not principally intended ; as for instance , if by the Spirit of God dwelling in us , he should understand our being strongly and deeply affected with divine Truths ; for where the Word of God dwells richly , there the Spirit of God dwells too . Nay I may adde further , that there is no need of being curious to mark what respect was principally aimed at by the Apostle in the use of these Phrases throughout Rom. 8. and likewise Gal. 5. and other places ; and that because the Apostle does not seem to be curious in the use of them himself : Nor was it necessary for him so to be , in order to the making good of that conclusion against the Jews which he aimed at , viz. that Justification was not to be had by the works of the Law , but by the faith of Christ ; i. e. by being a true Disciple of Christ , in mortifying the Flesh , with its Affections and Lusts. But on the other hand , his using of those Phrases of being led by , and walking after the Spirit , indifferently for living according to the Gospel , and being governed by the motions of the Holy Spirit , was very suitable to his designe of shewing that Justification was no other way to be obtained , but by being a true Christian : For since mortifying of the deeds of the body , and being subject to the Law of God in that degree which Christianity now required , were necessary to Justification , the Jew who rejected the Gospel of Christ must needs be under Condemnation ; because the Holy Spirit , whose guidance and incitations were necessary to the subduing of sin , was given for that purpose to none that rejected Christianity . Wherefore as long as the Jew would not submit to the Law of the Spirit of Life , i. e. to the Gospel , to the profession whereof the special promise of the Spirit was made , he must needs be subject to the Law of Sin and of Death : Of sin , because he refused the necessary means of subduing the lusts of the Flesh , viz. the Faith of the Gospel , which was to refuse the Incitations and Grace of the Spirit . Of Death , because if we live after the Flesh we shall die . This Observation I thought might not prove altogether unuseful to well-meaning persons , that have not hit on it before ; for a man may well be in danger of mistaking the Apostle's designe in this and other places , where the fore-mentioned Phrases are promiscuously used , if he expects that every one of them should have a peculiar mystery belonging to it , and a sence quite different from all the rest . But that which I chiefly intended , was to observe , that the promiscuous use of those Phrases in the holy Scripture , is extreamly agreeable to that familiar way wherein the Holy Spirit moveth the mindes of men . For if we are so moved by him that we are not sensible of any operation in our mindes , but that of divine Truth , as it is represented to us by ordinary means , and thereupon embraced by our Understandings ; then we cannot better express our being led and guided by the Spirit , than by saying that we obey the Gospel . And thus you see a further reason of the promiscuous and indifferent use of the above-mentioned Phrases , and that taken from the manner of the Holy Spirit 's Operations , as the former was from the end and designe of them . I shall conclude this point , with inferring from what hath been said concerning it , that we resist the Holy Spirit of God , many times , when we think of nothing less ; and we do not think of it , because we do not feel that supernatural impression which is made upon us , and cannot discern it from the free and natural Operations of our minds . And thus we quench the motions of the Spirit very often , when we imagine that we onely quarrel with our own Thoughts , or reject the good counsels of a Friend , or the exhortations of a Minister , or the rebukes of our own Conscience . Now if we could hear or apprehend the Holy Spirit disswading us from any wickedness , as sensibly as when a good man speaks to us ; we should not dare , surely , to entertain one thought more of going forward . A temptation could no more prevail against us if we were thus admonish'd , than if God should speak to us from Heaven with an audible voice , in these words ; O do not that wicked thing which I hate . But God doth not use this method upon us , because we are here to live by Faith ; because he will prove us , whether we believe his Word or not . Therefore , if it be plain from the holy Scriptures , that when we are sinning against the clear Convictions of our duty , when we are baffling any good Exhortations and Counsels , and our own hopes of Heaven , or our fears of Hell , or the force of any seasonable good thought tending to Repentance ; we do then as really contradict the perswasions of the blessed Spirit , as if we heard his Voice sounding in our Ears ; shall we not be as much afraid to do the former , as we should be to do the latter ? For it will not be admitted in our excuse , that we did not think of rebelling against the Holy Spirit ; for our not thinking of it is another fault , since we have reason to believe , that every sin we commit against the checks of Conscience , has that aggravation , and why should we think that one fault will excuse another ? Wherefore if we cannot but acknowledge , that the doing of despight to the Spirit of Grace , must needs adde an heavy weight to every sin which we commit presumptuously , and to every neglect of improving an inclination to Repentance ; methinks we should tremble to do the one , or to delay the other . Finally , the consideration of this matter , if we have any due reverence of God , will not fail of making all good counsels profitable to us , of giving strength to all our own good purposes , and making us careful to improve by all reasons that are proper to convince us , by all Examples that are fit to instruct us ; and by all opportunities of serious reflection upon our selves : For the Operations of the Holy Spirit do conspire with such familiar methods , as these are , to produce his Graces in us . SECT . 6. From all these things , it follows in the last place , that the Operations of the Holy Spirit in our minds are Assistances or Helps ; as they are generally called by Christians of all perswasions , not excepting our Author , and the Friends of his way . But I say also , they are properly so called ; because the Operations of the Spirit are no more than Assistances ; and that because his Graces are truely and properly the effects of other Causes , viz. of the ministration of the Gospel , of the external means of Grace , and of our own endeavours ; with all which the Operations of the Holy Spirit conspire for the producing of those effects in us . The Spirit is indeed the principal cause of these effects , and therefore they are called his Graces ; and ascribed to him as if we did nothing our selves to gain them ; according to that saying of the Apostle ; I laboured abundantly , yet not I , but the grace of God which was with me , 1 Cor. 15.10 . But because they are our own free acts , therefore He is not the onely cause of them . The Holy Spirit doth not regenerate us in that manner , as to do all himself , and leave nothing for us to do in order to our regeneration ; but we are as much concerned to use all proper means of Regeneration , as if the whole matter depended upon our single endeavours , as I shewed Sect. 4. and that which I say of Regeneration , is equally true of every particular Grace of the Holy Ghost . It is this Supposition , viz. that the Operations of the Spirit are Aids and Helps to our natural Faculties , which makes the ascribing of all Christian Virtues to his Grace consistent with leaving the use of our Reason , and those duties which depend thereupon , necessary to the attainment of them : Which our Author understood so well , that in his Preface , where he complains so tragically of the Reproaches that are cast upon those that dare take upon them to defend the work of the Spirit , he pretends to plead for nothing else but the Aids and Assistances of the Spirit ; very well knowing that they do not impugn the use of reason in Religion , as his Phrase is ; and withal , that this Objection is produced by his Adversaries against nothing but his opinion of the irresistible manner of the Spirit 's Operations ; which , very wisely , he says not one word of through his whole Preface . The onely inconvenience , saith he , wherewith our Doctrine is pressed , is the pretended difficulty in reconciling the nature and necessity of our Duty , with the efficacy of the Grace of the Spirit ; and I have been so far from waving the consideration of it , as that I have embraced every opportunity to examine it in all particular instances wherein it may be urged with most appearance of probability . And it is , I hope , at length made to appear , that not onely the necessity of our duty is consistent with the efficacy of God's Grace ; but also that as on the one hand we can perform no duty to God as we ought , without its AID and ASSISTANCE , nor have any encouragement to attempt a course of obedience without a just expectation thereof : So on the other , that the work of Grace it self is no way effectual , but in our compliance with it in a way of duty ; onely with the leave of some persons , or whether they will or no , we give the Preeminence in all unto Grace , and not unto our selves . And now who would not believe that there are some amongst us , who do not give the Pre-eminence in all unto Grace , nay , and think that if we cannot perform our duty as we ought , without the Aid and Assistance of the Spirit , that the nature of Duty , and the use of Reason in it is destroyed ; and withal that this man has spent a Folio of railing upon us , because we denied the Aids of Grace and the internal Operations of the Holy Ghost ? Why any man , saith he , should be discouraged from the exercise of that industry which God requires of him , by the consideration of the AID and ASSISTANCE which he hath promised unto him , I cannot understand . No truely , nor I neither , nor any man that has common sense : For is it possible that a man should be discouraged from industry , because he is promised that help , without which his industry would not prevail ? But what is the reason that we hear nothing at all now but of Aids and Assistances , when the Operations of the Spirit are mentioned ? Did the Doctor 's Adversaries ever urge any Objections against them ? Was the inconvenience wherewith his Doctrine of irresistible Grace is pressed , ever charged by them , upon the Aids of the Spirit ? When and where did any of them , with , or without whose leave he was resolved to write his Book , pretend that the Supposition of the Aids of Grace , was liable to the inconvenience he promiseth to remove ? Or rather , what can this man say to palliate so foul an Imposture ! Let others , as he goes on , do what they please , I shall endeavour to comply with the Apostles advice upon the enforcement which he gives unto it ; Work out your own salvation , &c. for it is God which worketh , &c. By all means Sir endeavour it ; but do not endeavour to perswade the World , that the reason why you persecute us with bitter words , is because we are not like to be pleased with you for taking the Apostles reason to follow his advice . Or if you continue to insinuate this belief of us , and to make folks think that the principal cause and occasion of your present undertaking , was the open and horrible Opposition , that is made unto the Spirit of God and his work in the World , since , as you go on , there is no concernment of his , that is not by many derided , exploded , and blasphemed ; and that your Adversaries of the Church of England , whom you are so angry with , for saying that you make a Buz and a Noise , and trouble the mindes of men with unintelligible notions , are such Scoffers , that if any one shall plead the necessity of the Assistance of the Spirit for the due performance of Duties , he shall hardly escape from being notably derided by them . I say , if you go on in this manner , surely you must forget all the while that there is a day coming , when you must appear before the Tribunal of the Great God , to give an account of your Writings . But as for our selves , to use your own words , I shall not trouble my self about an accusation , which is laden with as many Convictions of Forgery , as there are persons against whom you level these your uncharitable and malicious suggestions . Let any indifferent man read your Preface , where you pretend to give a Summary Account of your Book ; and say , if the principal designe of it were not to possess your Readers with an opinion , that it is our blaspheming the Doctrine of the Aids of the Holy Spirit , which enkindled your zeal against us ; and that you have bestirred your self in the Book , principally to make it good against all our opposition , that we cannot do the Will of God without them . But now if you light upon a Reader so unfortunate to your self , as will take the pains to compare you and your self together , your Preface with the greatest part of your Book ; he will soon finde , that your Preface was but the Copy of your Countenance , and not of your Heart . For when you come to give us your opinion concerning the Operations of Grace in good earnest ; it plainly appears , that 't is you that deny them to be Assistances and Helps ; and that your true quarrel against us , is because we say they are Assistances , not the onely Causes of Regeneration . For you labour ( as I shall shew you further , in the second Part ) with abundance of words , and with all your might , to prove that mere Assistance , how great soever , is utterly insufficient to the conversion of a Sinner ; and that Conversion is impossible to be effected , but by a Physical Irresistible Operation ; which , whether it can be called an Assistance , I leave you to judge , after you have considered these words which are your own : The most effectual perswasions of the Holy Spirit ( for of them you were speaking ) cannot prevail with men in the state of Nature to convert themselves , any more than Arguments can prevail with a blinde man to see , or with a dead man to rise from the Grave : and you must not forget that you make as irresistible an Operation necessary to Conversion , as we suppose to be necessary for the raising of a dead Body . Now you know 't is to no purpose to perswade a dead man to stir ; and by your Argument , 't is to as little to perswade a man , dead in Trespasses and Sins , to Repent . But would it not be also a most absurd thing to say that God assists a dead body to be alive again ? Whoever is said to assist another to do any thing , is not supposed to do it all himself , much less by an irresistible Power ; but the person that is assisted is supposed to contribute his own endeavour towards the thing . Now a dead Body can do nothing towards its own Resurrection , and therefore is incapable of being assisted to rise ; and if God raiseth it to life , he must do all himself . And do you not therefore make a Sinner incapable of being converted by the assistance of the Holy Spirit ? If you do not see this Consequence , pray will you acknowledge your own plain words , where you give us your sence of that saying of the Apostle , ascribing the honour of all he did to the Grace of God : Not I , but the grace of God which was in me , 1 Cor. 15.10 . For thus you argue from thence : Suppose now that God by his Grace doth no more but AID , ASSIST , and EXCITE the Will in its actings , that he doth not effectually work all the Gracious actings of our Souls in all our duties ; that is , that he doth not do all himself ; the Proposition would hold on the other hand , not Grace , but I , seeing the principal relation of the effect is unto the next and immediate Cause , and thence hath its denomination . These are your own words , wherein you do not onely deny Regeneration , but , which is much stranger , even the Good which regenerate men do , to be the effect of divine Assistance ; and you deny this in such plain terms , that you allow them not to be the next cause of the good they do ; as if S. Paul had meant , that in truth he had not laboured at all ; though he plainly said , I laboured abundantly . And thus you plainly make Believing , Repenting , and Labouring , not to be so much as our own acts , but purely the acts of God ; so that we do not believe and obey , but , according to you , God does all this for us ; not so much as making us to believe , and obey , as 't is impossible he should , without making us the next and immediate cause of our doing so . Can you read these words of yours without blushing , if you remember your crafty Preface , where you were all for the Aids and Assistances of the Spirit , and put your self into such a combustion to defend them , as if Pelagius were risen from the dead ? You knew well enough that we do believe , God doth AID and ASSIST us by his Grace ; and that no body but your self , and such as you , denies Conversion and Perseverance to be the effects of divine Assistance ; onely you strained a point with your Conscience , and cast the Odium of so detestable a Doctrine upon us in your Preface , to make all the reviling Speeches you bestow on us in your Book go down the better with your Readers . But this Artifice of yours is not confined to the Preface , but used also in divers places of your Book : I shall give you but one instance of it at present . In the fifth Chapter of the second Book you pretend to reconcile the usefulness of the Commands , Threatnings , Promises , and Exhortations of the Scripture ; with the promised Aids of the Spirit , and ascribing all that is good in us to the Grace of God. For this you say is the principal difficulty wherewith some men seek to entangle and perplex the Grace of God. Who you mean by some men , your Followers , and we , understand well enough ; but you know your Adversaries do not so much as believe that there is any difficulty at all in reconciling the assistances of Grace , with the usefulness of Motives ; and then they cannot seek to entangle the Grace of God with this ▪ difficulty . Now this is your way very often ; when you talk of the Objections that are made against supposing the Grace by which we are converted to be irresistible , you make it your business to shew that these Objections do not lie against saying that the Operations of the Spirit are Aids and Assistances ; as here in this place you say , If there be any opposition between the Commands of Duty , and the Promises of Grace , it is either because the nature of man is not meet to be commanded , or because it needs not to be assisted ; and then you say very well , that what the Holy Spirit doth in us , he doth by us , and our duty is to apply our selves unto his commands , according to the conviction of our mindes , and his work it is to enable us to perform them . Very good ! All this we heartily believe ; but now the Doctrine we seek to entangle by the fore-mentioned difficulty , is , that men cannot be converted , but by such an almighty Operation , as that which made us out of nothing , and will hereafter raise our dead bodies to Life . And now I cannot understand why you should so often attempt to disentangle the Doctrine of the Aids of Grace , from the former Objection , which does not lie against it ; but because you have a minde to perswade the world that some men say , we can keep the Commands of God without the help of his Grace . Indeed in one place you apply the Objection as it ought to be , viz. against your own Doctrine ; ( and I intend to let you see shortly that you have not taken it off ) but this is an argument that you had no other meaning in applying it wrong , and so changing the state of the Question between us , but to make the most odious representation of us you could devise . And now I take may leave of you for a while , wishing that you may hereafter write with the clearness of a Doctor , the good temper of a Gentleman , and the sincerity of a Christian ; and then we shall be very forward to give you that respect which is due to your abilities . To sum up all that hath been said in this Chapter ; the Holy Spirit of God doth in that manner work his Graces in us , that they are still the genuine effects of the Evidence , and the motives of the Gospel , of the natural use of our Faculties of Understanding and Will ; and of our own Care and Diligence in using the external means of Grace . His Operations in us , make us capable of recovering our selves by degrees ; and all the while there is no sensible difference between them and the natural Operations of our mindes ; and yet we are sure that we have his Assistance and Help in all the good we do , and without it can do nothing at all to saving purposes . To affirm more particularly what is the manner of the Holy Spirit 's Operations in us , I dare not ; unless I had warrant , which I think I have not , from the holy Scripture so to do . And if this be all which the Scripture lets us know concerning it , we have good reason to think that no more is needful to be known by us . SECT . 7. Thus I have , throgh the blessing of God , finished the First Part of my Undertaking ; and given you a plain account of that which I believe to be the true sence of the Holy Scriptures , concerning those Operations of the Holy Spirit , which are promised in the Gospel to all Ages of the Church . I do not know that I have swerved in the least from the sence of the antient Church , in any thing I have said upon this subject ; and I am the more perswaded that I have not done so , being very confident , that I have not at all departed from the Doctrine of the Church of England in this matter ; the judgement whereof I am prepared to leave to my Superiors . I had observed that some late Writers , especially , have represented the Grace of the Holy Ghost , under such notions as are either intricate and unintelligible ; or inconsistent with the great ends of Religion , and of fatal consequence to the Souls of men : Those of them that cannot be understood , serving onely to the multiplying of idle Questions , and frivolous Disputes ; and those that are , ministring either to unreasonable Presumption , or incurable Despair . Therefore when the Streams were so muddy and impure , I thought it was the best way to go to that Fountain of Truth , the holy Word of God ; and to guide all my thoughts of this matter by what I could discern there . And truely I found , that although the Doctrine of Grace , as it has been tampered withal by men that serve a Cause , and as it has been debased by humane mixtures , and inventions , is , at best , a subject of unprofitable talk ; yet , as it is represented in the holy Scriptures , it is clear and plain to the understanding , and likewise a most powerful motive to Godliness . How nearly I have kept to the sence of Holy Writ , I must leave you to judge : As for the Reader who is yet in any thing otherwise perswaded than I am , if he has used diligence and sincerity in examining , as I know my self to have done in considering all I have written ; where we do not agree , I hope God will pardon the errour , on which side soever it lies . I think it cannot be denied that I have in some measure expressed my meaning plainly , easily , naturally ; which a man needs not be ashamed to do , who believes that he speaks the truth . I have neither pretended to explain things that are not intelligible , nor made any thing difficult to understand , by affecting obscurity of expression . As for the profitableness of this Discourse , it cannot be better judged of , than by that which should be the end of all Writings of this nature , viz. the promoting of true Godliness . And certainly if the true Doctrine of the Operations of the Holy Spirit , be that which I have here offered to your consideration , it does apparently render all wicked men inexcusable , that live under the Gospel ; and makes highly for the encouragement of Religion . This will appear by surveying the three General Heads of this Discourse ; for by so doing , it may easily be shewn that there is nothing wanting to make the promise of the Holy Spirit , as it has been explained , the most powerful motive to the study of godliness and virtue , that it can be supposed to be . For , 1. There is nothing wanting in respect of the end of this promise , and of those effects for the producing of which in us , the Operations of the Holy Spirit are promised . For they are all Christian virtues whatsoever ; all sorts of qualifications that are needful to our eternal happiness . And therefore we need not doubt to strive against that sin , which does most easily beset us ; nor sit down in despair of obtaining that Grace or Virtue which is most contrary to our corrupt affections and customs : for if God will give the Holy Spirit for all needful purposes , he will bestow a more plentiful measure of his Grace , for the subduing of that sin , and the gaining of that virtue ; because here his assistance is most needful ; and he that hath promised his Spirit to answer all our needs , will not deny us , when we ask him to supply the greatest of all . 2. There is nothing wanting in the promise of the Holy Spirit , to make it such a motive in respect of those to whom the promise is made ; because it is made to every one that believes the Gospel ; to every one , I say , under a possible condition ; so that none of us can have any reason to fear that we are shut out of the Promise ; for I have shewn you it lies open to all , and we cannot lose the benefit of it , but by excluding our selves . Besides , the condition of obtaining special Grace from God , being that of importunate asking ; we are hereby moved to earnest and frequent Prayers , which , you know , is one branch of pious endeavour . And then the condition of more plentiful Communications of the divine Spirit , being a careful improvement of those measures of Grace which we have now obtained ; this also is a plain and powerful motive to every Christian that has proceeded more or less , in the way of Salvation , to be as fruitful as he can in every good work , and to follow after holiness , looking diligently lest he fail of the Grace of God. 3. There is nothing wanting in this promise to make it a strong motive to the study of godliness , if we consider the manner of the Holy Spirit 's Operations in us ; which , as you have heard , will not be effectual without our own Consideration , and Care , and Watchfulness ; because God hath promised his Spirit to assist our Endeavours , but not to make us good men without them ; and our recovery still depends as much upon our diligence in the event , as if it depended upon nothing else . Wherefore in all respects , the promise of the Holy Spirit , as it is expressed in the Scriptures , is a most prevalent motive to the study of Piety and Virtue : And since it was my designe from the first to recover it to this use , out of the hands of those men that had made it good for nothing , I could not conclude better than with shewing you plainly wherein the force of this Promise lies , to make us all careful to Work out our own Salvation . O God , forasmuch as without thee , we are not able to please thee ; mercifully grant that thy Holy Spirit may in all things direct and rule our Hearts , through Jesus Christ our Lord. THE END . The Author's distance from London hath occasioned these Errata's , which the Reader may correct . PAge 33. In the Margin r. P. 260. p. 61. line 12 , for these are the r. there are other . p. 93. l. 18. for end r. kinde . p. 105. l. 6. for to his r. to be . p. 163. l. 30. for proportion r. proposition . p. 191. l. 13. for there is r. there is said to be . Ibid. l. 22. for inherent r. immediate . p. 310. l. 28. for having by r. having . p. 322. l. 10. for may r. my . Notes, typically marginal, from the original text Notes for div A33207-e130 P. 44. P. 44. P. 52. P. 42. P. 46 , 47. P. 45. P. 44. P. 44. Notes for div A33207-e3340 Philipp . 2.12 , 13. Heb. 10.29 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or , a Discourse , &c. J.O. Page 254. P. 228. P. 164. P. 262. P. 206. P. 206. P. 209. P. 236. P. 334. P. 401. P. 421. P. 336. P. 187. P. 432. P. 433. 1 Cor. 2.14 . P. 222 , 223. P. 217 , 218. P. 224. Sect. 38. P. 218. Sect. 26. Sect. 29.30 . Sect. 27. Sect. 26. Sect. 28. Sect. 42. Sect. 38 , 39 , 40 , 41. Sect. 31. Sect. 33. Sect. 38. Sect. 38. Thus St. Chrysostome upon the place . Hom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This happens not through the nature of the thing , but their disease . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The wisdom that is without did not only not instruct men [ in the Mysteries of the Gospel ] but also hinder them . Chrysost. in loc . Hom. 7. But how it hindered them St. Chrysostome plainly tells us in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For these [ great men who rejected the Gospel ] were full of Pride . Hom. 5. Sect. 39. Sect. 41. * This Text our Author produces in another place , P. only to show his dislike of the sense thereof given in the Friendly Debate , as any one may see by the impertinence of it to his design there ; For this is all he saies about it : Some of late have put in faint and weak exceptions against this latter clause ( this Slanderer should have said , against his interpretation of this clause ) viz. Demonstration of the Spirit , &c. as though not an evidence of the powerful presence of the Spirit of God , in the dispensation of the Gospel was intended therein , but the power of working Miracles , contrary to the whole scope of the place , and consent of the best Expositors . Now , unless the Doctor supposes that the Power of working Miracles was not an evidence of the powerful presence of the Spirit of God in the , &c. his exception is nonsense : But I leave it to the Doctor 's second thoughts to consider , with what modesty he could call that Authors apprehensions of the Demonstration , &c. faint and weak exceptions , contrary to the whole scope of the place , and consent of best Expositors , after that excellent person hath vindicated them against his Adversary , by such clear and solid Reasons , and such pregnant Authorities , as neither he , nor any of his friends , nor the Doctor for them , have been able to say a wise word to . But what can that man want a forehead to say , who hath a face to pretend St. Chrysostome is for his turn in an interpretation of a place of Scripture , wherein he is clearly contradicted by St. Chrysostome in three or four Homilies together , out of one of which too he transcribes a passage in favour of his own sense , as he pretends ? Now whether the Doctor be not guilty of this dishonesty , I shall leave the Reader , and him too , to judge by the following marginal Notes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrys. in loc . Hom. 4. Who of those that are busied in Syllogismes , who of those that are skilled in the Jewish matters , have saved men , and made known the truth to them ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. The Doctrine of the Cross being a discourse not about any ordinary mean things , but concerning God , and true Piety , and the Evangelical way of living , and the Judgment of the world to come , hath made all Believers Philosophers , even rusticks and private men themselves . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. 6. For a demonstration by miraculous works and signs , is much more clear , and convincing , than that by Philosophical Arguments . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. 7. Worldly wisdom was excelled not by foolishness , but by a more perfect wisdome , and that so much more perfect , that it seemed foolishness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. I hear that Christ was crucified , and thereupon I admire his love to mankind . He that calls this foolishness , when he hears it , thinks the death of Christ was an argument of his weakness , and inability to save himself . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. 4. The Greeks require of us Oratory and Philosophical Arguments . And this is that which St. Chrysost. calls so often the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wisdom that is without , which prejudiced the Philosophers against the Gospel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. 6. For the Apostle said , I determined to know nothing , in direct opposition to the wisdome that is without . I came not forming Syllogisms and Sophisms , nor saying any thing in that way to you , but only that Christ was crucified . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For a Mystery a revealed Doctrine needs no Philosophical Argumentation , but 't is enough that it be barely declared what it is . Hom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Hom. 6. What should give men assurance of the truth of these things , but the Demonstration of the Spirit ? for this is a clear demonstration : for who , I pray , could see the dead raised , and evil Spirits cast out , and not receive Those Doctrines that were confirmed by these works ? That which the Apostles confirmed their Preaching withal , were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Signs and Testimonies out of the old Scripture . Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. 4. For if we should go about to prove by natural reasons , how that God was made man , and entred into the Virgins womb , instead of leaving these revealed matters to faith , i. e. instead of proving them by testimonies of divine Revelation ; they would laugh at us more than they do already . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. 7. This Honour has God done to us , that by our means others should hear his Mysteries . For to those whom we make our friends , we give this testimony of our friendship , that we communicate our secrets to them before to any else . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. If the Prophets spake of these things ; why saith he , Ear hath not heard , nor have entred into the heart of man , & c ? This is yet true , for he speaks concerning humane nature , — for they did not hear as men , but as Prophets ; i. e. what they knew of these matters they knew by Revelation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. 7. When a Spiritual Doubt ariseth , we bring testimonies from Spiritual things ; for instance , I say that Christ arose from the dead , that he was born of a Virgin : then I produce these testimonies , types , and demonstrations ; viz. Jonas his tarrying three days in the whale , &c. 'T is true that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwaies so signifie , for in St. Jude , vers . 19. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sensual men , men addicted to their Lusts , not those that reject Revelation , because they are there supposed to be Professors : and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are not those who are opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Cor. 2. who were taught by the Revelation of the Spirit ; but to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned chap. 3. who were meek peaceable Christians . They therefore in St. Jude , were such as did not walk after the Spirit , wanted those Christian virtues of Love , Meekness , Peaceableness , which are the fruits of the Spirit . It is not unusual for the holy Writers , to use the same word under different significations ; and then the sense they intend by such a word is to be determined by the Context . Now that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Jude signifies the sensual man , who though a Christian , was yet wanting in Christian temper and practice , is not more clear from the Context there , than that here it signifies one that is no Christian at all , or one that rejects the Revelations of the Gospel , is clear from the whole scope of the Apostle in this Chapter . Here it will not be unfit once for all to observe a like variety in the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle , Chap. 2 , 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second Chapter is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore signifies one that admits of Revelation , and is thereby acquainted with the Will of God. And concerning him it is that the Apostle saith , vers . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not fit to do , because he rejected the only proper way , whereby the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to be known . But in the third Chapt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as when the Apostle saith , vers . 1. I could not speak unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and consequently those who had received the Revelations of the Gospel , but by reason of their unchristian temper , being given to strife and debate , could not be said to be grown Christians , but were only babes in Christ , very imperfect Christians . Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opposition to them signifies , not only one who hath received and believed the Revelations of the Gospel , but whose minde also is throughly conformed to the Christian Doctrine , and so is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 2. Vers. 26. where the Apostle saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. amongst those improved Christians , who were by their good temper qualified to receive higher knowledge concerning the Mysteries of the Gospel , which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Chap. 3. were not able to bear . Thus St. Chrys. tells us , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were those who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Hom. 8. who were of the lowest rank among the Spiritual ; and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of their evil lusts : and of these he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their carnality permitted them not to hear higher Doctrines . Moreover he saith , Ye cannot bear them , is put for , Ye will not ; for , saith he , if it were a natural impossibility , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man would pardon them perhaps ; but since their inability is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from their own choice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are bereav'd of all excuse . And it was from their own choice , because it proceeded from their lusts ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For an impure life is an hinderance to sublime knowledge , &c. and as he excellently saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He ought to purifie himself from all lust , who intends to pursue after truth ; and to purge himself in particular from the lusts of Strife , and Contention , and Unpeaceableness ; since as St. Chrysostome well observes , The Apostle could have told them they were carnal , because of their fornications , &c. but he chuseth to tell them they were so , because of their Schisms and Contentions ; the lust whereof makes men as unmeet to labour after the knowledge of Truth , as any other impure affection whatsoever ; which J. O. and his Brethren , as spiritual as they seem to themselves , would do well to consider a little better than I fear they do . † It should have been remembred before , that although the Apostle had said before , that the Wisdom of God which he had Preached was hidden till God reveal'd it by Christ and his Apostles , yet this Wisdom had been foretold by the Prophets , and their Prophecies were Revelations of it . How then was it hidden ? It was hidden in comparison to that revelation of it , which was made when those Prophesies were accomplish'd . The Prophesies of the Old Testament contained the Wisdom of God so as to cover it ; but now when these Prophesies were fulfill'd , then the meaning of them was made plain . The completion gave light to the Prophecy , when the Prophecy was made good by the completion . And when those Prophesies were clearly fulfilled , and the wisdom hid in them was now manifested , it was a very convincing method , which the Apostles took , to compare one divine Revelation with another , that of the Old Testament with that of the New , in order to the demonstrating of their true meaning by their agreeableness to one another . Thus St. Chrysostome clearly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. 7. The future things of the Gospel were by such resemblances , and descriptions , as it were shadowed 〈◊〉 ; that when they came to pass , they might be believed . This is exactly according to St. Chrysost. Note upon the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. 7. Because they are spiritually discerned , i. e. because the Doctrines preached by the Apostles must necessarily be received by Faith ; and because they cannot be assented to from meer reasonings : or , because they cannot be proved by Philosophical discourses ; if they be assented to at all , it must be upon the account of Divine Revelation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. 7. We know both our own things , and all those of unbelievers ; but they know not ours . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hom. 7. We know those things that are in the minde of Christ ; viz. whatever it was his Will we should know , and which he hath revealed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. 6. 1 Cor. And neither do we now perswade by Syllogisms ; but , we prove what we say , from the divine Scriptures , and the Miracles wrought at first . And the Apostles perswaded not only by Signs , but discoursing also ; i. e. they reasoned and argued from those Miracles they wrought : whereby it appears that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which St. Chrysost. so often rejects , are not simply all Reasonings and Syllogisms , but such only as admit not of Revelation , as the ground of them : these being altogether improper , when revealed Doctrines are inquired into . Notes for div A33207-e10540 1 Joh. 4.13 . P. 87. Ibid. P. 80. P. 85. P. 86. P. 15. Chap. 4. B. 1. Ibid. Ch. 1. B. 2. P. 116 , 117. Ch. 34. B. 2. P. 10. P. 166. 1 Cor. 12.11 . P. 157. P. 158. P. 158. P. 118. P. 184. Sect. 21. Pag. 183. Pag. 173. Ibid. P. 175. P. 183. P. 175. P. 183. P. 181. Pag. 183. Pag. 181. P. 181. P. 183. August . Lib. de Gratia Christi . c. 41. Hierom. Ep. ad Ctesiph . De pecc . Orig. c. 17 , 18 , &c. Vid. Dr. Hammond in loc . & resol . of 6 Queries . Treat . of Conv. p. 8. Pag. 177. The opinion of Grotius that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the similitudes of the Natural Birth , and the Wind which our Saviour used , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divine things spoken without this condescention by the use of Metaphors , &c. wants not its probability . Nor that of Dr. Hammond , who supposes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be things ordinary in the Jewish Law ; which notion seems to be countenanced by vers . 31. But then by Believing , they are both forced to mean Understanding , whereas this notion does not onely equally , if not better , agree with the Context ; but may without using that liberty be applied to the Words . P. 174. P. 529. P. 530. P. 529. P. 349. Vid. Knowl . of Jesus Christ , p. 389. P. 385. P. 349. P. 349 , 385. Chrys. in Rom. 8. Hom. 14. August . Ep. ad Probam , 121. c. 14. Ad Probam , c. 15. De Anim. &c. Orig. Lib. 4. Hierom in locum . Ambrose Com. in R●m . Theod. in Rom. Orig. in Ep. ad Rom. Lib. 7. Between v. 19. and v. 24 there are some difficult passages , viz. the creature being subject to vanity , and the groaning of the creation , &c. which are made very clear and plain in Dr. Hammond 's Annotations , where that which I have here supposed to be the general meaning of the whole Period ; is particularly explained ; and therefore because I am unwilling to entertain the Reader with the solution of difficulties , somewhat remote from my main designe ; I refer him : thither . See Dr. Ham. An. P. 182. P. 86. P. 358. P. 357. P. 361. P. 361. P. 358. P. 172. P. 521. P. 580. P. 525. P. 522. P. 525. P. 526. P. 522. P. 523 , 524. P. 520. P. 526. P. 521. P. 524. P. 205. P. 270. P. 287. P. 287. P. 262. P. 261. P. 254. P. 269 , &c. P. 261. P. 268. P. 270. P. 268. P. 268. P. 270 , 271. P. 271. P. 470. * If I forget not , he acknowledges it somewhere in express terms . P. 272. Pres. J. O. P. 21. P. 266. P. 470. P. 166. P. 167. 
A53720	----	Pneumatologia, or, A discourse concerning the Holy Spirit wherein an account is given of his name, nature, personality, dispensation, operations, and effects : his whole work in the old and new creation is explained, the doctrine concering it vindicated from oppositions and reproaches : the nature also and necessity of Gospel-holiness the difference between grace and morality, or a spiritual life unto God in evangelical obedience and a course of moral vertues, are stated and declared / by John Owen ... Owen, John, 1616-1683. 1676 Approx. 2220 KB of XML-encoded text transcribed from 311 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A53720 Wing O793 ESTC R16093 11731273 ocm 11731273 48389 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53720) Transcribed from: (Early English Books Online ; image set 48389) Images scanned from microfilm: (Early English books, 1641-1700 ; 544:16) Pneumatologia, or, A discourse concerning the Holy Spirit wherein an account is given of his name, nature, personality, dispensation, operations, and effects : his whole work in the old and new creation is explained, the doctrine concering it vindicated from oppositions and reproaches : the nature also and necessity of Gospel-holiness the difference between grace and morality, or a spiritual life unto God in evangelical obedience and a course of moral vertues, are stated and declared / by John Owen ... Owen, John, 1616-1683. [14], 575, [32] p. Printed by F. Darby, for Nathaniel Ponder..., London : 1676. Reproduction of original in Bristol Public Library, Bristol, England. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Holy Spirit -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-04 Aptara Keyed and coded from ProQuest page images 2005-05 Jonathan Blaney Sampled and proofread 2005-05 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion ΠΝΕΥΜΑΤΟΛΟΓΙΑ : OR , A DISCOURSE Concerning the HOLY SPIRIT . WHEREIN An Account is given of his Name , Nature , Personality , Dispensation , Operations , and Effects . His whole Work in the Old and New Creation is Explained ; The Doctrine concerning it Vindicated from Oppositions and Reproaches . THE Nature also and Necessity of Gospel-Holiness ; the Difference between Grace and Morality , or a Spiritual Life unto God in Evangelical Obedience and a Course of Moral Vertues , are Stated and Declared . By JOHN OWEN , D. D. John 5. 39. Search the Scriptures , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysostom . LONDON , Printed by J. Darby , for Nathaniel Ponder , at the Peacock in Chancery-Lane near Fleetstreet , MDCLXXIV . To the Readers . AN account in general of the Nature and Design of the ensuing Discourse , with the Reasons why it is made publick at this time , being given in the first Chapter of the Treatise it self ; I shall not long detain the Readers here at the entrance of it . But some few things it is necessary they should be acquainted withal , and that both as to the Matter contained in it , and as to the mann●r of its handling . The Subject Matter of the whole , as the Title and almost every Page of the Book declare , is the Holy Spirit of God and his Operations . And two things there are which either of them are sufficient to render any Subject either difficult on the one hand , or unpleasant on the other , to be treated of in this way ; both which we have herein to conflict withal . For where the Matter it self is abstruse and mysterious , the handling of it cannot be without its Difficulties ; and where it is fallen by any means what-ever under publick contempt and scorn , there is an abatement of satisfaction in the Consideration and Defence of it . Now all the Concern●●●s of the Holy Spirit are an eminent part of the Mystery , or deep Things of God ▪ For as the knowledg of them doth wholly depend on , and is regulated by Divine Revelation , so are they in their own Nature Divine and Heavenly , distant and remote from all things that the Heart of Man in the meer Exercise of its own Reason or Understanding can rise up unto . But yet on the other hand there is nothing in the World that is more generally despised as foolish and contemptible , than the things that are spoken of and ascribed unto the Spirit of God. He needs no furtherance in the forfeiture of his Reputation with many , as a Person Fanatical , estranged from the conduct of Reason , and all generous Principles of Conversation , who dares avow an Interest in his Work , or take upon him the Defence thereof . Wherefore th●se things must be a little spoken unto , if only to manifest whence Relief may be had against the Discouragements wherewith they are attended . For the first thing proposed , it must be granted that the things here treated of , are in themselves mysterious and abstruse . But yet the way whereby we may endeavour an acquaintance with them , according to the 〈◊〉 of the Gift of Christ unto every one , is made plain in the Scriptures of Truth . If this Way be neglected or despised , all other wayes of attempting the same end , be they never so vigorous or promising , will prove ineffectual . What belongs unto it , as to the inward frame and dispo●●tion of Mind in them who search after Understanding in these things , what unto the outward use of Means , what unto the performance of Spiritual Duties , what unto conformity in the whole Soul unto each discovery of Truth that is attained , is not my present Work to declare , nor shall I divert thereunto . If God give an opportunity to treat concerning the Work of the Holy Spirit enabling us to understand the Scriptures or the mind of God in them , the whole of this way will be at large declared . At present it may suffice to observe , that God who in himself is the eternal Original Spring and Fountain of all Truth , is also the only Sovereign Cause and Author of its Revelation unto us . And whereas that Truth which Originally is one in him is of various sorts and kinds , according to the Variety of the things which it respects in its Communication unto us , the ways and means of that communication are suited unto the distinct Nature of each Truth in particular . So the Truth of things natural is made known from God by the Exercise of Reason , or the due Application of the understanding that is in Man unto their Investigation . For the things of a Man knoweth the Spirit of a Man that is in him . Neither ordinarily is there any thing more required unto that Degree or Certainty of knowledg in things of that Nature whereof our Minds are capable , but the diligent Application of the faculties of our Souls in the due Use of proper means u●●o the Attainment thereof . Yet is there a secret Work of the Spirit of God herein , even in the Communication of Skill and Ability in things Natural ▪ as also in things Civil , Moral , Political and Artificial , as in our ensuing Discours● is fully manifested . But whereas these things belong unto the Work of the O●d●●e●tion and the Preservation thereof , or the Rule and Government of Mankind in this World meerly as rational Creatures , there is no use of Means , no Communication of Aids spiritual or supernatural absolutely necessary to be exercised g●●nt●d about them . Wherefore Knowledg and Wisdom in things of this Nature 〈◊〉 ●stributed promiscuously among all sorts of Persons according to the ro●●tion of their Natural Abilities , and a superstruction thereon in their diligent Exercis● without any peculiar Application to God for especial Grace or 〈◊〉 serving still a Liberty unto the Sovereignty of Divine Providence in the disposal of all Men and their Concerns . But as to things supernatural , the Knowledg and Truth of them , the Teachings of God are of another Nature ; and in like manner a peculiar Application of our selves unto him for Instruction is required of us . In these things also there are Degrees according as th●y approach on the one hand unto the Infinite Abysse of the Divine Essence and Existence , as the eternal Generation and Incarnation of the Son , the Procession and Mission of the Holy Spirit ; or on the other unto those Divine Effects which are produced in our Souls whereof we have Experience . According unto these Degrees as the Divine Condescension is exerted in their Revelation , so ought our Attention in the Exercise of Faith , Humility and Prayer , to be encreased in our Enquiries into them . For although all that Diligence in the Use of outward Means , necessary to the Attainment of the Knowledg of any other Useful Truth , be indispensibly required in the pursuit of an Acquaintance with these things also ; yet if moreoover there be not an Addition of Spiritual Ways and M●ans suited in their own Nature , and appointed of God un●o the receiving of Supernatural Light , and the Understanding of the Deep Things of God , our labour about them will in a great measure be but fruitless and unprofitable . For although the Letter of the Scripture , and the sense of the Propositions are equally exposed to the Reason of all mankind ; yet the real spiritual Knowledg of the Things themselves , is not communicated unto any but by the especial Operation of the Holy Spirit ; nor is any considerable Degree of Insight into the Doctrine of the Mysteries of them attainable but by a due waiting on him , who alone giveth the Spirit of Wisdom and Revelation in the Knowledg of them . For the things of God knoweth no Man but the Spirit of God , and they to whom by him they are revealed . Neither can the Scriptures be interpreted aright but by the Ayd of that Spirit by which they were indited , as Hierom a●●●rmes , and as I shall afterwards fully prove . But in the use of the means mentioned we need not despond , but that seeing these things themselves are revealed that we may know God in a due manner , and live unto him as we ought , we may attain such a measure of Spiritual Understanding in them as is useful unto our own and others Edification . They may I say do so who are not slothful in hearing or learning , but by reason of use have their senses exercised to discern both Good and Evil. Wherefore the Subject of the ensuing Discourses being intirely things of this Nature in their several Degrees of Access unto God or our selves , I shall give no account of any particular Endeavours in my Enquiries into them , but leave the Judgment thereof unto the Evidence of the Effects produced thereby . Only whereas I know not any who ever went before me in this Design of representing the whole Oeconomy of the Holy Spirit , with all his Adjuncts , Operations and Effects , whereof this is the first Part ( the Attempt of Crellius in this kind being only to corrupt the Truth in some few Instances ) as the Difficulty of my work was encreased thereby , so it may plead my Excuse , if any thing be found not to answer so regular a Projection , or just a Method as the nature of the Subject requireth , and as was aymed at . In the first Part of the whole Work which concerneth the Name , Divine Nature , Personality and Mission of the Holy Spirit , I do but declare and defend the faith of the Catholick Church against the Socinians ; with what Advantage , with what contribution of Light or Evidence , strength or order unto what hath been pleaded before by others , is left unto the Learned Readers to judg ▪ and determine . And in what concerns the Adjuncts and Properties of his Mission and Operation , some may , and I hope do judg themselves not unbeholding unto me for administring an occasion unto them of deeper and better Thoughts about them . The second Part of our Endeavour concerneth the Work of the Holy Spirit in the Old Creation , both in its Production , Preservation and Rul● . And whereas I had not therein the Advantage of any one Ancient or Modern Author to beat out the Paths of Truth before me , I have confined my self to express Testimonies of Scripture with such Expositions of them as sufficiently evidence their own Truth , though also they want not such a suffrage from others as may give them the Reputation of some Authority . The like may be said of what succeeds in the next Place concerning his Work under the New Testament preparatory for the new Creation , in the Communication of all sorts of Gifts Ordinary and Extraordinary , all kind of Skill and Ability in things Spiritual , Natural , Moral , Artificial and Political , with the Instances whereby those Operations of his are confirmed . All these things , many wherefore are handled by others separately and apart , are here proposed in their Order with respect unto their proper End and Design . For what concerns his Work on the Head of the New Creation , or the Humane Nature in the Person of our Lord Jesus Christ , I have been careful to keep severely unto the Bounds of Sobriety , and not to indulge unto any curious or unwarrantable speculations . I have therefore therein not only diligently attended unto the Doctrine of the Scripture , our only infallible Rule and Guide , but also expresly considered what was taught and believed in the Ancient Church in this Matter , from which I know that I have not departed . More I shall not add as to the first Difficulty wherewith an Endeavour of this kinds is attended , arising from the Nature of the Subject treated of . The other concerning the Contempt that is cast by many on all these things , must yet be further spoken unto . In all the Dispensations of God towards his People under the Old Testament , there was nothing of God communicated unto them , nothing of Worth or Excellency wrought in them or by them , but it is expresly assigned unto the Holy Spirit as the Author and Cause of it . But yet of all the Promises given unto them concerning a better and more glorious State of the Church to be afterwards introduced , next unto that of the coming of the Son of God in the Flesh , those are the most eminent which concern an Enlargement and more full Communication of the Spirit , beyond what they were or could in their imperfect state be made Partakers of . Accordingly we find in the New Testament , that what-ever concerns the Conversion of the Elect , the Edification of the Church , the Sanctification and Consolation of Believers ; the performance of those of Duties of Obedience which we owe unto God , with our Conduct in all the wayes thereof , is in general and particular Instances so appropriated unto him , as that it is withal declared , that nothing of it in any kind can be enjoyed or performed without his especial●●peration , ●●yd and Assistance . So careful was God fully to instruct and to secure the faith of the Church in this matter , according as he knew its eternal Concernments to lye therein . Yet notwithstanding all the evidence given hereunto , the Church of God in most Ages hath been exercised with Oppositions , either to his Person or his Work , or the manner of it , contrary unto what is promised and declared concerning them in the Word of Truth ; nor doth it yet cease so to be . Yea , though the Contradictions of some in former Ages have been fierce and clamorous , yet all that hath fallen out of that kind , hath been exceeding short of what is come to pass in the dayes wherein we live . For not to mention the Socinians who have gathered into one Head , or rather ulcerous impostume , all the virulent Oppositions made unto his Deity or Grace by the Photinians , Macedonians , and Pelagians of old ; there are others who professing no Enmity unto his Divine Person , yea , admitting and owning the Doctrine of the Church concerning it , are yet ready on all occasions to despise and reproach that whole Work for which he was promised under the Old Testament , and which is expresly assigned unto him in the Now. Hence is it grown amongst a Matter of Reproach and Scorn for any one to make mention of his Grace , or to profess an interest in that Work of his as his , without which no Man shall see God , if the Scripture be a faithful Testimony . And some have taken pains to prove , That sundry things which are expresly assigned unto him in the Gospel as Effects of his Power and Grace , are only filthy Enthusiasms , or at least weak Imaginations of Distempered Minds . Neither is there any end of Calumnious Imputations on them by whom his Work is avowed , and his Grace professed . Yea , the department of many herein is such , as that if it were not known how effectual the Efforts of Profaneness are upon the corrupted Minds of Men , it would rather seem ridiculous and be despised , than to deserve any serious notice . For l●t any avow or plead for the known Work of the Spirit of God , and it is immediately apprehended a sufficient Ground to charge them with leaving the Rule of the Word to attend unto Revelations and Inspirations , as also to forgo all thoughts of the necessity of the Duties of Obedience ; whereas no other Work of his is pleaded for , but that only which no Man can either attend unto the Rule of the Scripture as he ought , or perform any one Duty of Obedience unto God in a due manner . And there are none of this Conspiracy so weak or unlearned , but are able to scoff at the mention of him , and to cast the very naming of him on others as a Reproach . Yea , it is well if some begin not to deal in like manner with the Person of Christ himself . For Error and Profaneness if once countenanced , are at all times fruitful and progressive , and will be so whilst Darkness and Corruption abiding on the Minds of Men , the great Adversary is able by his subtile malice to make impressions on them . But in these things not a few do please themselves , despise others , and would count themselves injured if their Christianity should be called in question . But what value is there in that Name or Title , where the whole Mystery of the Gospel is excluded out of our Religion ? Take away the Dispensation of the Spirit , and his effectual Operations in all the Entercourse that is between God and Man ; be ashamed to avow or profess the Work attributed unto him in the Gospel , and Christianity is plucked up by the Roots . Yea , this practical contempt of the Work of the Holy Spirit , being grown the only plausible Defiance of Religion , is so also to be the most pernicious , beyond all national Mistakes and Errors about the same things , being constantly accompanied with profaneness , and commonly issuing in Atheism . The sense I intend is fully expressed in the ensuing complaint of a Learned Person published many years ago ; In seculo hodie tam perverso prorsus immersi vivimus miseri , in quo Spiritus Sanctus omnino ferme pro ludibrio habetur : imo in quo etiam sunt qui non tantum corde toto eum repudient ut factis negent , sed quoque adeo blasphemi in eum exurgant ut penitas eundem ex orbe expulsum aut exulatum cupiant , quum illi nullam in operationibus suis relinquant efficaciam ; ac propriis vanorum habituum suorum viribus , ac rationis profanae liberrati carnalitatique suae omnem ascribant sapientiam , & fortitudinem in rebus agendis . Unde tanta malignitas externae proterviae apud mortales cernitur . Ideoque pernicies nostra nos jam ante fores expecta ; &c. Herein lies the Rise and Spring of that stated Apostacy from the Power of Evangelical Truth , wherein the World takes its liberty to immerge it self in all licentiousness of Life and Conversation , the end whereof many cannot but expect with Dread and Terror . To obviate these Evils in any measure , to vindicate the Truth and Reality of Divine Spiritual Operations in the Church , to avow what is believed and taught by them concerning the Holy Spirit and his Work , who are most charged and reslected on for their Profession thereof , and thereby to evince the Iniquity of those Calumnies , under the darkness and shades whereof some seek to countenance themselves in their profane scoffing at his whole Dispensation ; to manifest in all Instances , that what is ascribed unto him is not onely consistent with Religion , but also that without which Religion cannot consist , nor the Power of it be preserved , is the principal Design of the ensuing Discours●s . Now whereas the Effectual Operation of the Blessed Spirit in the Regeneration or Conversion of Sinners , is of all other parts of his Work most vielently by opposed , and hath of late been virulently traduced , I have the more largely insisted thereon . And because it can neither be well understood , nor duly explained without the Consideration of the State of Lapsed or Corrupted Nature , I have taken in that also at large , as judging it necessary so to do . For whereas the knowledg of it lies at the bottom of all our Obedience unto God by Christ , it hath alwayes been the Design of some , and yet continueth so to be , either wholly to deny it , or to extenuate it unto the depression and almost annihilation of the Grace of the Gospel , whereby alone our Nature can be repaired . Designing therefore to treat expresly of the Reparation of our Nature by Grace , it was all accounts necessary that we should treat of its Depravation by Sin also . Moreover what is Discoursed on these things , is suited unto the Edification of them that do believe , and directed unto their furtherance in true Spiritual Obedience and Holiness , or the Obedience of Faith. Hence it may be some will judg that our Discourses on these Subjects are drawn out into a greater length than was needful ●●nvenient , by that continual intermixture of Practical Applications which runs along in them all . But if they shall be pleased to consider , that my Design was not to handle thes● things in a way of Controversie , but declaring and confirming the truth concerning them , to accommodate the Doctrines 〈◊〉 ●nto Practice ; and that I dare not treat of things of this Nature any other way , but such as may promote the Edification of the generality of Believers , they will either be of my mind , or it may be without much difficulty admit of my Excuse . How-ever if these things are neglected or despised by some , yea , be they never so many , there are yet others 〈◊〉 will judg their principal Concernment to lie in such Discourses as may direct and encourage them in the Holy Practice of their Duty . And whereas t●e Way , Manner , and Method of the Holy Spirit in his Operations , as to this Work of translating Sinners from Death unto Life , from a State of Nature unto that of Grace , have been variously handled by some , and severely reslecled on with scorn by others , I have endeavourered so to declare and assert what the Scripture manifestly teacheth concerning them , confirming it with the Testimonies of some of the Ancient Writers of the Church , as I no way doubt but it is suited unto the Experience of who have in their own Souls been made Partakers of that Blessed Work of the Holy Ghost . And whilst in the substance of what is delivered , I have the plain Testimonies of the Scripture , the Suffrage of the Ancient Church , and the Experience of them who do sincerely believe to rest upon , I shall not be greatly moved with the Censures and Opposition of those who are otherwise minded . I shall add no more on this Head , but that whereas the only Inconvenience wherewith our Doctrine is pressed , is the pretended difficulty in reconciling the Nature and Necessity of our Duty , with the Efficacy of the Grace of the Spirit ; I have been so far from waving the Consideration of it , as that I have embraced every Opportunity to examine it in all particular Instances , wherein it may be urged with most appearance of Probability . And it is I hope at length made to appear , that not only the necessity of our Duty is consistent with the Efficacy of God's Grace ; but also that as on the one hand we can perform no Duty to God as we ought without its Aid and Assistance , nor have any encouragement to attempt a course of Obedience without a just Expectation thereof ; so on the other , that the Work of Grace it self is no way effectual but in the compliance with in a way of Duty ; only with the leave of some Persons , or whether they will or no , we give the preheminence in all unto Grace and not unto our selves . The Command of God is the Measure and Rule of our Industry and Diligence in a way of Duty ; And why any one should be discouraged from the Exercise of that Industry which God requires of him , by the Consideration of the Aid and Assistance which he hath promised unto him , I cannot understand . The Work of Obedience is difficult and of the highest Importance , so that if any one can be negligent therein , because God will help and assist him , it is because he hates it , he likes it not . Let others do what they please , I shall endeavour to comply with the Apostle's Advice upon the Enforcement which he gives unto it ; Work out your own Salvation with Fear and Trembling ; for it is God which worketh in you both to will and to do of his own good Pleasure . These things , with sundry of the like Nature , falling unavoidably under Consideration have drawn out these Discourses unto a length much beyond my first Design ; which is also the occasion why I have forborn the present adding unto them , those other Parts of the Work of the Holy Spirit , in Prayer or Supplication , in Illumination with respect unto the Belief of the Scripture , and right understanding of the Mind of God in them , in the Communication of Gifts unto the Church , and the Consolation of Believers , which must now wait for another Opportunity , if God in his Goodness and Patience shall be pleased to grant it unto us . Another Part of the Work of the Holy Spirit consisteth in our Sanctification , whereon our Evangelical Obedience or Holiness doth depend . How much all his Operations herein also are by some despised , what Endeavours there have been to debase the Nature of Gospel-Obedience , yea , to cast it out of the Hearts and Lives of Christians , and to substitute an Heathenish Honesty at best in the room thereof , is not unknown to any , who think it their Duty to inquire into these things . Hence I thought it not unnecessary , on the occasion of treating concerning the Work of the Holy Spirit in our Sanctification , to make a diligent and full enquiry into the true Nature of Evangelical-Holiness , and that Spiritual ●ase unto God which all Believers are Created unto in Christ Jesus . And herein following the Conduct of the Scriptures from first to last , the Difference that is between them and that Exercise of Moral Virtue which some pl●ad for in their stead , did so evidently manifest it self , as that it needed no great Endeavour to represent it unto any impartial Judgment . Onely in the handling of these things , I thought meet to pursue my former Method and Design , and principally to respect the reducing of the Doctrines insisted on unto the Practice and Improvement of Holiness , which also hath occasioned the lengthning of these Discourses . I doubt not but all these things will be by some despised ; they are so in themselves , and their Declaration by me will not recommend them unto a better Acceptation . But let them please themselves whilst they see good in their own Imaginations , whilst the Scripture is admitted to be an Infallible Declaration of the Will of God and the Nature of Spiritual Things , and there are Christians remaining in the World who endeavour to live to God and to come to the enjoyment of him by Jesus Christ , there will not want sufficient Testimony against that putid Figment of Moral Vertue being all our Gospel Holiness , or that the Reparation of our Natures and Life unto God do consist therein alone . In the last Place succeeds a Discourse concerning the necessity of Holiness and Obedience ; some regard I confess I had therein , though not much , unto the ridiculous clamours of malevolent and ignorant Persons , charging those who plead for the Efficacy of the Grace of God , and the Imputation of the Righteousness of Christ , as though thereby they took away the necessity of an Holy Life . For who would much trouble himself about an Accusation which is laden with as many Convictions of its Forgery , as there are Persons who sincerely believe those Doctrines ; and which Common Light gives Testimony against in the Conversations of them by whom they are received , and by whom they are despised ? It was the Importance of the Thing it self made peculiarly seasonable by the manifold Temptations of the dayes wherein we live , which occasioned that Addition unto what was delivered about the Nature of Evangelical Holiness ; seeing , if we know these things , happy are we if we do them . But yet the Principal Arguments and Demonstrations of that Necessity being drawn from those Doctrines of the Gospel which some traduce as casting no good Aspect thereon , the Calumnies mentioned are therein also obviated . And thus far have we proceeded in the Declaration and Vindication of the despised Work of the Spirit of God under the New Testament , referring the remaining Instances above-mentioned unto another occasion . The Oppositions unto all that we believe and maintain herein are of two sorts . First ; Such as consist in Particular Exceptions against , and Objections unto each particular Work of the Spirit , weather in the Communication of Gifts , or the Operation of Grace . Secondly ; Such as consist in Reflections cast on the whole Work ascribed unto him in general . These of the first sort , will all of them ●all under Consideration in their proper Places , where we treat of those especial Actings of the Spirit whereunto they are opposed . The other sort , at least the principal of them wherewith some make the greatest noise in the World , may be here briefly spoken unto . The first and chief Pretence of this Nature is , That all those who plead for the Effectual Operations of the Holy Spirit , in the Illumination of the Minds of Men , the Reparation of their Natures , the Sanctification of their Persons , and their Endowment with Spiritual Gifts , are therein and thereby Enemies to Reason , and impugn the Use of it in Religion , or at least allow it not that Place and Exercise therein which is its due . Hence some of those who are otherwise minded , affirm that it is cast on them as a Reproach that they are Rational Divines ; although s●●far as I can discern , if it be so , it is as Hierom was beaten by an Angel for being a Ciceronian ( in the judgment of some ) very undeservedly . But the grounds whereon this Charge should be made good , have not as yet been made to appear ; neither hath it been evinced that any thing is ascribed by us unto the Efficacy of God's Grace , in the least derogatory unto Reason , its Use , or any Duty of Man depending thereon . I suppose we are agreed herein , That the Reason of Man in the State wherein we are , is not sufficient of it self to find out or frame a Religion whereby we may please God and be accepted with him . Or if we are not agreed herein , yet I shall not admit it as a part of our present Controversie , wherein we suppose a Religion proceeding from , and resolved into Supernatural Revelation . Neither is it , that I know of , as yet pleaded by any , that Reason is able to comprehend all the things in their Nature and Being , or to search them out unto Perfection , which are revealed unto us ; for we do not directly deal with them by whom the Principal Mysteries of the Gospel are rejected , because they cannot comprehend them , under a pretence , that what is above Reason is against it . And it may be it will be granted moreover , that Natural Reason cannot enable the Mind of a Man unto a saving Perception of Spiritual Things as revealed , without the especial Aid of the Spirit of God in Illumination . If this be denied by any , as we acknowledg our dissent from t●em , so we know that we do no Injury to Reason thereby , and will rather suffer under the Imputation of so doing , than by renouncing of the Scripture to turn Infidels , that we may be esteemed Rational . But we cannot conceive how Reason should be prejudiced by the Advancement of the Rational Faculties of our Souls , with respect unto their Exercise towards their proper Objects ; which is all we assign unto the Work of the Holy Spirit in this Matter . And there are none in the World more free to grant than we are , that unto us our Reason is the only Judg of the Sense and Truth of Propositions drawn from the Scripture or proposed therein , and do wish that all Men might be left peaceable under that determination , where we know th●y must abide whether they will or no. But the enquiry in this Matter , is what Reasonableness appears in the Mysteries of our Religion when revealed unto our Reason , and what ability we have to receive , believe and obey them as such . The latter part of this Enquiry is so fully spoken unto in the ensuing Discourses , as that I shall not here again insist upon it ; the former may in a few words be spoken unto . It cannot be , it is not that I know of denied by any , that Christian Religion is highly Reasonable . For it is the Effect of the Infinite Reason , Understanding and Wisdom of God. But the Question is not , What it is in it self , but what it is with relation unto our Reason , or how it appears thereunto . And there is no doubt but every Thing in Christian Religion appears highly reasonable unto Reason enlightned , or the Mind of Man affected with that Work of Grace in its Renovation , which is so expresly ascribed unto the Holy Spirit in the Scripture . For as there is a suitableness between an Enlightned Mind and Spiritual Mysteries as revealed ; so seeing them in their proper Ligh● , it finds by experience their Necessity , Use , Goodness and Be●●t , with respect unto our Chi●fest Good and Supream End. It remains therefore only , that we enquire how reasonable the Mysteries of Christian Religion are unto the Minds of Men as corrupter ; for that they are so by the entrance of sin , as we believe , so we have proved in the ensuing Treatise . And it is in vain to dispute with any about the Reasonableness of Evangelical Faith and Obedience , until the St●te and Condition of our Reason be agreed . Wherefore to speak plainly in the Case , as we do a knowledg that Reason in its corrupted State is all that any Man hath in that State , whereby to understand and judg of the Sense and Truth of Do●●rines revealed in the Scripture , and in the use of such Aids and Means as it is capable to improve , is more and better unto him than any Judg or Interpreter that should impose a Sense upon him not suited thereunto ; so as to the Spiritual Things themselves of the Gospel in their own Nature , it is Enmity against them , and they are Foolishness unto it . If therefore it be a Crime , if it b●● to the impeachm●nt and disadvantage of Reason , to affirm that our Minds stand in need of the Renovation of the Holy Ghost to enable them to understand Spiritual Things in a Spiritual Manner , we do acknowledg our selves guilty thereof . But otherwise , That by asserting the Efficacious Operations of the Spirit of God , and the necessity of them unto the discharge of every Spiritual Duty towards God in an acceptable manner , we do deny that Use and Exercise of our own Reason in things Religious and Spiritual , whereof in any state it is capable , and whereunto of God it is appointed , is unduly charged on us , as will afterwards be 〈◊〉 manifested . But it is moreover pretended , that by the Operations we ascribe unto the Holy Spirit , we expose Man to be deceived by Satanical Delusions , open a door to Enthusiasms , directing them to the guidance of unaccountable Impulses and Revelations , so making may unto all Folly and Villany . By what means this Charge can be fixed on them who professedly avow that nothing is Good , nothing Duty unto us , nothing acceptable unto God , but what is warranted by the Scripture directed unto thereby and suited thereunto , which is the alone perfect Rule of all that God requires of us in the way of Obedience , but only ungrounded Clamours , hath not yet been attempted to be made manifest . For all things of this Nature are not only condemned by them , but all things which they teach concerning the Holy Spirit of God , are the principal Wayes and Means to secure us from the danger of them . It is true , there have been of old , and happily do still continue among some , Satanical Delusions , Diabolical Suggestions , and soul Enthusiasms , which have been pretended to proceed from the Spirit of God , and to be of a Divine Original . For so it is plainly affirmed in the Scripture , both under the Old Testament and the New , Directions being therein added for their Discovery and Disprovement . But if we must therefore reject the true and real Operations of the Spirit of God , the Principal Preservative against our being deceived by them , we may as well reject the owning of God himself , because the Devil hath imposed himself on Mankind as the Object of their Worship . Wherefore as to Enthusiasms of any kind , which might possibly give countenance unto any Diabolical Suggestions , we are so far from affirming any Operations of the Holy Ghost to consist in them , or in any thing like unto them , that we allow no pretence of them to be consistent therewithal . And we have a sure Rule to try all these things by , which as we are bound in all such Cases precisely to attend unto , so hath God promised the Assistance of his Spirit that they be not deceived , unto them who do it in sincerity . What some Men intend by Impulses I know not . If it be especial Aids , Assistances and Inclinations unto Duties , acknowledged to be such , and the Duties of Persons so assisted and inclined , and that peculiarly incumbent on them in their present Circumstances , it requires no small Caution that under an invidious Name we reject not those supplies of Grace which are promised unto us , and which we are bound to pray for . But if irrational Impressions , or violent Inclinations unto Things or Actions which are not acknowledged Duties in themselves , evidenced by the Word of Truth , and so unto the Persons so affected in their present Condition and Circumstances , are thus expressed ; as we utterly abandon them , so no pretence is given unto them from any thing which we believe concerning the Holy Spirit and his Operations . For the whole Work which we assign unto him , is nothing but that whereby we are enabled to perform that Obedience unto God which is required in the Scripture , in the way and manner wherein it is required . And it is probably more out of Enimity unto him than us , where the contrary is pretended . The same may be said concerning Revelations . They are of two sorts , Objective and Subjective . Those of the former sort , whether they contain Doctrines contrary unto that of the Scripture or additional thereunto , or seemingly confirmatory thereof , they are all universally to be rejected , the former being absolutely false , the latter useless . Neither have any of the Operations of the Spirit pleaded for the least respect unto them . For he having finished the whole Work of External Revelation , and closed it in the Scripture , his whole internal Spiritual Work is suited and commensurate thereunto . By Subjective Revelations nothing is intended but that Work of Spiritual Illumination , whereby we are enabled to discern and understand the Mind of God in the Scripture , which the Apostle prayes for in the behalf of all Believers , ( Ephes. 1. 17 , 18 , 19. ) and whose Nature God assisting shall be fully explained hereafter . So little pretence therefore there is for this Charge on them by whom the Efficacious Operations of the Spirit of God are asserted , as that without them we have no absolute security that we shall be preserved from being imposed on by them , or some of them . But it may be it will be said at last , that our whole Labour in declaring the Work of the Spirit of God in us and towards us , as well as what we have now briefly spoken in the Vindication of it from these or the like Imputations , is altogether vain , seeing all we do or say herein is nothing but canting with unintelligible Expressions . So some affirm indeed , before they have produced their Charter wherein they are constituted the sole Judges of what Words , what Expressions , what way of Teaching is proper in things of this Nature . But by any thing that yet appears , they seem to be as unmeet for the Exercise of that Dictatorship herein which they pretend unto , as any sort of Men that ever undertook the Declaration of Things Sacred and Spiritual . Wherefore unless they come with better Authority than as yet they can pretend unto , and give a better Example of their own Way and Manner of teaching such Things than as yet they have done , we shall continue to make Scripture Phraseology our Rule and Patern in the Declaration of Spiritual Things , and endeavour an Accommodation of all our Expressions thereunto , whether to them intelligible or not ; and that for Reasons so easie to be conceived , as that they need not here be pleaded . An Advertisement unto the Readers . BEing absent from the Press a good part of the time wherein this Treatise was Printed , and being sometimes disinabled by Sickness from attending unto a perusal of the Sheets , I find that sundry Errors and Mistakes have fallen out in some Copies of this Impression . But whereas for the most part they are Literal Faults , or in Pointing , not so corrupting the Sense but that an understanding Reader may easily discern what is intended , I do not judg it necessary scrupulously to collect or represent them . Some few may be taken notice of in a way of Instance . Page 239. line 28. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 348. l. 46. r. Afflatus . P. 350. l. 50. for weakned , r. awaked . P. 365. l. 6. for publick r. putid . Ibid. l. 15. for fruitless r. frontless , &c. P. 495. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 510. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 34. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 535. for exclusively r. extensively . P. 549. l. 8. for deceit r. defect . P. 559. l. 28. for Cisterne r. Systeme . And sundry other such Mistakes I have observed , which need not to be mentioned in particular , as not likely to give the least trouble unto an intelligent Reader ; The most of these also which I have here taken notice of , are Corrected in some Copies ; sundry of them in the most . BOOK I. General Principles Concerning the HOLY SPIRIT AND HIS WORK . CHAP. I. ( 1. ) 1 Cor. 12. 1. opened . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spiritual Gifts . Their Grant unto , Use , and Abuse in that Church . ( 2. ) Jesus , how called Anathema ; impiety of the Jews . How called Lord. The Foundation of Church-Order and Worship . ( 3. ) In what sense we are enabled by the Spirit to call Jesus Lord. ( 4. ) The Holy Spirit the Author of all Gifts ; why called God , and the Lord. ( 5. ) General Distribution of Spiritual Gifts . ( 6. ) Proper End of their Communication . ( 7. ) Nine sorts of Gifts ; Abuse of them in the Church . Their tendency unto Peace and Order . ( 8. ) General Design of the ensuing Discourse concerning the Spirit and his Dispensation . ( 9. ) Importance of the Doctrine concerning the Spirit of God , and his Operations . Reasons hereof . ( 10. ) Promise of the Spirit to supply the Absence of Christ , as to his Humane Nature . Concernment thereof . ( 11. ) Work of the Spirit in the Ministration of the Gospel . ( 12 , 13. ) All saving Good communicated unto us ; and wrought in us by Him. ( 14. ) Sin against the Holy Ghost irremissible . ( 15. ) False pretences unto the Spirit dangerous . ( 16. ) Pretences unto the Spirit of Prophesie under the Old Testament . ( 17. ) Two sorts of false Prophets ; the first . ( 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 , and performed all Obedience , as Thomas did in his great Confession , My Lord , and my God , John 20. 28. Now as he had before intimated that those who disowned him and called him accursed , did speak by the instinct and instigation of the Devil by whom they were acted ; So he lets them know , on the other hand , that no man can thus own and confess Jesus to be the Lord , but by the Holy Ghost . But it may be said that some acted by the unclean Spirit confessed Christ to be the Lord. So did the Man in the Synagogue , who cryed out , I know thee who thou art , the Holy One of God , Mark 1. 23 , 24. And vers . 24. He suffered not the Devils to speak , because they knew him . And the Damsel possessed with a Spirit of Divination , cryed after the Apostle , saying , These Men are the Servants of the most high God , Acts 16. 17. So also did the Man who abode in the Tombs , possessed with an unclean Spirit , who cryed out unto him , What have I to do with thee Jesus , thou Son of the most high God , Mark 5. 7. And other Testimonies to the like purpose among the Heathen , and from their Oracles , might be produced . Ans. ( 1. ) Our Apostle speaks of such a saying of Jesus to be Lord , as is accompanied with Faith in him , and subjection of Soul unto him , which is from the Holy Ghost alone . Thus none acted by the unclean Spirit can call him Lord. ( 2. ) These Acknowledgments were either ( 1. ) wrested from the Devil , and were no small part of his punishment and torment ; or , ( 2 ) were designed by him with an intention to prejudice the Glory of Christ , by his Testimony , who was a Lyar from the Beginning . And Malus bonum cum simulat , tunc est pessimus . * These things therefore can have here no place . Hereby then the Apostle informs them wherein the Foundation of all Church-Relation , Order , and Worship did consist . For whereas they had all respect unto the Lordship of Christ , and their acknowledgment thereof , this was not from themselves , but was a pure Effect of the Operation of the Holy Ghost in them , and towards them . And any thing of the like kind , which doth not proceed from the same Cause and Fountain , is of no Use to the Glory of God , nor of any advantage unto the Souls of Men. Sect. 3 Some think , that this saying of Jesus to be the Lord , is to be restrained unto the manner of speaking afterwards insisted on . For the Apostle in the following verses treateth of those Extraordinary Gifts , which many in that Church were then endowed withall . None can , saith he , say Jesus is the Lord , in an extraordinary manner , with divers tongues , and in Prophesy , but by the Holy Ghost . Without his especial Assistance , none can eminently and miraculously declare him so to be . And if this be so , it is likely that those before intended , who said Jesus was accursed , were some Persons pretending to be acted , or really acted by an extraordinary Spirit , which the Apostle declares not to be the Spirit of God. And so Chrysostome interprets those words of them who were visibly and violently acted by the Devil . Many such Instruments of his Malice did Satan stir up in those dayes , to preserve , if it were possible , his tottering Kingdom from Ruine . But there is no necessity thus to restrain the words , or to affix this sense unto them . Yea , it seems to me to be inconsistent with the Design of the Apostle , and Scope of the Place . For intending to instruct the Corinthians , as was said , in the Nature , Use , and Exercise of Spiritual Gifts , he first lays down the Spring and Fountain of all Saving Profession of the Gospel , which those Gifts were designed to the furtherance and improvement of . Hereupon having minded them of their Heathen State and Condition before , he lets them know by what means they were brought into the Profession of the Gospel , and owning of Jesus to be the Lord , in opposition unto the dumb Idols whom they had served . And this was by the Author of those Gifts , unto whose consideration he was now addressing himself . The great Change wrought in them as to their Religion and Profession , was by the Holy Ghost . For no Man can say that Jesus is the Lord , which is the Sum and Substance of our Christian Profession , but by him ; though some think he hath little or no concern at all in this matter . But to say Christ is the Lord , includes two things ; First , Faith in him as Lord and Saviour . So was he declared and preached by the Angels ; Luke 2. 11. A Saviour which is Christ the Lord. And this word Lord , includes as the Dignity of his Person , so his Investiture with those Offices which for our Good this Lord did exercise and discharge . Secondly , The profession of that Faith ; which two , where they are sincere , do always accompany each other ; Rom. 10. 10. For as the saying of Jesus to be Anathema , did comprise an open Disclaimure and Abrenunciation of him ; so the calling of him Lord , expresseth the Profession of our Faith in him , and Subjection unto him . And both these are here intended to be sincere and saving . For that Faith and Profession are intended , whereby the Church is built upon the Rock ; the same with that of Peter , Thou art Christ the Son of the Living God , Matth. 16. 16. And that these are the Works of the Holy Ghost , which none of themselves are sufficient for , shall God assisting be afterwards abundantly declared . Sect. 4 Having thus stated the Original and Foundation of the Church , in its Faith , Profession , Order and Worship , he farther acquaints them , that the same Spirit is likewise the Author of all those Gifts , whereby it was to be built up and established , and whereby the Profession of it might be enlarged ; V. 4. Now there are diversities of Gifts , but the same Spirit . These are the things which he intendeth to discourse upon , wherein he enlargeth himself in the whole ensuing Chapter . Now because the Particulars here insisted on by him in the beginning of his Discourse , will all of them occur unto us and be called over again in their proper places , I shall only point unto the Heads of the Discourse , in the verses preceeding the Eleventh , which we principally aim it . Treating therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of these Spiritual Things or Gifts in the Church , he first declares their Author , from whom they come , and by whom they are wrought and bestowed . Him he calls the Spirit , v. 4. the Lord , v. 5. God , v. 6. And to denote the Oneness of their Author , notwithstanding the diversity of the things themselves , he calls him the same Spirit , the same Lord , the same God. The words may be understood two wayes ; First , That the whole Trinity , and each Person distinctly should be intended in them . For consider the immediate Operator of these Gifts , and it is the Spirit , or the Holy Ghost , vers . 4. Consider them as to their Procurement , and immediate Authoritative Collation ; and so they are from Christ , the Son , the Lord , vers . 5. But as to their first Original and Fountain , they are from God , even the Father , vers . 6. And all these are one and the same . But rather the Spirit alone is intended , and hath this three-fold denomination given unto him ; For as he is particularly denoted by the Name of the Spirit , which he useth that we may know whom it is that eminently he intendeth , so he calls him both Lord , and God , as to manifest his Sovereign Authority in all his Works and Administrations ; so to ingenerate a due Reverence in their Hearts towards him with whom they had to do in this Matter . And no more is intended in these three Verses , but what is summed up vers . 11. But all these worketh that one and the self same Spirit , dividing to every Man severally as he will. Sect. 5 Secondly ; With respect unto their general Nature , The Apostle distributes them into Gifts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 4. Administrations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 5. Operations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 6. which Division , with the Reasons of it , will in our Progress be farther cleared . Sect. 6 Thirdly ; He declares the general End of the Spirit of God in the Communication of them , and the Use of them in the Church , vers . 7. But the manifestation of the Spirit is given unto every Man to profit withal ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Revelation of the Spirit ; that is , the Gifts whereby , and in whose Exercise he manifests and reveals his own Presence , Power , and effectual Operation . And the Spirit of God hath no other aim in granting these his enlightning Gifts , wherein he manifests his care of the Church , and declares the things of the Gospel unto any Man , but that they should be used to the Profit , Advantage , and Edification of others . They are not bestowed on Men , to make their secular Gain or , Advantage by them , in Riches , Honour , or Reputation , for which Ends Simon the Magician would have purchased them with his Money , Acts 8. 19. No nor yet meerly for the good and benefit of the Souls of them that do receive them , but for the Edification of the Church , and the furtherance of Faith and Profession in others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ad id quod expedit , prodest ; For that which is expedient , useful , profitable , namely to the Church , 1 Cor. 6. 12. Chap. 10. 23. 2 Cor. 8. 10. Thus was the Foundation of the first Churches of the Gospel laid by the Holy Ghost , and thus was the Work of their building unto perfection , carried on by him . How far present Churches do , or ought to stand on the same bottom , how far they are carried on upon the same Principles , is worth our Enquiry , and will in its proper Place fall under our Consideration . Sect. 7 Fourthly ; The Apostle distributes the Spiritual Gifts then bestowed on the Church , or some Members of it , into nine Particular Heads or Instances . As ( 1 ) Wisdom . ( 2. ) Knowledg , v. 8. or the Word of Wisdom , and the Word of Knowledg . ( 3. ) Faith. ( 4 ) Healing , vers . 9. ( 5. ) Working of Miracles . ( 6. ) Prophesy . ( 7. ) Discerning of Spirits . ( 8. ) Kinds of Tongues . ( 9 ) Interpretation of Tongues , v. 10. And all these were extraordinary Gifts , in the manner of the Communication and Exercise , which related unto the then present state of the Church . What is yet continued anologous unto them , or holding proportion with them , must be farther enquired into ; when also their especial Nature will be unfolded . * But now if there be that great Diversity of Gifts in the Church , if so much Difference in their Administrations , how can it possibly be prevented but that Differences and Divisions will arise amongst them on whom they are bestowed , and those amongst whom they are excercised ? It is true , this may so fall out and sometimes doth so , and de facto it did so in this Church of Corinth . One Admired one Gift , a second another of a different kind , and so the third . Accordingly among those who had received them , one boasted of this or that Particular Gift and Ability , and would be continually in its exercise to the exclusion and contempt of others , bestowed no less for the edification of the Church than his own . And so far were they transported with vain-Glory , and a desire of self-Advancement , as that they preferred the use of those Gifts in the Church , which tended principally to beget Astonishment and Admiration in them which heard or beheld them , before those which were peculiarly useful unto the Edification of the Church it self ; which Evil in particular the Apostle rebukes at large Chap. 14. By this means the Church came to be divided in it self , and almost to be broken in Pieces . Chap. 1. v. 11 , 12. So foolish oftimes are the minds of Men ; so liable to be imposed upon ; so common is it for their Lusts seduced and principled by the crafts of Satan , to turn Judgment into Wormwood , and to abuse the most useful Effects of Divine Grace and Bounty . To prevent all these Evils for the future , and to manifest how perfect an harmony there is in all these divers Gifts and different Administrations , at what an Agreement they are among themselves in their Tendency unto the same Ends of the Union and Edification of the Church , from what Fountain of Wisdom they do proceed , and with what Care they ought to be used and improved ; the Apostle declares unto them both the Author of them , and the Rule he proceedeth by in their Dispensation ; v. 11. All these , saith he , * worketh that one and self-same Spirit , dividing to every Man severally as he will. Sect. 8 I shall not at present further open or insist upon these Words . Frequent recourse must be had unto them in our Progress , wherein they will be fully explicated as to what concerns the Person of the Spirit , his Will , and his Operations which are all asserted in them . For my Purpose is , through the Permission and Assistance of God , to treat from hence of the Name , Nature , Existence , and whole Work of the Holy Spirit , with the Grace of God through Jesus Christ in the Communication of him unto the Sons of Men. A Work in it self too great and difficult for me to undertake , and beyond my Ability to manage unto the Glory of God , or the Edification of the Souls of them that do believe . For who is sufficient for these things ? But yet I dare not utterly faint in it , nor under it , whilst I look unto him whose Work it is , who giveth Wisdom to them that lack it , and upbraideth them not , Jam. 1. 5. Our Eys therefore are unto him alone , who both supplieth seed to the Sower , and when he hath done blesseth it with an encrease . The present Necessity , Importance , and Usefulness of this work , are the Things which alone have ingaged me into the undertaking of it . These therefore I shall briefly represent in some general Considerations , before I insist on the Things themselves whose especial Explanation is designed . Sect. 9 First then we may consider ; That the Doctrine of the Spirit of God his Work and Grace , is the second great Head or Principle of those Gospel-Truths wherein the Glory of God , and the Good of the Souls of Men are most eminently concerned . And such also it is , that without it , without the Knowledg of it in its Truth , and the Improvement of it in its Power , the other will be useless unto those Ends. For when God designed the Great and Glorious Work of recovering Fallen Man , and the saving of sinners to the Praise of the Glory of his Grace , he appointed in his Infinite Wisdom two great Means thereof . The one was the giving of his Son for them , and the other was the giving of his Spirit unto them . And hereby was way made for the Manifestation of the Glory of the whole Blessed Trinity , which is the utmost end of all the Works of God. Hereby , were the Love , Grace , and Wisdom of the Father in the Design and Projection of the whole ; the Love , Grace , and Condescention of the Son in the Execution Purchase and Procurement of Grace and Salvation for sinners , with the Love , Grace , and Power of the Holy Spirit in the effectual Application of all unto the Souls of Men , made gloriously conspicuous . Hence from the first Entrance of sin , there were two general Heads of the Promises of God unto Men , concerning the means of their Recovery and Salvation . The One was that concerning the sending of his Son to be Incarnate to take our Nature upon him , and to suffer for us therein ; the Other concerning the giving of his Spirit , to make the Effects and Fruits of the Incarnation , Obedience , and Suffering of his Son , effectual in us and towards us . To these Heads may all the Promises of God be reduced . Now because the Former was to be the Foundation of the Latter , that was first to be laid down and most insisted on untill it was actually accomplished . Hence the Great Promise of the Old Testament , the Principal Object of the Faith , Hope , and Expectation of Believers , was that concerning the Coming of the Son of God in the Flesh , and the Work which he was to perform . Yet was this also , as we shall see in our Progress , accompanied with a great intermixture of Promises concerning the Holy Spirit , to render his coming and work effectual unto us . But when once that first work was fully accomplished , when the Son of God was come , and had destroyed the Works of the Devil , the Principal remaining Promise of the New Testament , the spring of all the rest , concerneth the sending of the Holy Spirit unto the Accomplishment of his Part of that great Work which God had designed . Hence the Holy Ghost , the Doctrine concerning his Person , his Work , his Grace , is the most peculiar and principal Subiect of the Scriptures of the New Testament , and a most eminent immediate Object of the Faith of them that do believe . And this must be further cleared , seeing we have to deal with some who will scarce allow him to be of any Consideration in these matters at all . But I shall be brief in these previous Testimonies hereunto , because the whole ensuing discourse is designed to the Demonstration of the Truth of this Assertion . Sect. 10 First , It is of great Moment and sufficient of it self to maintain the Cause as proposed ; that when our Lord Jesus Christ was to leave the world , He promised to send his Holy Spirit unto his Disciples to supply his Absence . Of what use the Presence of Christ was unto his Disciples we may in some measure conceive ; they knew full well whose Hearts were filled with sorrow upon the mention of his Leaving of them , John. 16. 5. 6. Designing to relieve them in this great Distress , which drew out the highest Expressions of Love , Tenderness , Compassion and Care towards them , he doth it principally by this Promise ; which he assures them shall be to their greater Advantage than any they could receive by the continuance of his bodily Presence amongst them . And to secure them hereof as also to inform them of its great importance , he repeats it frequently unto them , and inculcates it upon them . Consider somewhat of what he sayes to this Purpose in his last Discourse with them ; John 14. 16 , 17 , 18. I will pray the Father and he shall give you another Comforter , that he may abide with you for ever ; even the Spirit of Truth whom the world cannot receive , because it seeth him not neither knoweth him ; but ye know him ; for he dwelleth with you and shall be in you . I will not leave you comfortless , I will come unto you ; that is in and by this Holy Spirit . And v. 25 , 26 , 27. These things I have spoken unto you being present with you ; but the Comforter who is the Holy Ghost , whom the Father will send in my Name , he shall teach you all things , and bring all Things to your remembrance whatever I have said unto you . Peace I leave with you , &c. And Chap. 15. 25. But when the Comforter is come whom I will send unto you from the Father , even the Spirit of Truth which proceedeth from the Father , he shall testify of me . And Chap. 16. v. 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 15. Now I go my way to him that sent me , and none of you asketh me , whither goest thou . But because I have said these things unto you , sorrow hath filled your heart . Nevertheless I tell you the Truth , is is expedient for you that I goe away , for if I go not away the Comforter will not come unto you ; but if I depart I will send him unto You. And when he is come he will reprove the World of Sin , and of Righteousness , and of Judgment . Of Sin because they believe not on me . Of Righteousness because I go to my Father , and ye see me no more ; of Judgment because the Prince of this World is judged . I have yet many things to say unto you , but you cannot bear them now . Howbeit when he the Spirit of Truth is come , he will guide you into all Truth ; for he shall not speak of himself ; but whatsoever he shall hear , that shall he speak , and he shall shew you things to come . He shall Glorifie me for he shall receive of mine , and he shall shew it unto You. All things that the Father hath are mine ; therefore said I , that he shall take of mine , and shew it unto You. * This was the great Legacy which our Lord Jesus Christ departing out of this World bequeathed unto his sorrowful Disciples . This he promiseth unto them as a sufficient relief against all their Troubles , and a faithful Guide in all their wayes . And because of the Importance of it unto them he frequently repeats it , and enlargeth upon the benefits that they should receive thereby ; giving them a particular account why it would be more advantageous unto them than his own bodily Presence . And therefore after his Resurrection he minds them again of this Promise , commanding them to act nothing towards the building of the Church , until it was accomplished towards them , Acts 1. 4 , 5 , 8. They would have been again embracing his humane Nature and rejoycing in it . But as he said unto Mary , touch me not , John 20 , 17. to wean her from any carnal consideration of him ; so he instructs them all now to look after and trust unto the Promise of the Holy Ghost . Hence is that of our Apostle ; though we have known Christ after the flesh , yet now henceforth know we him no more ; 2 Cor. 5. 16. For although it was a great Priviledg to have known Christ in this World after the flesh , yet it was much greater to enjoy him in the Dispensation of the Spirit . And this was spoken by the Apostle as the Ancients judge , to rebuke the boasting of some about their seeing the Lord in the Flesh , who were thereon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom he directs unto a more excellent knowledg of him . It is in vain pretended that it was the Apostles only , and it may be some of the Primitive Christians who were concerned in this Promise . For although the Holy Ghost was bestowed on them in a peculiar manner , and for especial Ends , yet the Promise in general belongs unto all Believers unto the End of the World. * For as to what concerns his Gracious Operations , whatever the Lord Christ prayed for for them , and so promised unto them , ( as the Spirit was procured for them on his Prayer , Joh. 17. 16 , 17. ) he prayed not for it , for them alone , but for them also which should believe on him through their word ; John. 17. 20. And his Promise is , to be with his always even unto the End of the World , Math. 28. 20. As also that wherever two or three are gathered together in his Name , there he would be in the midst of them , Math. 18. 20 ; which he is no otherwise but by his Spirit : For as for his Humane Nature , the Heavens must receive him until the times of the Restitution of all things , Acts 3. 21. And this one Consideration , is sufficient to evince the importance of the Doctrine , and things which concern the Holy Spirit . For is it possible that any Christian should be so supinely negligent and careless , so inconcerned in the Things whereon his Present Comforts and future Happiness do absolutely depend , as not to think it his Duty to inquire with the greatest Care and Diligence , into what our Lord Jesus Christ hath left unto us to supply his Absence , and at length to bring us unto himself ? He by whom these things are despised , hath neither Part nor Lot in Christ himself . For if any Man hath not the Spirit of Christ , he is none of his , Rom. 8. 9. Sect. 11 Secondly ; The great work of the Holy Ghost in the Dispensation and * Ministration of the Gospel unto all the Ends of it , is another evidence unto the same Purpose . Hence the Gospel it self is called the Ministration of the Spirit , in opposition to that of the Law , which is called the Ministration of the Letter and of Condemnation , 2 Cor. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ministry of the Spirit , is either that Ministry which the Spirit makes effectual ; or that Ministry whereby the Spirit in his Gifts and Graces is communicated unto Men. And this is that which gives unto the Ministry of the Gospel both its Glory and its Efficacy . Take away the Spirit from the Gospel and you render it a dead Letter , and leave the New-Testament of no more use unto Christians than the Old-Testament is of unto the Jews . It is therefore a mischievous imagination proceeding from Ignorance Blindness and Unbelief , that there is no more in the Gospel , but what is conteyned under any other Doctrine or Declaration of Truth ; that it is nothing but a Book for men to exercise their Reason in and upon , and to improve the things of it by the same Faculty . For this is to separate the Spirit or the Dispensation of the Spirit from it , which is in Truth to destroy it . And therewith is the Covenant of God rejected , which is , that his Word and Spirit shall go together , Isa. 59. v. 20. 21. We shall therefore , God assisting manifest in our Progress , that the whole Ministry of the Gospel , the whole Use and Efficacy of it , do depend on that Ministration of the Spirit wherewith according to the Promise of God it is accompanied . If therefore we have any concernment in , or have ever received any benefit by the Gospel or the Ministration of it , we have a signal Duty lying before us in the matter in hand . Sect. 12 Thirdly ; There is not any Spiritual or Saving-Good from first to last communicated unto us , or that we are from and by the Grace of God made Partakers of , but it is revealed to us and bestowed on us by the Holy Ghost . He who hath not an immediate and especial Work of the Spirit of God upon him and towards him , did never receive any especial Love Grace or Mercy from God. For how should he so do ? Whatever God works in us and upon us he doth it by his Spirit . He therefore who hath no Work of the Spirit of God upon his heart , did never receive either Mercy or Grace from God. For God giveth them not but by his Spirit . A disclamure therefore of any Work of the Spirit of God in us or upon us , is a disclamure of all Interest in his Grace and Mercy . And they may do well to consider it , with whom the Work of the Spirit of God is a Reproach . When they can tell us of any other way whereby a Man may be made Partaker of Mercy and Grace , we will attend unto it ; in the mean time we shall prove from the Scripture this to be the way of God. Sect. 13 Fourthly ; There is not any thing done in us or by us that is Holy and Acceptable unto God , but it is an Effect of the Holy Spirit , it is of his operation in us and by us . Without him we can do nothing . For without Christ we cannot , Joh. 15. 5. And by him alone is the Grace of Christ communicated unto us , and wrought in us . * By him we are Regenerated , by him we are Sanctified , by him are we Cleansed , by him are we Assisted in and unto every Good Work. Particular instances to this Purpose will be afterwards insisted on , and proved . And it is our unquestionable concernment to enquire into the Cause and Spring of all that is Good in us , wherein also we shall have a true discovery of the Spring and Cause of all that is Evil ; without a competent knowledge of both which , we can do nothing as we ought . Sect. 14 Fiftly ; God lets us know that the only peculiarly remediless Sin and way of sinning under the Gospel , is to sin in an especial manner against the Holy Ghost . And this of it self is sufficient to convince us how needful it is for us to be well instructed in what concerns him . For there is somewhat that doth so , which is accompanyed with irrecoverable and eternal Ruine . And so is nothing else in the World. So Mark 3. 28 , 29. All sins shall be forgiven unto the Sons of Men , and blasphemies wherewith soever they shall blaspheme ; but he that shall blaspheme against the Holy Ghost , hath never forgivness . Or , He that speaketh against the Holy Ghost , it shall not be forgiven him , neither in this World , nor in the World to come , Matth. 12. 32. There remains nothing for him who doth despite to the Spirit of Grace , but a certain fearful looking-for of Judgment and fiery Indignation that shall devour the Adversaries , Heb. 10. 27 , 29. This is that sin unto death whose remission is not to be prayed for , 1 Joh. 5. 16 For He having taken upon him to make effectual unto us the great Remedy provided in the blood of Christ for the Pardon of our Sins , if He in the Prosecution of that Work be dispised , blasphemed , despitefully used , there neither is Relief , nor can there be Pardon for that Sin. For whence in that Case should they arise or Spring ? As God hath not another Son to offer another sacrifice for Sin , so that he by whom his Sacrifice is despised can have none remaining for him ; no more hath he another Spirit to make that Sacrifice effectual unto us , if the Holy Ghost in his work be despised and rejected . This therefore is a tender Place . * We cannot use too much Holy Diligence in our Enquiries after what God hath revealed in his Word concerning his Spirit and his Work ; seeing there may be so fatal a miscarriage in an opposition unto him , as the Nature of Man is incapable of in any other Instance . And these Considerations belong unto the first Head of Reasons of the Importance , Use , and Necessity of the Doctrine proposed to be enquired into . They are enough to manifest what is the Concernment of all Believers herein . For on the Account of these things the Scripture plainly declares , as we observed before , that he who hath not the Spirit of Christ is none of his ; their Portion is not in him , they shall have no benefit by his Mediation . Men may please themselves with a Profession of being Christians and owning the Gospel , whilst they dispise the Spirit of God both name and thing . Their Condition we shall examine and judge by the Scripture before we come to the End of this Discourse . And for the Scripture it self , whoever reads the Books of the New-Testament , besides the great and precious Promises that are given concerning him in the Old , will find and conclude , unless he be prepossessed with Prejudice , that the whole of what is declared in those Writings , turns on this only hinge . Remove from them the consideration of the Spirit of God and his Work , and it will be hard to find out what they aim at or tend unto . Sect. 15 Secondly ; The great Deceit and Abuse that hath been in all Ages of the Church under the Pretence of the Name and Work of the Spirit , make the through-consideration of what we are taught concerning them , exceeding necessary . Had not these things been Excellent in themselves and so acknowledged by all Christians , they would never have been by so many falsely pretended unto . Men do not seek to adorn themselves with Rags , or to boast of what on its own account is under just contempt . And according to the worth of things so are they liable to abuse . And the more excellent any thing is the more vile and pernitious is an undue Pretence unto it . Such have been the false Pretences of some in all Ages unto the Spirit of God and his work , whose real Excellencies in themselves , have made those pretences abominable and unspeakably dangerous . For the better the things are which are counterfeited , the worse always are the Ends they are employed unto . In the whole World there is nothing so vile as that which pretendeth to be God , and is not ; nor is any other thing capable of so pernicious an abuse . Some Instances hereof I shall give both out of the Old Testament and the New. Sect. 16 The most signal Gift of the Spirit of God for the Use of the Church under the Old Testament , was that of Prophesy . This therefore was deservedly in Honour and Reputation ; as having a great impression of the Authority of God upon it , and in it of his Neerness unto Man. Besides ; those in whom it was had justly the Conduct of the Minds and Consciences of others given up unto them . For they spake in the Name of God , and had his warranty for what they proposed , which is the highest security of Obedience . And these things caused many to pretend unto this Gift , who were indeed never inspired by the Holy Spirit , but were rather on the contrary acted by a Spirit of Lying and uncleanness . For it is very probable , that when Men falsly and in meer pretence took upon them to be Prophets divinely inspired , without any antecedent Diabolical Enthusiasm , that the Devil made use of them to compass his own Designs . Being given up by the righteous Judgment of God unto all Delusions , for belying his Spirit and holy Inspirations , they were quickly possessed with a Spirit of Lying and unclean Divination . So the false Prophets of Ahab , who encouraged him to go up unto Ramoth Gilead , foretelling his prosperous success , 1 Kings 22. 6. seemed only to have complied deceitfully with the Inclinations of their Master , and to have out-acted his other Courtiers in Flattery , by gilding it with a pretence of Prophesy . But when Micaiah came to lay open the Mystery of their Iniquity , it appeared that a Lying Spirit by the permission of God had possessed their Minds , and gave them Impressions , which being Supernatural , they were deceived as well as they did deceive , v. 21 , 22 , 23. This they were justly given up unto , pretending falsly unto the Inspiration of that Holy Spirit , which they had not received . And no otherwise hath it fallen out with some in our Days , whom we have seen visibly acted by an extraordinary Power ; unduely pretending unto Supernatural Agitations from God , they were really acted by the Devil , a thing they neither desired nor looked after ; but being surprized by it were pleased with it for a while ; as it a was with sundry of the Quakers at their first appearance . Sect. 17 Now these false Prophets of old were of two sorts , both mentioned Deut. 18. 20. First , such as professedly served other Gods , directing all their Prophetick actings unto the Promotion of their Worship . Such were the Prophets of Baal , in whose name expresly they prophesied , and whose Assistance they invocated . They called on the name of Baal , saying , O Baal hear us , 1 Kings 18 , 26 , 27 , 28. Many of these were slain by Elijah , and the whole Race of them afterwards extirpated by Jehu , 2 Kings 25 , 26 , 27 , 28. This put an End to his Diety , for it is said , he destroyed Baal out of Israel ; false Gods having no Existence but in the deceived Minds of their Worshippers . It may be asked why these are called Prophets ? and so in general of all the false Prophets mentioned in the Scripture . Was it because they meerly pretended and counterfeited a Spirit of Prophesie , or had they really any such ? I Answer , that I no way doubt , but that they were of both sorts . These Prophets of Baal were such as worshipped the Sun , after the manner of the Tyrians . Herein they had invented many Hellish Mysteries , Ceremonies , and Sacrifices ; these they taught the People , by whom they were hired . Being thus engaged in the Service of the Devil , he actually possessed their minds as a Spirit of Divination , and enabled them to declare things unknown unto other Men. They in the mean time really finding themselves acted by a Power superior to them , took and owned that to be the Power of their God ; and thereby became immediate Worshippers of the Devil . This our Apostle declares 1 Cor. 10. 20. Whatever those who left the true God aimed at to worship , the Devil interposed himself between that and them as the Object of their Adoration . Hereby he became the God of this World , 2 Cor. 4. 4. Him whom in all their Idols they worshipped and adored . With a spirit of Divination from him were many of the false Prophets acted , which they thought to be the Spirit of their God. For they found themselves acted by a superior Power , which they could neither excuse nor resist . * Others of them were meer Pretenders and Counterfeits , that deceived the foolish Multitude with vain false Predictions . Of these more will be spoken afterwards . Sect. 18 Secondly ; Others there were , who spake in the Name , and as they falsly professed , by the Inspiration of the Spirit of the Holy God. With this sort of Men Jeremiah had great Contests . For in that Apostatizing Age of the Church , they had got such an Interest and Reputation among the Rulers and People , as not only to confront his Prophesies with contrary Predictions , Chap. 28. 2 , 3 , 4. but also to traduce him as a false Prophet , and to urge his Punishment according to the Law , Chap. 29. v. 25 , 26 , 27. And with the like confidence did Zedekiah the Son of Chenaanah carry it towards Micaiah , 1 Kings 22. 26. for he scornfully asks him , Which way went the Spirit of the Lord from me to speak unto thee ; That is , whereas assuredly he speaketh in me , how came he to inspire thee with a contrary Revelation ? Ezekiel at the same time with Jeremiah , was exercised and perplexed with them , Chap. 13 , & 14. For this sort of Persons ▪ namely false Pretenders unto Divine extraordinary Revelations , did of old usually abound in times of Danger and approaching Desolations . The Devil stirred them up to fill men with vain hopes , to keep them in Sin and Security that Destruction might seize upon them at unawares . And whoever takes the same course in the time of deserved threatned impendent Judgments , though they use not the same means , yet they also do the Work of the Devil . For whatever encourageth men to be secure in their sins , is a false Divination , Jer. 5. 30 , 31. And this sort of Men is characterized by the Prophet Jeremiah , Chap. 23. from vers . 9. to 33. where any one may read their Sin and Judgment . And yet this false pretending unto the Spirit of Prophesie , was very far from casting any contempt on the real Gift of the Holy Ghost therein ; nay it gave it the greater Glory and Lustre . God never more honoured his true Prophets , than when there were most false Ones . Neither shall ever any false Pretence to the Spirit of Grace render him less dear unto those that are Partakers of him , or his Gifts of less use unto the Church . Sect. 19 It was thus also under the New Testament at the first preaching of the Gospel . The Doctrine of it at first was declared from the immediate Revelation of the Spirit , preached by the Assistance of the Spirit , made effectual by his Work and Power , was accompanied in many by outward miraculous Works and Effects of the Spirit , whence the whole of what peculiarly belonged unto it in opposition to the Law was called the Ministration of the Spirit . These things being owned and acknowledged by all , those who had any false Opinions or Dotages of their own to broach , or any other deceit to put upon Christians , could think of no more expedite means for the compassing of their ends , than by pretending to immediate Revelations of the Spirit . For without some kind of credibility given them from hence , they knew that their fond Imaginations would not be taken into the least consideration . Hence the Apostle Peter having treated concerning the Revelation of God by his Spirit in Prophesie under the Old Testament and the New , 2 Epist. chap. 1. v. 17 , 18 , 19 , 20 , 21. adds as an Inference from that Discourse , a comparison between the false Prophets that were under the Old Testament , and the false Teachers under the New ; Chap. 2. 1. But there were false Prophets also among the people , even as there shall be false Teachers among you . And the Reason of it is , because that as they pretended to the Spirit of the Lord in their prophesies , saying , Thus saith the Lord , when he sent them not ; so these ascribed all their abominable Heresies to the Inspiration of the Spirit , by whom they were not assisted . Sect. 20 Hence is that blessed Caution and Rule given us by the Apostle John , who lived to see much mischief done in the Church by this Pretence ; 1 Epist. chap. 4. v. 1 , 2. Beloved , beieve not every Spirit , but try the Spirits whether they are of God , because many false prophets are gone out into the World. Hereby know we the Spirit of God ; every Spirit that confesseth that Jesus is come in the flesh , is of God ; and every Spirit that confesseth not that Jesus Christ is come in the flesh , is not of God. A two-fold Direction doth the Apostle here give unto all Believers . The first by the way of Caution , that they would not believe every Spirit ; that is , not receive or give credit to every Doctrine that was proposed unto them as of immediate Revelation and Inspiration of the Spirit . He intends the same with the Apostle Paul , Eph●s . 4. 14. who would not have us carried about with every wind of Doctrine , like Vessels at Sea without Anchor or Helms , by the sleight of Men , and cunning craftiness whereby they lie in wait to deceive . For the craft and sleights intended , are such as men use when they cast a mist as it were before the eyes of others whom they intend to cheat and de●ra●d . So dealt false Teachers with their Disciples by their Pretences of immediate Revelations . His next Direction informs us how we may observe this Caution unto our Advantage , and this is by trying the Spirits themselves . This is the duty of all Believers on any such Pretences . They are to try these Spirits , and examine whether they are of God or no. For the observation of this Rule , and discharge of this Duty , the Church of Ephesus is commended by our Lord Jesus Christ ; Rev. ● . 2. Thou hast tryed them , which say they are Apostles and are not , and hast found them Lyers . For those who said they were Apostles , pretended th● rewithal to Apostolical Authority and Infallibility , on the account of the immediate Inspirations which they received by the Holy Ghost . In trying them , they tryed the Spirits that came unto them . And by this Warrant may we try the Spirit of the Church of Rome , which in like manner pretends unto Apostolical Authority and Infallibility . Sect. 21 Unto these two Directions , the Apostle subjoyns the Reason of the present watchfulness required unto the discharge of this Duty . For , saith he , many false Prophets are gone out into the World. It is false Teachers , as Peter calls them , bringing in damnable Heresies , concerning whom he speaks . And he calleth them false Prophets , partly in an Allusion unto the false Prophets under the Old Testament , with whom they are ranked and compared by Peter ; and partly because as they fathered their Predictions on Divine Revelation , so these falsly ascribed their Doctrines unto immediate Divine Inspiration . And on this account also he calleth them Spirits ; Try the Spirits . For as they pretended unto the Spirit of God , so indeed for the most part they were acted by a Spirit of Error , Lying , and Delusion , that is the Devil himself . And therefore I no way doubt but that mostly those who made use of this Plea , that they had their Doctrines which they taught by immediate Inspiration , did also effect other extraordinary Operations or undiscoverable Appearances of them , as lying Miracles , by the Power of that Spirit whereby they were acted , as Matth. 24. 24. Hence the Apostle doth not direct us to try their pretensions unto Inspiration , by putting them on other extraordinary Works for their confirmation ; for these also they made a shew and appearance of , and that in such a manner as that they were not to be detected by the generality of Christians , but he gives unto all a blessed stable Rule which will never fail them in this case who diligently attend unto it . And this is to try them by the Doctrine that they teach , vers . 2 , 3. Let their Doctrine be examined by the Scriptures and if it be found consonant thereunto , it may be received without danger unto the Hearers , whatever corrupt Affections the Teachers may be influenced by . But if it be not consonant thereunto , if it keep not up an harmony in the Analogie of Faith , whatever Inspiration or Revelation be pleaded in its Justification it is to be rejected , as they also are by whom it is declared . This Rule the Apostle Paul confirms by the highest Instance imaginable ; Gal. 1. 8. If we , or an Angel from Heaven preach any other Gospel unto you , then that which we have preached unto you , let him be accursed . And the Apostle shews that for our advantage in this tryal we are to make of Spirits , it is good to have a clear conviction of , and a constant adherence unto some fundamental Principles , especially such as we have reason to think will be the most cunningly attaqued by Seducers . Thus because in those dayes the principal design of Satan was to broach strange false Imaginations about the Person and Mediation of Christ , endeavouring thereby to overthrow both the one and the other ; the Apostle adviseth Believers to try the Spirits by this one Fundamental Principle of Truth , namely , that Jesus Christ is come in the flesh ; which contains a confession both of his Person and Mediation . This therefore Believers were to demand of all new Teachers and Pretenders unto Spiritual Revelations in the first place ; do you confess that Jesus Christ is come in the flesh ; and if they immediately made not this confession , they never stood to consider their other Pretences but turned from them not bidding them God-speed , 2 Joh. 7. 10 , 11. And I could easily manifest how many pernicious Heresies were obviated in those days by this short Confession of Faith. For some of late ( as Grotius following Socinus and S●lictingius ) interpreting this coming of Christ in the flesh , of his outward mean Estate and Condition , and not in the Pomp and Glory of an Earthly King , do openly corrupt the Text. His coming in the flesh , is the same with the Words being made flesh , John 1. 14. or , God being manifest in the flesh , 1 Tim. 3. 16. That is , the Son of God being made partaker of flesh and blood , Heb. 2. 14. or taking on him the Seed of Abraham , vers . 14. That is , his being made of a Woman , Gal. 4. 4. or his being made of the Seed of David according to the flesh , Rom. 1. 3. His being of the Fathers ●s to the flesh , Rom , 9. 5. And this was directly opposed unto those Heresies which were then risen , whose Broachers contended that Jesus Christ was but a Phantasie an Appearance , a manifestation of Divine Love and Power , denying that the Son of God was really incarnate , as the Antients generally testifie . And well had it been for many in our dayes had they attended unto such Rules as this . But through a neglect of it , accompanied with an ungrounded boldness and curiosity , they have hearkned in other things to deceiving Spirits , and have been engaged beyond a recovery , before they have considered that by their cogging deceits they have been cheated of all the principal Articles of their Faith ; by which , if at first they had steadily tryed and examined them , they might have been preserved from their Snares . Sect. 22 The Jews say well , that there was a double tryal of Prophets under the Old Testament ; the one by their Doctrine , the other by their Predictions . That by their Doctrine , namely , whether they seduced Men from the Worship of the true God unto Idolatry , belonged unto all individual Persons of the Church . Direction for this is given Deut. 13. 2 , 3. If the Prophet giveth a Sign or a Wonder , and it come to pass , ( effect any thing by a seeming presence of an extraordinary Power ) and say , Let us go serve other Gods , thou shalt not hearken unto him . Let his Signs and Wonders be what they would the People were to try them by what they taught . The Judgment upon Predictions was left unto the Sanhedrim ; for which Directions are given Deut. 18. 20 , 21 , 22. And by vertue hereof they falsly and cruelly endeavoured to take away the Life of Jeremiah , because he foretold the Ruine of them and their City , Chap. 26. v. 11. In the first place , though his Sign , Wonder , or Prediction came to pass , yet the Doctrine he sought to confirm by it being false , he was to be rejected . In the latter , the fulfilling of his Sign acquitted him , because he taught with it nothing in point of Doctrine that was false . The first kind of tryal of the Spirits of Prophets is the Duty of all Believers under the Gospel . And those who would deprive them of this Liberty would make Bruits of them instead of Christians ; unless to believe a Man knows not what , and to obey he knows not why , be the Properties of Christians , see Rom. 12. 2. Ephes. 5. 8 , 9 , 10 , 11. Phil. 1. 10. 1 Thess. 5. 21. The other , so far as was needful to preserve the Church in Truth and Peace , was provided for in those Primitive Times , whilst there was a real communication of extraordinary Gifts of the Spirit , ( and so more occasion given to the false Pretence of them , and more danger in being deceived by them ) by a peculiar Gift of discerning them bestowed on some amongst them , 1 Cor. 12. 10. Discerning of Spirits is reckoned among the Gifts of the Spirit . So had the Lord graciously provided for his Churches , that some among them should be enabled in an extraordinary manner , to discern and judg of them who pretended unto extraordinary actings of the Spirit . And upon the ceasing of Extraordinary Gifts really given from God , the Gift also of discerning Spirits ceased , and we are left unto the Word alone for the tryal of any that shall pretend unto them . Now this kind of Pretence was so common in those dayes , that the Apostle Paul writing to the Thessalonians , to caution them that they suffered not themselves to be deceived in their Expectation and Computations about the Time of the coming of Christ , in the first place warns them not to be moved in it by Spirit , 2 Thess. 2. 2. That is , Persons pretending unto Spiritual Revelations . Something also of this nature hath continued and broken out in succeeding Ages , and that in Instances abominable and dreadful . And the more eminent in any Season are the real Effusions of the Holy Spirit upon the Ministers of the Gospel , and Disciples of Christ , the more Diligence and Watchfulness against these Delusions are necessary . For on such opportunities it is , when the Use and Reputation of Spiritual Gifts is eminent , that Satan doth lay hold to intrude under the colour of them his own deceitful Suggestions . In the dark Times of the Papacy all Stories are full of Satanical Delusions in Phantastical Apparitions , Horrors , Spectrums , and the like Effects of Darkness . It was seldom or never that any falsly pretended to the Gifts and Graces of the Holy Spirit ; For these things were then of little use or request in the World. But when God was pleased to renew really a fresh communication of Spiritual Gifts and Graces unto Men in and upon the Reformation , the old Dreads and Terrors , nightly Appearances tending unto Deeds of Darkness vanished , and every where by Satans Instigation arose false Pretenders to the Spirit of God ; in which way of delusion he will still be more active and industrious , as God shall increase the Gifts and Graces of his Spirit in his Churches ; though as yet in these latter Ages he hath not attained what he was arrived unto in the Primitive Times of the Gospel . A full and clear Declaration from the Scripture of the Nature of the Holy Spirit and his Operations , may through the blessing of God be of use to fortifie the Minds of Professors against Satanical Delusions counterfeiting his Actings and Inspirations . For Directions unto this purpose are given us by the Holy Apostle , who lived to see great havock made in the Churches by deluding Spirits . Knowledg of the Truth , trying of Spirits that go abroad by the Doctrines of the Scriptures , Dependence on the Holy Spirit for his Teachings according to the Word , are the Things which to this purpose he commends unto us . Sect. 23 Thirdly ; There is in the Dayes wherein we live , an Anti-Spirit set up and advanced against the Spirit of God in his Being and all his Operations , in his whole Work and Use towards the Church of God. For this new Spirit takes upon him whatever is promised to be effected by the good Spirit of God. This is that which some Men call the Light within them , though indeed it be nothing but a dark Product of Satan upon their own Imaginations ; or at best the Natural Light of Conscience , which some of the Heathens also called a Spirit . † But hereunto do they trust as that which doth all for them , leaving no room for the Promise of the Spirit of God , nor any thing for him to do . This teacheth them , instructs them , enlightens them ; to this they attend as the Samaritans to Simon Magus , and as they say , yield Obedience unto it . And from hence with the Fruits of it do they expect Acceptation with God , Justification and Blessedness hereafter . And one of these two things these deluded Souls must fix upon ; namely , that this Light whereof they speak , is either the Holy Spirit of God or it is not . If they say it is the Spirit , it will be easie to demonstrate how by their so saying they utterly destroy the very Nature and Being of the Holy Ghost , as will evidently appear in our Explication of them . And if they say that it is not the Holy Spirit of God which they intend thereby , it will be no less manifest that they utterly exclude him on the other side from his whole Work and substitute another , yea an Enemy in his room . For another God is a false God , another Christ is a false Christ , and another Spirit is a false Spirit , the Spirit of Antichrist . Now because this is a growing Evil amongst us many being led away and seduced , our Duty unto Jesus Christ , and Compassion for the Souls of Men , do require that our utmost indeavour in the wayes of Christ's Appointment , should be used to obviate this Evil which eateth as doth a Canker ; which also is propagated by prophane and vain bablings encreasing still unto more ungodliness . Some I confess do unduly rage against the Persons of those who have imbibed these Imaginations , falling upon them with violence and fury , as they do also on others ; The Lord lay it not unto their charge . Yet this hinders not but that by those Weapons of our Warfare which are not carnal , but mighty through God to the pulling down of strong holds , casting down such like Imaginations , and every high thing that exalteth it self against the Knowledg of God , and bringing into Captivity every thought unto the Obedience of Christ , We ought to attempt the destruction of their Errors , and the breaking of the Snares of Satan by whom they are taken captive alive at his pleasure . The course indeed of opposing Errors and false Spirits by Praying , Preaching , Writing , is despised by them in whose furious and haughty minds , Ure , Seca , Occide ; Burn , Gût , and Kill , are alone of any signification ; that think , Arise Peter kill and eat , to be a Precept of more Use and Advantage unto them than all the Commands of Jesus Christ besides . But the way proposed unto us by the Lord Jesus Christ himself , walked in by his Holy Apostles and all the Ancient Holy Learned Writers of the Church , is that which in these Matters we must and shall attend unto . And that course which is particularly suited to obviate the Evil mentioned , is to give a full plain evident Declaration from the Scripture of the Nature and Operations of the Holy Spirit of God. Hence will it be undeniable manifest what a stranger this pretended Light is unto the true Spirit of Christ ; how far it is from being of any real Use to the Souls of Men ; yea how it is set up in opposition unto Him and his Work , by whom , and by which alone we become accepted with God , and are brought unto the enjoyment of him . Sect. 24 Fourthly ; There are moreover many hurtful and noxious Opinions concerning the Holy Ghost gone abroad in the World , and entertained by many to the Subversion of the Faith which they have professed , * Such are those whereby his Deity and Personality are denyed . About these there have been many contests in the World ; some endeavouring with Diligence and subtilty to promote the perverse Opinions mentioned ; others contending according to their Duty for the Faith once delivered unto the Saints . But these Disputations are for the most Part so managed , that although the Truth be in some of them strenuously vindicated , yet the minds of Believers generally are but little edified by them . For the most are unacquainted with the ways and Terms of arguing , which are suited to convince or stop the mouths of gain-sayers , rather than to direct the Faith of others . Besides , our Knowledge of things is more by their operations and proper Effects , than from their own Nature and formal Reason . Especially is it so in Divine Things , and particularly with respect unto God himself . In his own Glorious Being , he dwelleth in Light whereunto no Creature can approach . In the Revelation that he hath made of himself by the Effects of his Will in his Word and Works are we to seek after him . By them are the otherwise invisible things of God made known , his Attributes declared ; and we come to a better Acquaintance with him , than any we can attain by our most diligent speculations about his Nature it self immediately . So is it with the Holy Ghost and his Personality . He is in the * Scripture proposed unto us to be known by his Properties and Works , Adjuncts and Operations ; by our Duty towards him , and our Offences against him . The due consideration of these things , is that which will lead us into that assured knowledg of his Being and Subsistence , which is necessary for the guidance of our Faith and Obedience , which is the end of all these Enquiries , Col. 2. 2. Wherefore although I shall by the way explain confirm and vindicate the Testimonies that are given in the Scripture , or some of them , unto his Deity and Personality ; yet the principal means that I shall insist on for the establishing of our Faith in him , is the due and just Exposition and Declaration of the Administrations and Operations that are ascribed unto him in the Scriptures ; which also will give great Light into the whole Mystery and Oeconomy of God in the work of our salvation by Jesus Christ. Sect. 25 Fifthly ; The Principal Cause and Occasion of our present Undertaking , is the open and horrible opposition that is made unto the Spirit of God and his Work in the World. There is no concernment of his that is not by many derided , exploded , and blasphemed . The very name of the Spirit is grown to be a reproach ; nor do some think they can more despightfully expose any to scorn , than by ascribing to them a Concern in the Spirit of God. This indeed is a thing which I have often wondred at , and do continue still so to doe . For whereas in the Gospel every thing that is Good , Holy , Praise worthy in any Man , is expresly assigned to the Spirit as the immediate Efficient Cause and Operator of it , and whereas the Condition of Men without him , not made Partakers of Him , is described to be reprobate or rejected of God , and forreign unto any Interest in Christ ; yet many pretending unto the Belief and Profession of the Gospel , are so far from owning or desiring a Participation of this Spirit in their own Persons , as that they deride and contemn them who dare plead or avow any concern in him or his Works . Only I must grant that herein they have had some that have gone before them , namely the old scoffing Heathens . For so doth Lucian in his Philopatris , speak in imitation of a Christian by way of scorn , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Speak out now , receiving Power or Ability of speaking from the Spirit , or by the Spirit . Certainly an attendance to the old Caution , Si non caste tamen Caute , had been needful for some in this Matter . Could they not bring their own hearts unto a due Reverence of the Spirit of God , and an endeavour after a Participation of his Fruits and Effects , yet the things that are spoken concerning him and his Work in the whole New Testament , and also in Places almost innumerable in the Old , might have put a check to their publick Contemptuous Reproaches and scornful Mockings , whilst they own those writings to be of God. But such was his Entertainment in the World upon his first Effusion ; Acts 2. 13. Many Pretences I know will be pleaded to give Countenance unto this Abomination . For First , They will say , it is not the Spirit of God himself and his works , but the Pretence of others unto him and them , which they so reproach and scorn . I fear this Plea or Excuse , will prove too short and narrow , to make a Covering unto their Profaneness . It is dangerous venturing with Rudeness and Petulancy upon holy things , and then framing of Excuses . But in Reproaches of the Lord Christ and his Spirit , Men will not want their Pretences , Joh. 10. 32. And the things of the Spirit of God which they thus Reproach & scorn in any , are either such as are truely and really ascribed unto him and wrought by him in the Disciples of Jesus Christ ; or they are not : If they are such as indeed are no Effects of the Spirit of Grace , such as he is not promised for , nor attested to work in them that do believe , as vain Enthusiasmes , extatical Raptures , and Revelations , certainly it more became Christians , Men professing or at least pretending a Reverence unto God , his Spirit , and his Word , to manifest and convince those of whom they treat , that such things are not Fruits of the Spirit , but Imaginatiocs of their own ; then to deride them under the name of the Spirit or his Gifts & Operations . Do Men consider with whom and what they make bold in these things ? But if they be things that are real Effects of the Spirit of Christ in them that believe , or such as are undeniably assigned unto him in the Scripture , which they despise ; what remains to give countenance unto this daring Prophaneness ? Yea , but they say , Secondly , It is not the real true Operations of the Spirit themselves , but the false Pretensions of others unto them which they traduce and expose . But will this warrant the Course which it is manifest they steer in Matter and Manner ? The same Persons pretend to believe in Christ and the Gospel , and to be made Partakers of the Benefits of his Mediation . And yet if they have not the Spirit of Christ , they have no saving Interest in these things ; for if any Man have not the Spirit of Christ , he is none of his . If it be then onely their false pretending unto the Spirit of God and his Works which these Persons so revile and scorn , why do they not deal with them in like manner with respect unto Christ and the Profession of the Gospel ? Why do they not say unto them , you believe in Christ , you believe in the Gospel ; and thereon expose them to Derision ? So plainly dealt the Jews with our Lord Jesus Christ. Psal. 22. 7 , 8. Math. 21. 39 , 43. It is therefore the things themselves , and not the Pretences pretended , that are the Objects of this contempt and Reproach . Besides ; suppose those whom at present on other Occasions they hate or despise , are not Partakers of the Spirit of God , but are really strangers unto the things which hypocritically they profess ? Will they grant and allow that any other Christians in the World do so really partake of him , as to be led , guided , directed , by him , to be quickned , sanctified , purified by him , to be enabled unto Communion with God , and all duties of Holy Obedience by him , with those other Effects and Operations for which he is promised by Jesus Christ unto his Disciples ? If they will grant these things to be really effected and accomplished in Any , let them not be offended with them who desire that they should be so in themselves , and declare themselves to that purpose , and Men would have more Charity for them under their petulant scoffing , than otherwise they are able to exercise . It will Thirdly , Yet be pleaded , that they grant as fully as any the Being of the Holy Ghost , the Promise of him and his real Operations , only they differ from others as to the sense and Exposition of those Phrases and Expressions that are used concerning these things in the Scripture which those others abuse in an unintelligible manner , as making them proper which indeed are Metaphorical . But is this the way which they like and choose to express their Notions and Apprehensions ? Namely openly to revile and scorne the very Naming and asserting the work of the Spirit of God , in the words which himself hath taught ? A Boldness this is which as whereof the former Ages have not given us a President , so we hope the future will not afford an Instance of any to follow the Example . For their sense and Apprehension of these things they shall afterward be examined , so far as they have dared to discover them . In the mean time we know that the Socinians acknowledge a Trinity , the Sacrifice of Christ , the Exp●ation of sin made thereby ; and yet we have some differences with them about these things . And so we have with these Men about the Spirit of God and his Dispensation under the Gospel ; though like them , they would grant the things spoken of them to be true , as Metaphorically to be interpreted . But of these things we must treat more fully hereafter . Sect. 26 I say , it is so come to pass amongst many who profess they believe the Gospel to be true , that the Name or Naming of the Spirit of God is become a Reproach . So also is his whole work . And the Promise of him made by Jesus Christ unto his Church , is rendred useless and frustrated . It was the main , and upon the matter the only supportment which he left unto it in his Bodily Absence , the only means of rendring the work of his Mediation effectual in them and among them . For without him , all others , as the Word , Ministry , and Ordinances of Worship , are Lifeless and Useless . God is not Glorified by them , nor the Souls of Men advantaged . But it is now uncertain with some of what Use he is unto the Church , yea as far as I can discern whether he be of any or no. Some have not trembled to say and contend , that some things as plainly ascribed unto him in the Scripture , as words can make an assignation of any thing , are the cause of all the Troubles and Confusions in the World. Let them have the Word or Tradition outwardly revealing the Will of God , and what it is that he would have them do , ( as the Jews have both to this day ) these being made use of by their own Reason , and improved by their natural Abilites , they make up the whole of Man , all that is required to render the Persons or Duties of any accepted with God. Of what use then is the Spirit of God in these things ? Of none at all it may be , nor the Doctrine concerning him , but only to fill the World with a buzze and noise , and to trouble the minds of Men with unintelligible Notions . Had not these things been spoken , they should not have been repeated , for Death lyeth at the Door in them . So then Men may pray without him , and preach without him , and turn to God without him , and perform all their Duties without him well enough . For if any one shall plead the necessity of his Assistance for the due performance of these things , and ascribe unto him all that is good and well done in them , he shall hardly escape from being notably derided . Yet all this while we would be esteemed Christians . * And what do such Persons think of the Prayers of the Antient Church and Christians unto him for the working of all Good in them , and their Ascriptions of every good thing unto him ? And wherein have we any advantage of the Jews , or wherein consists the preeminence of the Gospel ? They have the Word of God , that part of it which was committed unto their Church , and which in its kind is sufficient to direct their Faith and Obedience ; For so is the sure Word of Prophesie if diligently attended unto , 2 Pet. 1. 19. And if Traditions be of any use , they can outvie all the World. Neither doth this sort of Men want their Wits , and the Exercise of them . Those who Converse with them in the things of this World , do not use to say they are all Fools . And for their Diligence in the Consideration of the letter of the Scripture , and inquiring into it according to the best of their Understanding , none will Question it , but those unto whom they and their Concernments are unknown . And yet after all this , they are Jews still . If we have the New Testament , no otherwise then they have the Old , have only the letter of it to Philosophize upon according to the best of our Reasons and Understandings without any Dispensation of the Spirit of God accompanying it to give us a Saving Light into the Mistery of it , and to make it effectual unto our Souls ; I shall not fear to say , but that as they call themselves Jews and are not , but are the Syn●gogue of Sathan , Revel . 2. 9. So we who pretend our selves to be Christians , as to all the saving Ends of the Gospel , shall not be found in a better Condition . And yet it were to be wished that even here bounds might be fixed unto the fierceness of some Mens Spirits . But they will not suffer themselves to be so confined . In many Places they are transported with Rage , and Fury , so as to stir up Persecution against such as are really anointed with the Spirit of Christ , and that for no other Reason but because they are so . Gal. 4. 29. Other things indeed are pretended by them , but but all the World may see that they are not of such importance as to give Countenance unto their wrath . This is the Latent cause which stirs it up , and is oftentimes openly expressed . Sect. 27 These things at present are charged only as the Miscarriages of Private Persons . When they are received in Churches , they are the Cause of , and an Entrance into a Fatal Defection and Apostasy . From the Foundation of the World the Principal Revelation that God made of himself , was in the Oneness of his Nature , and his Monarchy over all . And herein the Person of the Father was immediately represented with his Power and Authority . For he is the Fountain and Original of the Deity , the other Persons as to their Subsistence being of him . Only he did withal give out Promises concerning the peculiar Exhibition of the Son in the Flesh in an appointed season , as also of the Holy Spirit to be given by him in an especial manner . Hereby were their Persons to be signally glorifyed in this World ; it being the Will of God that all Men should honour the Son , as they honoured the Father ; and the Holy Spirit in like manner . In this state of things , the only Apostacy of the Church could be Polutheisme and Idolatry . Accordingly so it came to pass . The Church of Israel was continually prone to these Abominations ; so that scarcely a Generation passed , or very few , wherein the Body of the People did not more or less defile themselves with them . To wean and recover them from this Sin was the Principal End of the Preaching of those Prophets which God from time to time sent unto them , 2 Kings 17. 13. And this also was the Cause of all the Calamities which befel them , and of all the Judgments which God inflicted on them , as is testifyed in all the Historical Books of the Old Testament , and confirmed by Instances innumerable . To put an End hereunto God at length brought a total Desolation upon the whole Church , and caused the People to be carried into Captivity out of their own Land. And hereby it was so far effected that upon their Return what-ever other sins they fell into , yet they kept themselves from Idols and Idolatry , Ezek. 16. 62 , 63. Chap. 23. vers . 27 , 48. And the Reason hereof was , because the time was now drawing nigh wherein they were to be tryed with another Dispensation of God. The Son of God was to be sent unto them in the Flesh. To receive and obey him was now to be the principal Instance and Trial of their Faith and Obedience . They were no longer to be tried merely by their Faith whether they would own only the God of Israel , in opposition unto all false Gods and Idols ; for that Ground God had now absolutely won upon them ; But now all is to turn on this Hinge , whether they would receive the Son of God coming in the Flesh according to the Promise ; Here the Generallity of that Church and People fell by their Unbelief , apostatised from God , and became thereby neither Church nor People Joh. 8. 24. They being rejected , the Son of God calls and gathers another Church , founding it on his own Person with Faith and the Profession of it therein . Mat. 16. v. 18 , 19. In this new Church therefore this Foundation is fixed and this Ground made Good , That Jesus Christ the Son of God is to be owned and honoured as we honour the Father . 1 Cor. 3. 11. And herein all that are duly called Christians do agree ; as the Church of Israel did in one God after their return from the Captivity of Babylon ; But now the Lord Jesus Christ being ascended unto his Father , hath committed his whole Affairs in the Church and in the World unto the Holy Spirit . Joh. 16. 7 , 8 , 9 , 10 , 11. And it is on this Design of God , that the Person of the Spirit may be singularly exalted in the Church , unto whom they were so in the dark before that some none of the worst of them professed they had not so much as heard whether there were any Holy Ghost or no , Acts 19. 2. that is , at least as unto the peculiar Dispensation of him then introduced in the Church . Wherefore the Duty of the Church now immediately respects the Spirit of God , who acts towards it in the Name of the Father and of the Son. And with respect unto him it is , that the Church in its present state is capable of an Apostasy from God ; And whatever is found of this Nature amongst any here it hath its Beginning . For the sin of despising his Person and rejecting his work now , is of the same Nature with Idolatry of Old , and the Jews Rejection of the Person of the Son. And whereas there was a Releif provided against these Sins , because there was a new Dispensation of the Grace of God to ensue in the Evangelical work of the Holy Ghost ; if Men sin against him and his operations containing the Perfection and Complement of God's Revelation of himself unto them , their Condition is deplorable . Sect. 28 It may be some will say and plead , that whatever is spoken of the Holy Ghost , his Graces , Gifts , and Operations , did entirely belong unto the first Times of the Gospel wherein they were manifested by visible and wonderful Effects . To those times they were confined , and consequently that we have no other Interest or concern in them but as in a recorded Testimony given of old unto the Truth of the Gospel . This is so indeed as unto his Extraordinary and miraculous operations . But to confine his whole Work thereunto , is plainly to deny the Truth of the Promises of Christ , and to overthrow his Church . For we shall make it undenyably evident that none can believe in Jesus Christ or yield Obedience unto him , or Worship God in him , but by the Holy Ghost . And therefore if the whole Dispensation of him and his Communications unto the Souls of Men do cease , so doth all Faith in Christ , and Christianity also . Sect. 29 On these and the like Considerations it is that I have thought it necessary for my self , and unto the Church of God , that the Scripture should be diligently searched in and concerning this great matter . For none can deny but that the Glory of God , the Honour of the Gospel , the Faith and Obedience of the Church , with the Everlasting Welfare of our own Souls , are deeply concerned herein . Sect. 30 The Apostle Peter treating about the Great things of the Gospel taught by himself and the Rest of the Apostles of our Lord Jesus Christ , tells those to whom he wrote , that in what was so preached unto them , they had not followed cunningly devised Fables , 2 Pet. 1. 16. For so were the Power and Coming of our Lord Jesus Christ then reported to be in the World. What was preached concerning them , was looked on as cunningly devised and artificially framed fables to inveagle and allure the People . This the Apostle gives his Testimony against , and withal appeals unto the Divine Assurance which they had of the Holy Truths delivered unto them . v. 17 , 18 , 19 , 20. In like manner our Lord Jesus Christ himself having preached the Doctrine of Regeneration unto Nicodemus , he calls it into Question as as thing incredible , or unintelligible , Joh. 3. 4. For whose Instruction and the Rebuke of his Ignorance he lets him know that he spake nothing but what he brought with him from Heaven , from the Eternal Fountain of Goodness and Truth . v. 11 , 12. 13. It is fallen out not much otherwise in this Matter . Sect. 31 The Doctrine concerning the Spirit of God , and his Work on the Souls of Men , hath been preached in the World. What he doth in convincing Men of Sin , what in Working Godly Sorrow and Humiliation in them , what is the exceeding Greatness of his Power which he puts forth in the Regeneration and Sanctification of the Souls of Men , What are the supplys of Grace which he bestowes on them that do believe , what Assistance he gives unto them as the Spirit of Grace and Supplications , hath been preached , taught , and pressed on the minds of them that attend unto the Dispensation of the Word of the Gospel . Answerable hereunto Men have been urged to try , search , examine them-selves , as to what of this Work of the Holy Ghost they have found , observed , or had experience to have been effectually accomplished in or upon their own Souls . And hereon they have been taught , that the Great Concernments of their Peace , Comfort , and Assurance , of their Communion among themselves as the Saints of God , with many other Ends of their Holy Conversation , do depend . Nay it is and hath been constantly taught them that if there be not an effectual Work of the Holy Ghost upon their hearts , that they cannot enter into the Kingdom of God. Now these things and whatever is spoken in the Explication of them , are by some called in Question if not utterly rejected . Yea some look on them as cunningly devised Fables ; Things that some not long since invented , and others have propagated for their Advantage . Others say , that what is delivered concerning them is hardly if at all to be understood by Rational Men , being only empty Speculations about things wherein Christian Religion is little or not at all concerned . Whereas therefore many , very many , have received these things as Sacred Truths , and are perswaded that they have found them realized in their own Souls , so that into their Experience of the work of the Holy Spirit of God in them and upon them according as it is declared in the Word , all their Consolation and Peace with God is for the most part resolved , as that which gives them the best Evidence of their Interest in him who is their Peace ; and whereas for the Present they do believe that unless these things are so in and with them , they have no Foundation to build an Hope of Eternal Life upon ; it cannot but be of indispensible necessity unto them to examine and Search the Scripture diligently whether these things be so or no. For if there be no such Work of the Spirit of God upon the Hearts of Men and that indispensibly necessary to their Salvation ; if there are no such Assistances and supplys of Grace needful unto every Good Duty as wherein they have been instructed ; then in the whole course of their Profession they have only been seduced by cunningly devised Fables , their deceived hearts have fed upon ashes , and they are yet in their Sins . It is then of no less consideration and Importance than the eternal welfare of their Souls immediately concerned therein can render it , that they diligently trye , examine and search into these things , by the safe and infallible Touchstone and Rule of the Word , whereon they may , must , and ought to venture their Eternal Condition . I know indeed that most Believers are so far satisfyed in the Truth of these things and their own Experience of them , that they will not be moved in the least by the Oppositions which are made unto them , and the scorn that is cast upon them . For he that beleiveth on the Son of God hath the witness in himself . 1 Joh. 5. 10. But yet as Luke wrote his Gospel to Theophilus that he might know the certainty of those things wherein he had been instructed , Luke 1. 4. that is , to confirm him in the Truth by an Addition of new Degrees of Assurance unto him ; so it is our Duty to be so far excited by the Clamorous Oppositions that are made unto the Truths which we Profess , and in whose being such we are as much concerned as our Souls are worth , to compare them diligently with the Scripture that we may be the more fully confirmed and established in them . And upon the Examination of the whole matter , I shall leave them to their option as Elijah did of Old ; if Jehovah be God , serve him , and if Baal be God let him be worshipped . If the things which the Generality of Professors do believe and acknowledg concerning the Spirit of God and his Work on their Hearts , his Gifts and Graces in the Church with the manner of their Communication , be for the substance of them wherein they all generally agree according to the Scripture , taught and revealed therein on the same terms as by them received ; them may they abide in the Holy Profession of them , and rejoyce in the Consolations they have received by them . But if these things with those other which in the Application of them to the Souls of Men are directly and necessarily deduced , and to be deduced from them , are all but vain and useless Imaginations , it is high time the Minds of Men were disburthened of them . The Name and Titles of the HOLY SPIRIT . CHAP. II. ( 1. ) Of the Name of the Holy Spirit . ( 2. ) Various Uses of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Wind or any thing invisible with a sensible Agitation . ( 3. ) Amos 4. 14. Mistakes of the Antients rectified by Hierom. ( 5. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 metaphorically for vanity . ( 6. ) Metonymically for the part or quarter of any thing . ( 7. ) For our Vital Breath . The Rational Soul. The Affections . Angels good and bad . ( 8. ) Ambiguity from the Use of the Word how to be removed . Rules concerning the Holy Spirit . The Name Spirit how peculiar and appropriate unto him . Why he is called the Holy Spirit . Whence called the Good Spirit . The Spirit of God. The Spirit of the Son , Acts 2. 33. 1 Pet. 1. 10 , 11. explained . 1 John 4. 3. vindicated . Sect. 1 BEfore we ingage into the consideration of the Things themselves concerning which we are to treat , it will be necessary to speak something unto the Name whereby the Third Person in the Trinity is commonly known , and peculiarly called in the Scripture . This is the Spirit , or the Holy Spirit , or the Holy Ghost as we usually speak . And this I shall do that we be not deceived with the Homonimy of the Word , nor be at a loss in the intention of those places of Scripture where it is used unto other Purposes . For it is so that the Name of the Second Person , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word , and of the Third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirit , are often applyed to signifie other things ; I mean , those words are so . And some make their Advantages of the ambiguous use of them . But the Scripture is able of it self to manifest its own Intention and Meaning unto humble and diligent enquirers into it . Sect. 2 It is then acknowledged that the use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament and New is very various ; yet are they the words whereby alone the Holy Spirit of God is denoted . Their peculiar signification therefore in particular places is to be collected and determined from the Subject Matter treated of in them , and other especial Circumstances of them . This was first attempted by the most Learned Didymus of Alexandria , whose Words therefore I have set down at large , and shall cast his Observations into a more perspicuous Method , with such Additions as are needful for the further clearing of the whole Matter . * In general , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a Wind or Spirit , that is , any thing which moves and is not seen . So the Air in a violent agitation , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gen. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And God made a Wind or Spirit , that is , a strong and mighty Wind to pass over the Earth for the driving and removal of the Waters . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used John 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh , nor whether it goeth ; which is a proper description of this first signification of the Word . It is an agitation of the Air which is unseen . So Psal. 1. 4. And in this sense sometimes it signifies a violent and strong Wind ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Kings 19. 11. And sometimes a cool and soft Wind , or a light easie agitation of the Air , such as often ariseth in the Evenings of the Spring or Summer ; So Gen. 3. 8. God Walked in the Garden , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the cool of the Day ; that is , when the Evening-Air began to breath gently and moderate the heat of the Day . So in the Poet ; Solis ad occasum cum frigidus aera Vesper temperat . Virgil. Georg. 3. At the going down of the Sun when the cold Evening tempers the Heat of the Air. And some think this to be the sense of that place ; Psal. 104. v. 4. Who maketh his Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirits ; Swift , agile , powerful as mighty Winds . But the Reader may consult our Exposition on Heb. 1. 7. Sect. 3 This is one signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , this is one thing denoted by it in the Scripture . So among many other places expresly ; Amos 4. 13. for lo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that formeth the Mountains , and createth the Spirit , that is , the Wind. The LXX render this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who establisheth the Thunder , and createth the Spirit ; though some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Mountains . And the next words in the Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and declareth unto Man what is his Thought ; they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and declareth unto men his Christ , or his Anointed , or his Messiah . For they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by inadvertency , and not for want of Points or Vowels as some imagine , seeing the Mistake consists in the casting out of a Letter it self . And thence the old Latin Translation renders the words , Firmans Tonitruum , & creans Spiritum , & annuncians in homines Christum suum . Which Hierom rectified into , formans Montes , & creans Ventum , & annuntians Homini eloquium suum ; discovering in his Comment the Mistake of the LXX . But it is certain that from the Ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , with the corrupt Translations making mention of Christ in the next words , some who of old denied the Deity of the Holy Spirit , mightily insisted on it to prove him a Creature , as may be seen in Didymus , Ambrose , Hierom , Hilarius , and the Ancients generally . But the Context determines the signification of the Word beyond all just Exceptions . It is the Power of God in making and disposing of things here below , whether dreadful for their Greatness and Height , as the Mountains ; or Mighty and Effectual in their operations , as the Wind ; or Secret in their Conceptions , as the Thoughts of men ; or stable in their Continuance , as the Night and Day , the Evening and Morning , without the least respect to Christ or the Spirit , that it treateth of . Sect. 4 And I cannot but observe from hence , the great necessity there is of searching the Original Text in the Interpretation of the Scriptures ; as it might be evidenced by a Thousand other Instances . But one we may take from two Great and Learned Men who were Contemporaries in the Latin Church , in their thoughts on this place ; The one is Ambrose , who interpreting these words in his second Book de Spiritu Sancto , cap. 1. being deceived by the corrupt Translation mentioned , annuncians in homines Christum suum , is forced to give a very strained Exposition of that which in Truth is not in the Text , and to relieve himself also with another Corruption in the same place , where forming the Mountains , is rendred by establishing the Thunder ; and yet when he hath done all , can scarce free himself of the Objection about the creation of the Spirit , which he designs to answer . His words are , Siquis propheticum dictum , ideo derivandum putet ad interpretationem Spiritus sancti ; quia habet , annuncians in homines Christum suum is ad Incarnationis Dominicae Mysteria dictum facilius derivabit . Nam si te movet quia Spiritum dixit , & hoc non putas derivandum ad Mysteria a assumptionis humanae ; persequere scripturas & invenies ptime congruere de Christo , de quo bene convenit aestimari , quia firmavit tonitrua adventu suo ; vim videlicet & sonum coelestium scripturarum ; quar●m velut quodam tonitru mentes nostrae redduntur attonitae ; & timere dis●●●us , & reverentiam caelestibus deferamus oraculis . Denique , in Evangelio fratres Domini Filii tonitru dicebantur . Et cum vox Patris facta esset dicentis ad Filium , & honorificavi te , & iterum honorificabo , Judaei dicebant tonitruum factum esse illi . And hereon , with some Observations to the same purpose , he adds ; Ergo tonitrua ad sermones Domini retulit quorum in omnem terram exivit sonus ; Spiritum autem hoc loco , animam quam suscepit rationabilem & perfectam intelligimus . The substance of his Discourse is , that treating of Christ ( who indeed is neither mentioned nor intended in the Text ) he speaks of confirming the Thunder , ( which no where here appears ) by which the sound of the Scriptures and preaching of the Word is intended ; the Spirit that was created being the humane Soul of Jesus Christ. Nor was he alone in this Interpretation . Didym . Lib. 2. de Spiritu sancto ; Athanas , ad Serapion . Basil. Lib. 4. contra Eunom . amongst the Grecians , are in like manner intangled with this Corruption of the Text ; as was also Concil . Sardicen . in Socrat. lib. 2. cap. 20. The other Person intended is Hierom , who consulting the Original , as he was well able to do , first translated the words , Quia ecce formans Montes & creans Ventum , & annuntians Homini eloquium suum , declares the Mistake of the LXX , and the occasion of it : Pro Montibus qui Hebraice dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , soli LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , tonitruum verterunt . Cur autem illi Spiritum & nos dixerimus Ventum , qui Hebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur , causa manifesta est . Quodque sequitur annuncians homini eloquium suum , LXX transtulerent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Verbi similitudine , & ambiguitate decepti . So he shews that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , saith he , juxta Aquilam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Symmachum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , juxta Theodotionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; juxta quintam Editionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence the word is , signifying both to meditate and to speak , so the word it self intends a conceived thought to be spoken afterwards . And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is reciprocal not relative . And to this purpose in his ensuing Exposition ; Qui confirmat Montes , ad cujus vocem coelorum cardines et terrae fundamenta quatiuntur . Ipse qui creat Spiritum , quem in hoc loco non Spiritum sanctum , ut Haeretici suspicantur , sed Ventum intelligimus , sive Spiritum hominis , annuncians homini eloqium ejus ; qui cogitationum secreta cognoscit . Hieron . in loc . Sect. 5 Secondly ; Because the Wind on the account of its unaccountable variation , inconstancy and changes , is esteemed vain , not to be observed or trusted unto ; whence the Wise-men tells us , that he which observeth the Wind shall not sow , Eccles. 11. 4. the word is used metaphorically to signify vanity , Eccles. 5. 16. What profit hath a man that he hath laboured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Wind. So Mic. 2. 11. If a Man walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Wind and falshood ; that is , in vanity ; pretending to a Spirit of Prophecy , and falshood , vainly , foolishly , falsly boasting . So Job 15. 2. Should a Wise-man utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledg of Wind ? vain words with a pretence of knowledg of Wisdom . As he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of Wind. Chap. 16. 3. So also Jer. 5. 13. And the Prophets shall become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wind ; or , be vain , foolish , uncertain , and false in their Predictions . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used thus metaphorically in the New-Testament . Sect. 6 Thirdly ; By a Metonymy also it signifies any Part or Quarter , as we say , of the World from whence the Wind blowes ; as also a part of any thing divided into four sides or quarters . So Jer. 52. 23. There were ninety and six Pomegranats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards a Wind , that is , on the one side of the Chapiter that was above the Pillars in the Temple . Ezek. 5. 12. I will scatter a third part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the Winds , or all Parts of the Earth . Hence the four Quarters of a thing lying to the four Parts of the World , are called its four Winds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Chro. 9. 24. whence are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the four Winds in the New-Testament , Matth. 24. 31. This is the use of the word in general with respect unto things natural and inanimate ; and every place where it is so used gives it determinate sense . Sect. 7 Again ; These words are used for any thing that cannot be seen or touched , be it in it self Material and Corporeal , or absolutely Spiritual and Immaterial ; So the Vital Breath which we and other Living Creatures Breath is called . Every thing wherein was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Breath of the Spirit of Life , Gen. 1. 22. that Vital Breath which our Lives are maintained by in Respiration . So Psal. 135. 17. Job 19. 17. which is a thing Material or Corporeal . But most frequently it denotes things purely Spiritual and Immaterial . As in finite Substances it signifies the Rational Soul of Man , Psal. 31. 5. Into thy hands I commend , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is my Soul ; they are the words whereby our Saviour committed his departing Soul into the hands of his Father ; Luk. 23. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Psal. 146. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; his Breath , say we , goeth forth ; he returneth to his Earth . It is his Soul and its departure from the Body that is intended . This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Spirit of the Sons of Men that goeth upwards , when the Spirit of a Beast goeth downwards to the Earth , or turneth to Corruption , Eccles. 3. 21. see Chap. 8. 8. and Chap. 12. 7. Hence , fourthly , by a Metonymy also , it is taken for the Affections of the Mind or Soul of Man ; and that whether they be Good or Evil , Gen 45. 27. The Spirit of Jacob revived . He began to take heart and be of good Courage , Ezek. 13. 3. The Prophets that walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after their Spirit ; that is their own Desires and Inclinations , when indeed they had no Vision but spake what they had a mind unto . Numb . 14. 24. Caleb is said to have another Spirit than the murmuring People ; another Mind , Will , Purpose , or Resolution . It is taken for Prudence , Josh. 5. 1. Anger , or the Irascible Faculty , Eccles. 7. 10. Fury , Zech. 6. 8. He will cut off the Spirit of Princes ; that is , their Pride , Insolency , and Contempt of others . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament frequently intends the Intellectual Part of the Mind or Soul , and that as it is Active , or in Action , Luke 1 47. Rom. 1. 9. 1 Thess. 5. 23. And oft-times it is taken for the Mind in all its Inclinations , in its whole habitual Bent and Design . Angels also are called Spirits . Good Angels , Psal. 104. 4. And it may be an Angel is intended , 1 Kings 18. 12. And evil Angels , or Devils , 1 Kings 22. 21 , 22. For that Spirit who appeared before the Lord and offered himself to be a lying spirit in the Mouths of Ahab's Prophets , was no other but he who appeared before God , Job 1. who is called Satan . These in the New Testament are called unclean Spirits , Matth. 10. 1. And the Observation of the Ancients , that Satan is not called a Spirit absolutely , but with an Addition or Mark of Distinction holds only in the New Testament . * And because Evil Spirits are wont to torment the Minds and Bodies of Men , therefore evil Thoughts , disorders of Mind , wicked Purposes disquieting and vexing the Soul , arising from or much furthered by Melancholy Distempers , are called , it may be , sometimes an Evil Spirit . The Case of Saul shall be afterwards considered . Sect. 8 In such variety are these words used and applyed in the Scripture , because of some very general Notions wherein the things intended do agree . For the most part there is no great difficulty in discovering the especial meaning of them , or what it is they signifie in the several places where they occur . Their Design and Circumstances as to the Subject Matter treated of , determine the signification . And notwithstanding the ambiguous Use of these words in the Old and New Testament , there are two things clear and evident unto our purpose . First , That there is in the Holy Scriptures a full distinct Revelation or Declaration of the Spirit , or the Spirit of God † as one singular , and every way distinct from every thing else that is occasionally or constantly signified or denoted by that Word Spirit . And this not only a multitude of particular places gives testimony unto , but also the whole course of the Scripture supposeth , as that without an acknowledgment whereof nothing else contained in it can be understood or is of any use at all . For we shall find this Doctrine to be the very Life and Soul which quickens the whole from first to last . Take away the Work and powerful Efficacy of the Holy Spirit from the administration of it , and it will prove but a dead Letter , of no saving advantage to the Souls of Men ; and take away the Doctrine concerning him from the writing of it , and the whole will be unintelligible and useless . Secondly , That what-ever is affirmed of this Holy Spirit , the Spirit of God , it all relates either to his Person or his Operations . And these Operations of his being various , are sometimes by a Metonymy called Spirit , whereof afterwards . I shall not therefore need to prove that there is an Holy Spirit distinct from all other Spirits whatever , and from every thing else that on several Occasions is signified by that Name . For this is acknowledged by all that acknowledg the Scriptures ; yea , it is so by Jews and Mahometans , as well as all sorts of Christians . And indeed all those false apprehensions concerning him which have at this day any countenance given unto them , may be referred unto two Heads . ( 1. ) That of the Modern Jews , who affirm the Holy Ghost to be the influential fluential Power of God ; which conceit is entertained and diligently promoted by the Socinians . ( 2. ) That of the Mahumetans , who make him an eminent Angel , and sometimes say it is Gabriel , which being traduced from the Ma●edonians of old , hath found some Defenders and Promoters in our dayes . Sect. 9 This then being the Name of him concerning whom we treat , some things concerning it and the use of it , as peculiarly applyed unto him are to be premised . * For sometimes he is called ●he Spirit absolutely , sometimes the Holy Spirit , or as we speak , the Holy Ghost ; sometimes the Spirit of God , the Good Spirit of God , the Spirit of Truth and Holiness ; sometimes the Spirit of Christ , or of the Son. The first absolutely used , denotes his Person ; the Additions , express his Properties and Relation unto the other Persons . In the Name Spirit two things are included . First , his Nature or Essence ; namely , that he is a pure spiritual or immaterial Substance . For neither the Hebrews nor the Greeks can express such a Being in its Subsistence , but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a Spirit . Nor is this Name firstly given unto the Holy Spirit in allusion unto the Wind in its Subtilty , Agility and Efficacy . For these things have respect only unto his Operations , wherein from some general Appearances his Works and Effects are likened unto the Wind and its Effects , Joh. 3. 8. But it is his Substance or Being which is first intended in this Name . So it is said of God , † Joh. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is a Spirit ; that is , he is of a pure spiritual immaterial Nature , not confined unto any place , and so not regarding one more than another in his Worship ; as is the design of the place to evince . It will therefore be said , that on this account the Name of Spirit is not peculiar unto the third Person , seeing it contains the Description of that Nature , which is the same in them all . For whereas it is said God is a Spirit , it is not spoken of this or that Person , but of the Nature of God abstractedly . I grant that so it is , * and therefore the name Spirit is not in the first place characteristical of the Third Person in the Trinity , but denotes that Nature whereof each Person is partaker . But moreover as it is peculiarly and constantly ascribed unto Him ; it declares his especial Manner and Order of Existence . So that where-ever there is mention of the Holy Spirit , his Relation unto the Father and Son is included therein , for he is the Spirit of God : And herein there is an allusion to somewhat created . Not as I said to the Wind in general , unto whose Agility and Invisibility he is compared in his Operations , but unto the Breath of man. For as the vital breath of a man hath a continual Emanation from him , and yet is never separated utterly from his Person or forsaketh him ; so doth the Spirit of the Father and the Son proceed from them by a continual Divine Emanation , still abiding one with them . For all these Allusions are weak and imperfect wherein substantial things are compared with Accidental , Infinite things with Finite , and those that are Eternal with those that are Temporary . Hence their disagreement is infinitely more than their Agreement ; yet such Allusions doth our weakness need instruction from and by . Thus he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psal. 33. 6. The Spirit or Breath of the Mouth of the Lord ; or of his Nostrils ; as Psal. 18. 15. wherein there is an eminent Allusion unto the Breath of a Man. Of the manner of this proceeding and emanation of the Spirit from the Father and the Son so far as it is revealed , and as we are capable of an useful Apprehension of it , I have treated elsewhere . And from hence , or the Subsistence of the Holy Spirit in an eternal Emanation from the Father and Son as the Breath of God , did our Saviour signifie his Communication of his Gifts unto his Disciples by breathing on them , John 20. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And because in our first Creation it is said of Adam , that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , breathed into his Nostrils the Breath of Life , Gen. 2. 7. He hath the same Appellation with respect unto God , Psal. 18. 15. Thus is he called the Spirit . And because as we observed before the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is variously used , Didymus de Spiritu Sancto , lib. 3. supposeth that the prefixing of the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth distinguish the signification , and confine it to the Holy Ghost in the New Testament . Oft-times no doubt it doth so , but not alwayes as is manifest from Joh. 8. 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and yet only signifies the Wind. But the Subject treated of and what is affirmed of him , will sufficiently determine the signification of the Word , where he is called absolutely THE SPIRIT . Sect. 9 Again ; He is called by way of Eminency the Holy Spirit , or the Holy Ghost . * This is the most usual Appellation of him in the New Testament . And it is derived from the Old , Psal. 51. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Spirit of thy Holiness , or thy Holy Spirit . Isa. 63. 10 , 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Spirit of his Holiness , or his Holy Spirit . Hence are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Holy Spirit , and the Spirit of Holiness in common use among the Jews . In the New Testament He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Holy Spirit . And we must enquire the special Reasons of this Adjunct . Some suppose it is only from his peculiar Work of sanctifying us , or making us Holy. For this Effect of Sanctification is his peculiar Work and that of what sort soever it be ; whether it consist in a separation from things Profane and Common unto Holy Uses and Services ; or whether it be the real Infusion and Operation of Holiness in Men , it is from him in an especial manner . And this also manifesteth him to be God , for it is God alone who sanctifyeth his People . Levit. 20. 8. I am Jehovah who sanctifieth you . And God in that Work ascribes unto himself the Title of Holy in an especial manner , and as such would have us to consider him . Levit. 21. 8. I the Lord which sanctifieth you am Holy. And this may be one Reason of the frequent use of this Property with reference unto the Spirit . Sect. 10 But this is not the whole Reason of this Name and Apellation . For where he is first so mentioned he is called the Spirit of Gods Holiness , Psal. 51. 11. Isa 63. 10 , 11. And in the New Testament absolutely the Spirit of Holiness , Rom. 1. 4. And this respects his Nature in the first Place , and not merely his Operations . * As God then absolutely is called Holy , the Holy One , and the Holy One of Israel , being therein described by that Glorious Property of his Nature whereby he is Glorious in Holiness ; Exod. 15. 11 , And whereby he is distinguished from all false Gods ; who is like unto thee O Jehovah , among the Gods , who is like unto thee , Glorious in Holiness ; So is the Spirit called Holy to denote the Holiness of his Nature . And on this Account is the Opposition made between him and the Unholy , or unclean Spirit . Mark. 3. 29 , 30. He that shall blaspheme against the Holy Spirit , hath never forgivness . Because they said he hath an unclean Spirit . And herein first his Personality is asserted ; for the Unclean Spirit is a Person . And if the Spirit of God were only a Quality or Accident as some fancy and dream , there could no comparative opposition be made between him and this unclean Spirit , that is the Devil . So also are they opposed with respect unto their Natures . His Nature is Holy , whereas that of the unclean Spirit is Evil and perverse . This is the Foundation of his being called Holy ; even the eternal Glorious Holiness of his Nature . And on this account he is so stiled also with respect unto all his Operations . For it is not only with regard unto the particular Work of Regeneration and Sanctification , or making of us Holy , but unto all his Works and Operations that he is so termed . For he being the immediate Operator of all Divine Works that outwardly are of God , and they being in themselves all Holy be they of what kind soever , He is called the Holy Spirit . Yea he is so called to attest and witness that all his Works , all the Works of God , are Holy , although they may be great and terrible , and such as to Corrupt Reason may have an other Appearance ; in all which we are to acquiesce in this , that the Holy One in the midst of us will do no iniquity , Zeph. 3. 5. The Spirit of God then is thus frequently and almost constantly called Holy ; to attest that all the Works of God whereof he is the immediate Operator are Holy. For it is the Work of the Spirit to harden and blind obstinate sinners , as well as to Sanctifie the Elect. And his acting in the One is no less Holy than in the other , although Holiness be not the Effect of it in the Objects . So when he came to declare his dreadful Work of the final hardning and Rejection of the Jews , one of the most tremendous Effects of Divine Providence , a Work which for the strangeness of it Men would in no wise believe , though it were declared unto them , Acts 13. 41. he was signally proclamed Holy by the Seraphims that attended his Throne , Isa. 6. 3 , 10 , 11 , 12. Joh. 12. 40. Acts 28. 26. Sect. 11 There are indeed some Actions on Men and in the World , that are wrought by God's permission and in his righteous Judgment , by Evil Spirits ; whose Persons and actings are placed in Opposition to the Spirit of God. So Sam. 16. 14 , 15. The Spirit of the Lord departed from Saul , and an Evil Spirit from the Lord troubled him . And Saul's servants said unto him , behold now an Evil Spirit from God troubleth thee . So also v. 23. The Evil Spirit from God was upon Saul . So chap. 18. 10. Chap. 19. 9. This Spirit is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an evil Spirit of God , Chap. 16. 15. and absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Spirit of God , v. 33. where we have supplied Evil in the Translation . But these Expressions are to be regulated and explained by v. 14. where he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Evil Spirit from the Lord , that is appointed and commissioned by him , for the punishing and terrifying of Saul . For as the Spirit of the Lord departed from him by with-drawing his Assistance and Influential operations , whereby he had wrought in him those Gifts and Abilities of mind which fitted him unto the discharge of his Kingly Office , upon the first impressions whereof he was turned into another man from what he was in his Private Condition , 1 Sam. 10. 6 , 9. So the Evil Spirit came upon him to excite out of his own adust Melancholy , discontents , fears , a sense of Guilt , as also to impress terrifying thoughts and Apprehensions on his Imagination . For so it is said an Evil Spirit from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Sam. 16. 14. terrified him , frightened him with dreadful Agitations of Mind . And that we may touch a little on this by the way ; The Foundation of this Trouble and distress of Saul lay in himself . For as I do grant that he was sometimes under an immediate Agitation of Body and Mind from the powerful Impressions of the Devil upon him , for under them it is said , he prophesied in the midst of the House , 1 Sam. 18. 10. which argues an extraordinary and involuntary Effect upon him ; yet principally he wrought by the Excitation and Provocation of his Personal Distempers Moral and Natural . For these have in themselves a great Efficacy in cruciating the Minds of Guilty Persons . So Tacitus observes out of Plato ; Annal. lib. 6. Neque frustra praestantissimus humanae sapientiae firmare solitus est , si recludantur Tyrannorum mentes posse aspici laniatus & ictus ; quando ut corpora verberibus ita saevitia , libidine , malis consultis animus dilaceretur . The most Eminent Wiseman was not wont in vain to affirm , that if the minds of Tyrants were laid open and discovered , it would be seen how they were cruciated and punished ; seeing that as the Body is rent and torn by stripes , so is the Mind , by cruelty , Lusts , evil Counsels and Undertakings ; so he , as I suppose from Plato de Repub. lib. 9. Where Socrates disputes sundry things to that purpose . And another Roman Historian gives us a signal Instance hereof in Jugurtha , after he had contracted the Guilt of many horrible wickednesses . * And yet this Work in it self is of the same kind with what God sometimes employs holy Angels about , because it is the Execution of his Righteous Judgments . So it was a watcher and an Holy One that in such a Case smote Nebuchadnezzar with a sudden madness and frenzy , Dan. 4. 13 , 14. Sect. 12 To return ; as he is called the Holy , so he is the Good Spirit of God. Psal. 143. v , 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thy Spirit is Good , lead me into the Land of Uprightness . So Ours . Rather , Thy Good Spirit shall lead Me. Or as Junius ; Spiritu tuo bono deduc me ; lead me by thy Good Spirit . The Chaldee here adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Good Spirit of thy Holiness ; or thy Holy Good Spirit . Didymus Lib. 2. de Spirit . Sanc. says that some Copies here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Remembrance whereof is in the M. S. of T●cla and not elsewhere . So Nehem. 9. 10. Thou gavest them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Good Spirit of thine to instruct them . And he is called so principally from his Nature which is essentially Good ; as there is none Good but One that is God , Matth. 19. 17. as also from his Operations which are all Good as they are Holy ; and unto them that believe are full of goodness in their Effects . Crel . Prolegom . p. 7. distinguisheth between this Good Spirit and the Holy Spirit , or the Holy Ghost . For this Good Spirit he would confine unto the Old Testament , making it the Author or Cause of those Gifts of Wisdom , Courage , Prudence , and Government that were granted unto many of the People of old . So it is said of Bezaliel , That he was filled with the Spirit of God , in Wisdom and Understanding , and in Knowledg , Exod. 31. 3. So Chap. 35. 31. That is , saith he , with this Good Spirit of God. So also it is pretended in all those Places where the Spirit of God is said to come on Men to enable them unto some great and extraordinary Work ; as Judg. 3. 10. But this is plainly to contradict the Apostle , who tells us , that there are indeed various Operations , but one Spirit ; and that the one and self same Spirit worketh all these things as he pleaseth . * And if from every different or distinct Effect of the Spirit of God , we must multiply Spirits , and assign every one of them to a distinct Spirit , no Man will know what to make of the Spirit of God at last . Probably we shall have so many feigned Spirits , as to lose the only true One. As to this particular Instance , David prays that God would lead him by his Good Spirit , Psal. 143. 10. Now certainly this was no other but that Holy Spirit which he prays in another place that the Lord would not take from him . Psal. 51. 11. Take not thy Holy Spirit from me , which is confessed to be the Holy Ghost . This he also mentions 2 Sam. 23. 2. The Spirit of the Lord spake by me , and his Word was in my Tongue . And what Spirit this was Peter declares , 1 Epist. Chap. 1. v. 21. The Holy Men of God spake in old time as they were moved by the Holy Ghost . So vain is this pretence . Sect. 13 Again ; He is commonly called the Spirit of God , and the Spirit of the Lord ; So in the first mention of Him , Gen. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Spirit of God , moved on the Face of the Waters . And I doubt not but that the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim , which includes a plurality in the same Nature is used in the Creation and the whole Description of it , to intimate the Dictinction of the Divine Persons ; For presently upon it the Name Jehovah is mentioned also , Chap. 2. 4. but so as Elohim is joyned with it . But that Name is not used in the account given us of the Work of Creation , because it hath respect onely unto the Unity of the Essence of God. Now the Spirit is called the Spirit of God , originally and principally as the Son is called the Son of God. For the Name of God in those Enunciations is taken personally for the Father ; that is God the Father , the Father of Christ and our Father , John 20. 17. And he is thus termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon the account of the Order and Nature of Personal Subsistence and Distinction in the Holy Trinity . The Person of the Father being Fons & Origo Trinitatis , the Son is from him by eternal Generation , and is therefore his Son , the Son of God , whose denomination as the Father is originally from hence , even the Eternal Generation of the Son. So is the Person of the Holy Spirit from him by eternal Procession or Emanation . Hence is that Relation of his to God even the Father , whence he is called the Spirit of God. And he is not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirit of God , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirit that is of God , which proceedeth from him as a Distinct Person . * This therefore arising from and consisting in his proceeding from him , he is called Metaphorically the Breath of his Mouth , as proceeding from him by an eternal Spiration . On this Foundation and Supposition , he is also called , Secondly , The Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to difference him from all other Spirits whatever ; as , thirdly , also because he is promised , given , and sent of God , for the accomplishment of his whole Will and Pleasure towards us . The Instances hereof will be afterwards considered . But these Appellations of him have their Foundation in his eternal Relation unto the Father before mentioned . Sect. 14 On the same account Originally he is also called the Spirit of the Son. God hath sent forth the Spirit of the Son into your Hearts , Gal. 4. 6. And the Spirit of Christ : What time the Spirit of Christ that was in them did signifie , 1 Pet. 1. 11. So Rom. 8. 9. But ye are not in the Flesh but in the Spirit , if so be that the Spirit of God dwell in you . * Now if any Man have not the Spirit of Christ he is none of his . The Spirit therefore of God , and the Spirit of Christ , are one and the same . For that Hypothetical Proposition , If any Man have not the Spirit of Christ he is none of his , is an Inference taken from the words foregoing ; if so be that the Spirit of God dwell in you . And this Spirit of Christ , v. 11. is said to be the Spirit of him that raised up Jesus from the dead . Look then in what sense he is said to be the Spirit of God , that is of the Father , in the same he is said to be the Spirit of the Son. And this is because he proceedeth from the Son also . And for no other Reason can he be so called , at least not without the original and formal Reason of that Appellation . Secondarily , I confess he is called the Spirit of Christ , because promised by him , sent by him , and that to make effectual and accomplish his Work towards the Church . But this he could not be unless he had antecedently been the Spirit of the Son by his proceeding from him also . For the order of the Dispensation of the Divine Persons towards us , ariseth from the Order of their own Subsistence in the same Divine Essence . And if the Spirit did proceed only from the Persons of the Father , he could not be promised , sent , or given by the S n. Consider therefore the Humane Nature of Christ in it self and abstractedly , and the Spirit cannot be said to be the Spirit of Christ. For it was anointed and endowed with Gifts and Graces by him as we shall shew . And if from hence he may be said to be the Spirit of Christ without respect unto his proceeding from him as the Son of God , then he may be also said to be the Spirit of every Believer who hath received the Unction , or are anointed with his Gifts and Graces . For although Believers are so as to Measure and Degree unspeakably beneath what Christ was , who received not the Spirit by Measure ; yet as he is the Head , and they are the Members of the same Mystical Body , their Unction by the Spirit is of the same kind . But now the Spirit of God may not be said to be the Spirit of this or that Man who hath received of his Gifts and Graces . David prayes , Take not thy Holy Spirit from me ; not my Holy Spirit . And he is distinguished from our Spirits even as they are sanctified by him . Rom. 8. 16. The Spirit himself beareth witness with our Spirit . No more than can he be said to be the Spirit of Christ meerly upon the account of his Communications unto him , although in a degree above all others inconceivably excellent . For with respect hereunto he is still called the Spirit of God or the Father who sent him , and anointed the Humane Nature of Christ with him . Sect. 15 It will be said , perhaps , that he is called the Spirit of Christ , because he is promised given and poured out by him . So Peter speaks Acts 2. 33. Having received of the Father the Promise of the Holy Ghost , he hath shed forth this which ye now see and hear . But in this regard , namely as given by Christ the Mediator he is expresly called the Spirit of the Father ; he was given as the Promise of the Father ; for so he is introduced speaking , v. 17. it shall come to pass in the last Days , saith God , I will pour out of my Spirit on all flesh . And so our Saviour tells his Disciples , that he would pray the Father and he should give them another Comforter , even the Spirit of Truth , Joh. 14. 16 , 17. Nor is he otherwise the Spirit of Christ originally and formally , but as he is the Spirit of God , that is as Christ is God also . On this supposition , I grant as before , that he may consequentially be called the Spirit of Christ , because promised and sent by him , because doing his Work , and Communicating his Grace Image and likeness to the Elect. Sect. 16 And this is yet more plain ; 1 Pet. 1. 10 , 11. Of which Salvation the Prophets have enquired and searched diligently , who prophesyed of the Grace that should come unto you ; searching what , or what manner of Time , the Spirit of Christ which was in them did signify . And this Spirit is said absolutely to be the Holy Ghost ; 2 Epist. Chap. 1. 21. So then the Spirit that was in the Prophets of old in all Ages since the World began , before the Incarnation of the Son of God is called the Spirit of Christ , that is of him who is so . Now this could not be , because he was anointed by that Spirit , or because he gave it afterwards to his Disciples ; for his Humane Nature did not exist in the Time of their Prophesying . Those indeed who receive him after the Unction of the Humane Nature of Christ , may be said in some sense to receive the Spirit of Christ because they are made Partakers of the same Spirit with him , to the same Ends and Purposes according to their measure . But this cannot be so with respect unto them who lived and Prophesyed by him and died long before his Incarnation . Wherefore it is pleaded by those who oppose both the Deity of Christ and the Spirit , which are undeniably here attested unto , that the Spirit here , whereby they cannot deny the Holy Ghost to be intended is called the Spirit of Christ , because the Prophets of old who spake by him did principally prophesy concerning Christ , and his Grace , and delivered great Mysteries concerning them . So Christ is made in this Place the Object of the Spirits Teaching , and not the Author of his sending . So Crell . Prolegom . p. 13. 14. But why then is he not called the Spirit of God also on this Reason ; because the Prophets that speak by him , treated wholly of God , the things and the Will of God ? This they will not say , for they acknowledg him to be the Vertue and Power of God inherent in him and proceeding from him . But then whereas God even the Father is a Person , and Christ is a Person , and the Spirit is said to be the Spirit of God , and the Spirit of Christ , whence doth it appear that the same Expression must have different Interpretations ; and that the Spirit , is called the Spirit of God because he is so and proceedeth from him ? but the Spirit of Christ because he is not so , but only treateth of him ? The answer is ready ; namely because the Father is God , but Christ is not , and therefore could not give the Spirit when he was not . This is an easie Answer ; namely to deny a Fundamental Truth , and to set up that denyal in an Opposition unto a clear Testimony given unto it . But the Truth is , this pretended sense leaves no sense at all in the Words . For if the Spirit which was in the Prophets be called the Spirit of Christ , only because he did before-hand declare the things of Christ , that is his suffering and the Glory that did ensue , and that be the sole Reason of that Denomination , then the sense or importance of the Words is this , searching what or what manner of Time the Spirit which did signifie when it testified before hand the sufferings of Christ which was in them did signifie when he testified before hand the sufferings of Christ. For according to this Interpretation , the Spirit of Christ is nothing but the Spirit as testifying before-hand of him , and thence alone is he so called ; the Absurdity whereof is apparent unto all . Sect. 17 But countenance is indeavoured unto this wresting of the Scripture from 1 Joh. 4. 3. Every Spirit that confesseth not that Jesus Christ is come in the flesh is not of God ; and this is that of Antichrist whereof you have heard that it should come , and even now already is it in the World. For say some the Spirit of Antichrist is said to be in the World , when Antichrist was not as yet come . But the Spirit here intended , is not called the Spirit of Antichrist , because it declared and foretold the things of Antichrist before his coming ; On which account alone they allow the Spirit of God in the Prophets of Old to be called the Spirit of Christ. They have therefore no countenance from this Place which failes them in the Principal thing they would prove by it . Again supposing those Words , whereof you have heard that it should come and is now in the World , are to be interpreted of the Spirit mentioned and not of Antichrist himself , yet no more can be intended , but that the false Teachers and Seducers which were then in the World acted with the same Spirit , as Antichrist should do at his coming . And so there is no Conformity between these Expressions . Besides the Spirit of Antichrist was then in the World , as was Antichrist himself ; so far as his Spirit was in the world , so far was he so also ; For Antichrist and his Spirit cannot be separated . Both he and it were then in the World , in their forerunners who opposed the Truth of the Gospel about the Incarnation of the Son of God and his sufferings . And indeed the Spirit of Antichrist in this Place , is no more but his Doctrines ; Antichristian Doctrine which is to be tryed and rejected . Neither is any singular Person intended by Antichrist , but a Mysterious Opposition unto Christ and the Gospel , signally Headed by a series of men in the latter days . He therefore and his Spirit began to be together in the World in the Apostles Days , when the Mystery of Iniquity began to work , 2 Thessal . 2. 7. There is therefore no countenance to be taken from these words , unto the perverting and wresting of that other expression concerning the Spirit of Christ in the Prophets of old . This therefore is the formal Reason of this Apellation . The Holy Spirit is called the Spirit of the Son , and the Spirit of Christ , upon the Account of his Procession or Emanation from his Person also . Without respect hereunto he could not be called properly the Spirit of Christ ; but on that supposition he may be , he is so denominated , from that various Relation & Respect that he hath unto him in his Work and Operations . Thus is the Spirit called in the Scripture , these are the Names whereby the Essence and Subsistence of the Third Person in the Holy Trinity are declared . How he is called on the Account of his Offices and Operations will be manifested in our Progress . Divine Nature and Personality of the HOLY SPIRIT Proved and Vindicated . CHAP. III. ( 1. ) Ends of our consideration of the Dispensation of the Spirit . ( 2. ) Principles premised thereunto . ( 3. ) The Nature of God the Foundation of all Religion . ( 4. ) Divine Revelation gives the Rule and Measure of Religious Worship . ( 5. ) God hath revealed himself as Three in One. ( 6. ) Distinct Actings and Operations ascribed unto these Distinct Persons . ( 7. ) Therefore the Holy Spirit a Divine Distinct Person . ( 8. ) Double Opposition to the Holy Spirit . ( 9. ) By some his Personality granted , and his Deity denyed . ( 10. ) His Personality denyed by the Socinians . ( 11. ) Proved against them . ( 12. ) The open vanity of their Pretences . Matth. 28. 19. pleaded . ( 13 , 14 , 15. ) Appearances of the Spirit under the shape of a Dove . ( 16. ) Explained and Improved . ( 17. ) His appearance as Fire opened . ( 18. ) His Personal Subsistence proved . ( 19. ) Personal Properties assigned unto him . Understanding . Argument from hence pleaded and vindicated . ( 20. ) A Will ; Joh. 33. Jam. 3. 4. cleared . ( 21. ) Exceptions removed . ( 22. ) Power . ( 23 , 24 , &c. ) Other Personal Ascriptions to him , with Testimonies of them , vindicated and explained . Sect. 1 WE shall now proceed to the Matter it self designed unto Consideration ; namely , the Dispensation of the Spirit of God unto the Church . And I shall endeavour to six what I have to offer upon its proper Principles , and from them to educe the whole Doctrine concerning it . And this must be so done , as to manifest the Interest of our Faith , Obedience , and Holy Worship , in the whole and each Part of it . For these are the immediate Ends of all Divine Revelations ; according to that Holy Maxime of our Blessed Saviour ; if you know these things , happy are ye if you doe them . To this End the Ensuing Principles are to be observed . Sect. 2 1. The Nature and Being of God is the Foundation of all true Religion and holy Religious Worship in the World. The great End for which we were made , for which we were brought forth by the Power of God into this World , is to Worship him and to give glory unto him . For he made all things for himself or his own Glory ( Prov. 16. 4. ) to be rendred unto him according to the Abilities and Capacities that he hath furnished them withal , Revel . 4. 11. And that which makes this Worship indispensibly necessary unto us , and from whence it is Holy or Religious , is the Nature and Being of God himself . There are indeed many Parts or Acts of Religious Worship which immediately respect , ( as their Reason and Motive ) what God is unto us , or what he hath done and doth for us . But the Principal and Adaequate Reason of all Divine Worship and that which makes it such , is what God is in himself . Because he is , that is , an Infinitely Glorious , Good , Wise , Holy , Powerful , Righteous , self-subsisting , self-sufficient , All-sufficient Being , the Fountain , Cause and Author of Life and Being to all things , and of all that is Good in every kind , the First Cause , last End , and absolutely Sovereign Lord of all , the Rest and All-satisfactory Reward of all other Beings , therefore is he by us to be adored , and Worshipped with Divine and Religious Worship . Hence are we in our Hearts , Minds and Souls , to Admire , Adore , and Love Him , his Praises are we to celebrate ; Him to Trust and fear , and so to resign our selves and all our concernments unto his Will and Disposal ; to regard him with all the Acts of our Minds and Persons , answerably to the Holy Properties and Excellencies of his Nature . This it is to glorify him as God. For seeing of him , and through him , and to him are all things , to him must be Glory for ever , Rom. 11. 36. Believing that God thus is , and that he is a Rewarder of them that seek him , is the Ground of all Coming unto God in his Worship , Heb. 11. 6. And herein lies the sin of Men , that the invisible things of God being Manifest unto them , even his Eternal Power and Godhead , yet they do not Glorify him as God , Rom. 1. 21. This is to Honour , Worship , Fear God for himself ; that is , on the Account of what he is himself . Where the Divine Nature is , there is the true , proper , formal Object of Religious worship , and where that is not , it is Idolatry to ascribe it to or exercise it towards any . And this God instructs us in , in all those Places where the Proclaimes his Name and describes his Eternal Excellencies , and that either absolutely or in Comparison with other things . All is that we may know him to be such a one , as is to be Worshipped and Glorified for himself , or his own sake . Sect. 3 Secondly ; The Revelation that God is pleased to make of himself unto us , gives the Rule and measure of all Religious Worship and Obedience . His Being absolutely considered as comprehending in it all infinitely Divine Perfections , is the formal Reason of our Worship ; but this Worship is to be directed , guided , regulated , by the Revelation he makes of that Being , and of those Excellencies unto us . This is the End of Divine Revelation ; namely to direct us in paying that Homage which is due unto the Divine Nature . I speak not now only of Positive Institutions which are the free Effects of the Will of God depending originally and solely on Revelation , and which therefore have been various and actually changed . But this is that which I intend . Look what way soever God manifesteth his Being and Properties unto us , by his Works or his Word , our Worship consisteth in a due Application of our Souls unto him according to that Manifestation of himself . Sect. 4 Thirdly ; God hath revealed or manifested himself as Three in One. And therefore as such is to be worshipped and glorified by us ; that is , as three distinct Persons , subsisting in the same Infinitely Holy One individed Essence . This Principle might be , and had not that labour been obviated , ought to have been here at large confirmed , it being that which the whole ensuing Discourse doth presuppose and lean upon . And in truth I fear that the failing of some Mens Profession begins with their Relinquishment of this Foundation . It is now evident unto all , that here hath been the fatal miscarriage of those poor deluded Souls amongst us whom they call Quakers . And it is altogether in vain to deal with them about other Particulars , whilst they are carried away with Infidelity from this Foundation . Convince any of them of the Doctrine of the Trinity , and all the rest of their Imaginations vanish into Smoak : And I wish it were so with them only . There are others and those not a few , who either reject the Doctrine of it as false , or despise it as unintelligible , or neglect it as useless or of no great Importance . I know this Ulcer lies hid in the minds of many , and cannot but expect when it will break out and cover the whole Body with its Defilements whereof they are Members . But these things are left to the care of Jesus Christ. The Reason why I shall not in this place insist professedly on the Confirmation and Vindication of this Fundamental Truth , is because I have done it elsewhere , as having more than once publickly cast my Mite into this Sanctuary of the Lord ; for which and the like services wherein I stand indebted unto the Gospel , I have met with that Reward which I did alwayes except . For the present I shall only say , that on this Supposition that God hath revealed himself as Three in One ; He is in all our Worship of him so to be considered . And therefore in our Initiation into the Profession and Practice of the Worship of God according to the Gospel , we are in our Baptism ingaged to it , In the Name of the Father , the Son , and the Holy Ghost , Mat. 28. 19. This is the Foundation of our doing all the things that Christ commands us , v. 20. Unto this Service we are solemnly dedicated , namely of God , as Father , Son , and Holy Spirit ; as they are each of them equally participant of the same Divine Nature . Sect. 5 Fourthly ; These Persons are so distinct in their peculiar Subsistence , that distinct Actings and Operations are ascribed unto them . And these Actings are of two sorts ; ( 1. ) Ad intra , which are those internal Acts in one Person whereof another Person is the Object . And these Acts ad invicem , or intra , are natural and necessary inseparable from the Being and Existence of God. So the Father knows the Son , and loveth him , and the Son seeth , knoweth , and loveth the Father . In these mutual Actings , one Person is the Object of the Knowledg and Love of the other . John 3. 35. The Father loveth the Son , and hath given all things into his hand , Chap. 5. 20. The Father loveth the Son , Matth. 11. 27. No Man knoweth the Son but the Father , neither knoweth any Man the Father save the Son. John 6. 46. None hath seen the Father save he which is of God he hath seen the Father . This mutual Knowledg and Love of Father and Son is expressed at large , Prov. 8. 22. which place I have opened and vindicated elsewhere . And they are Absolute , Infinite , Natural and Necessary unto the Being and Blessedness of God. So the Spirit is the mutual Love of the Father and the Son , knowing them as he is known , and searching the deep things of God. And in these mutual internal eternal Actings of themselves , consists much of the infinite Blessedness of the Holy God. Again , ( 2. ) there are distinct Actings of the several Persons ad extra , which are voluntary or effects of Will and Choice , and not natural or necessary . And these are of two sorts , ( 1. ) Such as respect one another . For there are external Acts of one Person towards another ; but then the Person that is the Object of these actings is not considered absolutely as a Divine Person , but with respect unto some peculiar Dispensation and Condescention . So the Father gives , sends , commands the Son , as he had condescended to take our Nature upon him , and to be the Mediator between God and Man. So the Father and the Son do send the Spirit , as he condescends in an especial manner to the Office of being the Sunctifier and Comforter of the Church . Now these are free and voluntary Acts , depending upon the Sovereign Will Counsel & Pleasure of God , and might not have been without the least diminution of his Eternal Blessedness . ( 2. ) There are especial Acts ad extra towards the Creatures . * This the whole Scripture testifieth unto , so that it is altogether needless to confirm it with particular Instances . None who have learned the first Principles of the Doctrine of Christ , but can tell you what works are ascribed peculiarly to the Father , what to the Son , and what to the Holy Ghost . Besides this will be manifested afterwards in all the distinct Actings of the Spirit , which is sufficient for our purpose . Sect. 6 Fifthly ; Hence it follows unavoidably , that this Spirit of whom we treat , is in himself a distinct , living , powerful , intelligent divine Person ; for none other can be the Author of those internal and external Divine Acts and Operations which are ascribed unto him . But here I must stay a little , and firm that Foundation which we build upon . For we are in the Investigation of those things which that one and self-same Spirit distributeth according to his own Will. And it is indispensibly necessary unto our present Design , that we enquire who , and what that one and self-same Spirit is ; seeing on him and his Will all these things do depend . And we do know likewise , that if men prevail in the Opposition they make unto his Person , it is to no great purpose to concern our selves in his Operations . For the Foundation of any Fabrick being taken away , the Superstructure will be of no use nor abide . Sect. 7 The Opposition that is made in the World against the Spirit of God Doctrinally , may be reduced unto two Heads . For some there are who grant his Personality , or that he is a distinct self-subsisting Person ; but they deny his Deity , deny him to be a participant of the Divine Nature , or will not allow him to be God. A Created Finite Spirit they say he is , but the chiefest of all Spirits that were created , and the Head of all the Good Angels . Such a Spirit they say there is , and that he is called the Spirit of God , or the Holy Ghost , upon the account of the Work wherein he is employed . This way went the Macedonian Hereticks of old , and they are now followed by the Mahumetans ; and some of late among our selves have attempted to revive the same Frenzy . But we shall not need to trouble our selves about this Notion . The folly of it is so evident , that it is almost by all utterly deserted . For such things are affirmed of the Holy Ghost in the Scripture , as that to assert his Personality and deny his Deity , is the utmost madness that any one can fall into in Spiritual things . Wherefore the Socinians , the present great Enemies of the Doctrine of the Holy Trinity , and who would be thought to go soberly about the work of destroying the Church of God , do utterly reject this Plea and Pretence . But that which they advance in the room of it is of no less pernitious Nature and Consequence . For granting the things assigned to him to be the Effects of Divine Power , they deny his Personality ; and assert that what is called by the Name of the Spirit of God , or the Holy Spirit , is nothing but a Quality in the Divine Nature , or the Power that God puts forth for such and such purpose ; which yet is no new invention of theirs . * I do not design here professedly to contend with them about all the Concernments of this Difference ; for there is nothing of importance in all their Pretences or Exceptions , but it will in one place or other occur unto consideration in our Progress ; I shall onely at present confirm the Divine Personality of the Holy Ghost with one Argument ; which I will not say is such as no Man can return the shew of an Answer unto ; For what is it that the Serpentine Wits of Men will not pretend an Answer unto , or an Exception against , if their Lusts and Prejudices require them so to do ? But I will boldly say , it is such as that the Gates of Hell shall never prevail against it in the Hearts of true Believers , the strengthning of whose Faith is all that in it I do aim at . And if it doth not unto all unprejudiced Persons evince the Truth and Reality of the Divine Personality of the Holy Ghost , it must certainly convince all Men , that nothing which is taught or delivered in the Scripture can possibly be understood . Sect. 8 One Consideration which hath in part been before proposed I shall premise , to free the Subject of our Argument from Ambiguity . And this is that this Word or Name Spirit is used sometimes to denote the Spirit of God * himself , and sometimes his Gifts and Graces , the Effects of his Operations on the Souls of Men. And this our Adversaries in this Cause are forced to confess , and thereon in all their Writings distinguish between the Holy Spirit and his Effects . This alone being supposed , I say it is impossible to prove the Father to be a Person , or the Son to be so , both which are acknowledged any other way , than we may and do prove the Holy Ghost to be so . For he to whom all personal Properties , Attributes , Adjuncts , Acts and Operations are ascribed , and unto whom they do belong , and to whom nothing is or can be truly and properly ascribed , but what may and doth belong unto a Person , he is a Person , and him are we taught to believe so to be . So know we the Father to be a Person , as also the Son. For our Knowledg of things is more by their Properties and Operations , than by their Essential Forms . Especially is this so with respect to the Nature Being and Existence of God , which are in themselves absolutely Incomprehensible , Now I shall not confirm the Assumption of this Argument with reference unto the Holy Ghost from this or that particular Testimony , nor from the Assignation of any single Personal Property unto him , but from the constant Uniform Tenor of the Scripture in ascribing all these Properties unto him . And we may add hereunto , that things are so ordered in the Wisdom of God , that there is no Personal Property that may be found in an Infinite Divine Nature , but it is in One place or other ascribed unto him . Sect. 9 There is no Exception can be laid against the force of this Argument , but only that some things on the One hand are ascribed unto the Spirit which belong not unto a Person , nor can be spoken of him who is so ; and on the other , that sundry things that properly belong to Persons are in the Scripture figuratively ascribed unto such things as are not so . Thus as to the first head of this Exception , the Holy Spirit is said to be poured out , to be shed abroad , to be an Unction , or the like , of all which Expressions we shal treat afterwards . What then shall we say , that he is not a Person , but only the Power of God ? Will this render those Expressions concerning him proper ? How can the Vertue of God or the Power of God be said to be poured out , to be shed abroad & the like ? Wherefore both they and we acknowledg that these Expressions are figurative , as many things are so expressed of God in the Scripture and that frequently ; and what is the meaning of them under their figurative Colours we shall afterwards declare . This therefore doth not in the least impeach our Argument , unless this Assertion were true generally ; that whatever is spoken of figuratively in the Scripture is no Person ; which would leave no One in Heaven or Earth . On the other side it is confessed that there are things peculiar unto rational Subsistents or Persons , which are ascribed sometimes unto those that are not so . Many things of this Nature , as to hope , to believe , to bear , are ascribed unto Charity ; 1 Cor. 13. But every one presently apprehends that this Expression is figurative ; the Abstract being put for the Cencrete , by a Metalepsis ; and Charity is said to do that , which a Man endued with that Grace will doe . So the Scripture is said to see , to foresee , to speak , and to judg , which are Personal Actings ; but who doth not see and grant that a Metonymy , is and must be allowed in such assignations ; that being ascribed unto the Effect , the Scripture , which is proper to the Cause , the Spirit of God speaking in it . So the Heavens and the Earth are said the hear , and the Fields with the Trees of the Forrest to sing and clap their hands , by a Prosopopeia . Now concerning these things there is no danger of Mistake . The Light of Reason and their own Nature therein , do give us a sufficient understanding of them . And such figurative Expressions as are used concerning them , are common in all Good Authors . Besides the Scripture it self in other Places innumerable doth so teach and declare what they are , as that its plain and direct proper Assertions do sufficiently expound its own figurative Enunciations . For these and such like Ascriptions are only occasional , the direct description of the Things themselves is given us in other Places . But now with respect unto the Spirit of God all things are otherwise . The constant uniform Expressions concerning him , are such as declare him to be a Person endowed with all Personal Propertys , no Description being any-where given of him inconsistent with their proper Application to him . Sect. 10 If a Sober , Wise , and Honest Man , should come and tell you , that in such a Countrey where he hath been , there is One who is the Governour of it that doth well discharge his Office ; that he heareth Causes , discerneth Right , distributes Justice , relieves the Poor , comforts them that are in distress ; supposing you gave him that Credit which Honesty Wisedom and Sobriety do deserve , would you not believe that he intended a Righteous , Wise , Diligent , Intelligent Person , discharging the Office of a Governour ? What else could any Man living imagine ? But now suppose that another unknown Person , or so far as he is known justly suspected of deceit and forgery , should come unto you and tell you , that all which the other informed you and acquainted you withal was indeed true ; but that the words which he spake have quite another Intention . For it was not a Man or any Person that he intended , but it was the Sun or the Wind that he meant by all which he spake of him . For whereas the Sun by his benign Influences doth make a Countrey fruitful and temperate , suited to the Relief and Comfort of all that dwell therein , and disposeth the Minds of the Inhabitants unto mutual Kindness and Benignity ; he described these things figuratively unto you , under the notion of a Righteous Governour and his Actions , although he never gave you the least intimation of any such Intention . Must you not now believe that either the First Person whom you know to be a Wise Sober and Honest Man , was a Notorious trister , and designed your Ruine if you were to Order any of your occasions according to his Reports ; or that your latter Informer whom you have just reason to suspect of falsehood and deceit in other things , hath endeavoured to abuse both him and you ; to render his Veracity suspected , and to spoyl all your Designs grounded thereon . One of these you must certainly conclude upon . And it is no otherwise in this Case . The Scripture informes us , that the Holy Ghost Rules in and over the Church of God , appointing Overseers of it under him , that he discerns and judgeth all things , that he comforteth them that are faint , strengthens them that are weak , is grieved with them and provoked by them who sin , and that in all these and in other things of the like Nature innumerable , he worketh , ordereth and disposeth all according to the Counsel of his Own Willl . Hereupon it directeth us so to order our Conversation towards God , that we do not grieve him nor displease him , telling us thereon , what great things he will doe for us , on which we lay the stress of our Obedience and Salvation . Can any Man possibly that gives Credit to the Testimony thus proposed in the Scripture , conceive any otherwise of this Spirit , but as of an Holy , Wise , Intelligent , Person . Now whilst we are under the Power of these Apprehensions , there come unto us some Men , Socinians or Quakers , whom we have just cause on many other Accounts to suspect at least of deceit and falsehood ; and they confidently tell us that what the Scripture speaks concerning the Holy Spirit is indeed true ; but that in and by all the Expressions which it useth concerning him , it intendeth no such Person as it seems to do , but an Accident , a Quality , an Effect , or Influence of the Power of God , which figuratively doth all the things mentioned ; namely , that hath a Will figuratively , and Understanding figuratively , discerneth and judgeth figuratively , is sinned against figuratively , and so of all that is said of Him. Can any Man that is not forsaken of all Natural Reason as well as Spiritual Light , chuse now but determine that either the Scripture designed to draw him into Errors and Mistakes about the Principal Concernments of his Soul , and so to ruine him Eternally ; or that these Persons who would impose such a sense upon it , are indeed Corrupt Seducers that seek to overthrow his Faith and Comforts ? Such will they at last appear to be : I shall now proceed to confirm the Argument proposed . Sect. 11 1. All things necessary to this purpose are comprized in the solemn Form of our Initiation into Covenant with God. Mat. 28. 19. Our Lord Jesus Christ commands his Apostles to Disciple all Nations , baptizing them in the Name of the Father , and the Son , and the Holy Ghost . This is the Foundation we lay of all our Obedience and Profession which are to be regulated by this initial Ingagement . Now no Man will or doth deny but that the Father and the Son are distinct Persons . Some indeed there are who deny the Son to be God ; but none are so mad as to deny him to be a Person , though they would have him only to be a Man. All grant him , whether God and Man , or only Man , to be a distinct Person from the Father . Now what confusion must this needs introduce , to add to them and to joyn equally with them as to all the concerns of our Faith and Obedience , the Holy Ghost , if he be not a Divine Person even as they ? If as some fancy he be as Person indeed , but not one that is Divine but a Creature , then here is openly the same Honour assigned unto him who is no more , as unto God himself . This elsewhere the Scripture declares to be Idolatry to be detested , Gal. 1. 8. Rom. 1. 25. And if he be not a Person but a Vertue and Quality in God , and Emanation of Power from him , concerning which our Adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speak things portentous and unintelligible , what sense can any Man apprehend in the Words ? Sect. 12 Besides ; whatever is ascribed unto the other Persons either with respect unto themselves or our Duty towards them , is equally ascribed unto the Holy Ghost . For whatsoever is intended by the Name of the Father and the Son , he is equally with them concerned therein . It is not the Name Father , and the name Son , but the Name of God , that is of them both , that is intended . It is a Name common to them all , and distinctly applyed unto them all ; but they have not in this sense distinct or divers Names . And by the Name of God , either his Being or his Authority is signified ; for other intention of it none have been able to invent . Take the Name here in either sense , and it is sufficient as to what we intend . For if it be used in the first way , then the Being of the Spirit must be acknowledged to be the same with that of the Father . If in the latter he hath the same Divine Authority with him . He who hath the Nature and Authority of God is God , is a Divine Person . Sect. 13 Our Argument then from hence , is not meerly from his being joyned with the Father and the Son ; for so as to some Ends and Purposes any Creatures may be joyned with them . This our Adversaries prove from Acts 20. 32. Ephes. 6. 10. Phil. 3. 10. 2 Thess. 1. 9. and might do it from other places innumerable , although the first of these will not confirm what it is produced to give countenance unto ; Schlicting . de Trinitat . ad . Meisner . p. 605. But it is from the manner and end of his being conjoyned with the Father and the Son , wherein their Name , that is , their Divine Nature and Authority are ascribed unto him , that we argue . Sect. 14 Again we are said to be baptized , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into his Name . And no sense can be affixed unto these words , but what doth unavoidably include his Personality . For two things they may and do intend , nor any thing else but what may be reduced unto them . First , Our Religious owning the Father , Son , and Holy Ghost , in all our Divine Worship , Faith , and Obedience . Now as we own and avow the One , so we do the Other ; for we are alike baptized into their Name , * equally submitting to their Authority , and equally taking the Profession of their Name upon us . If then we avow and own the Father as a Distinct Person , so we do the Holy Ghost . Again by being baptized into the Name of the Father , and of the Son , and of the Holy Ghost , we are sacredly initiated and consecrated or dedicated unto the Service and Worship of the Father , Son , and Holy Ghost . This we take upon us in our Baptism . Herein lies the Foundation of all our Faith and Profession , with that engagement of our selves unto God which constitutes our Christianity . This is the Pledg of our entrance into Covenant with God , and of our giving up our selves unto him in the solemn Bond of Religion . Herein to conceive that any one who is not God as the Father is , who is not a Person as he is also and the Son likewise , is joyned with them for the ends and in the manner mentioned , without the least note of Difference as to Deity or Personality , is a strange fondness , destructive of all Religion , and leading the minds of men towards Polytheism . And as we ingage into all Religious Obedience unto the Father and Son herein , to believe in them , trust , fear , honour and serve them , so we do the same with respect unto the Holy Ghost ; which how we can do , if he be not as they are , no Man can understand . We do not then in this Case from hence merely plead our being baptized into the Holy Ghost , as some pretend . Nor indeed are we said so to be . Men may figuratively be said to be baptized into a Doctrine , when their Baptism is a Pledg and Token of their Profession of it . So the Disciples whom the Apostle Paul met withal at Ephesus , Acts 19. 3. are said to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the baptism of John ; that is , the Doctrine of Repentance for the forgiveness of sins whereof his Baptism was a Pledg . So also the Israelites are said to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Moses , 1 Cor. 10. 2. because he led and conducted them through the Sea , when they were Sprinkled with the Waves of it is a token of their Initiation into the Rites and Ceremonies which he was to deliver unto them . But we are said to be baptized into his Name , which is the same with that of the Father and Son. And certainly this Proposal of God as Father , Son , and Holy Ghost , to be the Object of all our Faith and Worship , and our ingagement hereunto required as the Foundation of all our present Religion and future Hopes , being made unto us , and that under one and the same Name ; if the Doctrine of a Trinity of Persons subsisting in the same individed Essence be not taught and declared in these words , we may justly despair of ever having any Divine Mystery manifested unto us . Sect. 15 2. His Appearance in , and under a visible sign argues his Personal Existence . This is related Matth. 3. 16. Luke 3. 22. John 1. 32. Luke speaks first in general that he descended , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Bodily shape ; or Appearance . And they all agree that it was the shape of a Dove under which he appeared . The words in Matthew are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He saw the Spirit of God descending like a Dove , and lighting , ( or rather coming , ) upon him . He , that is John the Baptist , not Christ himself . The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , refers in this Place to the more remote Antecedent . For although he that is Christ himself also saw the descending of the Holy Spirit , yet I suppose this relates unto that Token which was to be given of him unto John , whereby he should know him , Joh. 1. 32 , 33. The following words are ambiguous . For that Expression , like a Dove , may refer to the manner of his descending , descending , ( in a bodily shape ) as a Dove descends . Or they may respect the manner of his Appearance ; he appeared like a Dove descending . And this sense is determined in the other Evangelists , to the bodily shape wherein he descended . He took the form or shape of a Dove , to make a visible Representation of himself by . For a visible Pledg was to be given of the coming of the Holy Ghost on the Messiah according to the Promise ; and thereby did God direct his great forerunner to the Knowledg of him . Now this was no real Dove . That would not have been a thing so Miraculous as this Appearance of the Holy Ghost is represented to be . And the Text will not bear any such Apprehension , though it was entertained by some of the Antients . For it is evident that this shape of a Dove came out of Heaven . He saw the Heavens opened and the Dove descending , that is out of Heaven , which was opened to make way , as it were , for him . Moreover the Expression of the Opening of the Heavens is not used but with respect unto some Appearance or Manifestation of God himself . And so , or ( which is the same , ) the bowing of the Heavens , is often used ; Psal. 144. 5. Isa. 64. 1. Bow thy Heavens O Lord , and come down . 2 Sam. 22. 10. Ezek. 1. 1. The Heavens were opened and I saw the Visions of God. So Acts 7. 56. God used not this Sign but in some manifestation of himself . And had not this been an Appearance of God , there had been no need of bowing or opening the Heavens for it . And it is plainly said that it was not a Dove , but the shape or representation of a Dove . It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a bodily shape , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a Dove . Sect. 16 As then at the beginning of the old Creation , the Spirit of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incubabat , came and fell on the Waters , cherishing the whole , and communicating a prolifick and vivifick Quality unto it , as a Fowl or Dove in particular gently moves it self upon its Eggs , until with , and by its generative warmth it hath communicated vital heat unto them ; so now at the entrance of the new Creation , he comes as a Dove upon Him who was the immediate Author of it , and virtually comprized it in himself , carrying it on by vertue of his Presence with him . And so this is applyed in the Syriack Ritual of Baptism composed by Severinus , in the account given of the Baptism of Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the pirit of Holiness descended , flying in the likeness of a Dove , and rested upon him , and moved on the Waters . And in the assumption of this form there may be some respect unto the Dove that brought tydings to Noah of the ceasing of the Flood of Waters , and of the ending of the Wrath of God , who thereon said that he would curse the Earth no more , Gen. 8. 11. For herein also was there a significant Representation of him who visited poor lost mankind in their cursed Condition , and proclaimed Peace unto them that would return to God by him the Great Peace-maker , Ephes. 2. 14 , 15. And this Work he immediately ingaged into on the resting of this Dove upon him . Besides there is a natural aptness in that Creature to represent the Spirit that rested on the Lord Jesus . For the known Nature and Course of a Dove is such , as is meet to mind us of Purity and harmless Innocencie , Mat. 10. 16. Hence is that Direction , Be harmless as Doves . So also the sharpness of its sight or eyes , as Cant. 1. 16. Chap. 4. 1. is fixed on , to represent a quick and discerning Understanding , such as was in Christ from the resting of the Spirit upon him , Isa. 11. 3. Sect. 14 The shape thereof that appeared was that of a Dove ; but the Substance it self I judge was of a fiery Nature , an aethereal Substance shaped into the form or resemblance of a Dove . It had the shape of a Dove , but not the appearance of Feathers , Colours , or the like . This also rendred the appearance the more Visible , Conspicuous , Heavenly and Glorious . And the Holy Ghost is often compared to Fire , because he was of old typified or represented thereby . For on the first solemn offering of Sacrifices , there came fire from the Lord for the kindling of them . Hence Theodotion of old rendred . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gen. 4. 4. the Lord had respect to the Offering of Abel ; by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God fired the Offering of Abel , sent down Fire that kindled his Sacrifice as a Token of his Acceptance . However it is certain that at the first Erection of the Altar in the Wilderness , upon the first Sacrifices , fire came out from before the Lord and consumed on the Altar the Burnt-Offering and the Fat ; which when all the People saw , they shouted and fell on their Faces , Levit. 9. 24. And the Fire kindled hereby was to be perpetuated on the Altar , so that none was ever to be used in Sacrifice but what was traduced from it . For a neglect of this Intimation of the Mind of God , were Nadab and Abihu consumed , Chap. 10. 1. So was it also upon the Dedication of the Altar in the Temple of Solomon . Fire came down from Heaven and consumed the Burnt-Offering , 2 Chron. 7. 1. and a fire thence kindled , was alwayes kept burning on the Altar . And in like manner God bare Testimony to the Ministry of Elijah , 1 King. 18. 38 , 39. God by all these signified , that no Sacrifices were accepted with him , where Faith was not kindled in the Heart of the Offerer by the Holy Ghost , represented by the Fire that kindled the Sacrifices on the Altar . And in Answer hereunto is our Lord Jesus Christ said to offer himself through the eternal Spirit , Heb. 9. 14. It was therefore most probably a fiery Appearance that was made . And in the next bodily shape which he assumed , it is expresly said that it was fiery , Acts 2. 3. There appeared unto them cloven Tongues like as of Fire ; which was the Visible Token of the coming of the Holy Ghost upon them . And he chose then that figure of Tongues , to denote the Assistance , which by the miraculous Gift of speaking with divers Tongues , together with that Wisdom and Utterance , which he furnished them withal for the Publication of the Gospel . And thus also the Lord Christ is said to baptize with the Holy Ghost and with Fire , Matth. 3. 11. Not two things are intended , but the latter words and with Fire are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the expression is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; with the Holy Ghost , who is a Spiritual , Divine , Eternal Fire . So God absolutely is said to be a consuming Fire , Heb. 12. 29. Deut. 4. 24. And as in these words , He shall Baptize with the Holy Ghost and with Fire , there is a Prospect unto what came to pass afterwards , when the Apostles received the Holy Ghost with a visible Pledg of fiery Tongues ; So there seems to be a Retrospect by way of Allusion unto what is recorded , Isa. 6. 6 , 7. For a living or fiery Coal from the Altar , where the Fire represented the Holy Ghost or his Work and Grace , having touched the Lips of his Prophet , his sin was taken away both as to the guilt and filth of it . And this is the Work of the Holy Ghost ; who not onely sanctifieth us , but by ingenerating Faith in us , and the application of the Promise unto us , is the Cause and Means of our Justification also , 1 Cor. 6. 11. Tit. 3. 4 , 5 , 6 , 7. whereby our sins on both accounts are taken away . So also his Efficacy in other places is compared unto Fire and Burning ; Isa. 4. 4 , 5. When the Lord shall have washed away the filth of the Daughters of Sion , and shall have purged the Blood of Jerusalem from the midst thereof , by the Spirit of Judgment , and the Spirit of Burning ; He is compared both to Fire and Water , with respect unto the same cleansing vertue in both . So also Mal. 3. 2. Hence as this is expressed , by the Holy Ghost and Fire in two Evangelists , Matth. 3. 11. Luke 3. 16. So in the other two there is mention onely of the Holy Ghost , Mark 8. John 1. 33. the same thing being intended . I have added these things , a little to clear the manner of this Divine Appearance , which also belongs unto the Oeconomy of the Spirit . Sect. 18 Now I say that this Appearance of the Holy Ghost in a bodily shape , wherein he was represented by that which is a Substance and hath a Subsistence of his own , doth manifest that he himself is a Substance and hath a Subsistence of his own . For if he be no such thing , but a meer influential Effect of the Power of God , we are not taught right Apprehensions of him but mere mistakes by this Appearance . For of such an accident there can be no substantial Figure or Resemblance made , but what is monstrous . It is excepted by our Adversaries , ( Crell . de Natur. Spirit . Sanct. ) that a Dove is no Person , because not endued with an Understanding which is essentially required unto the constitution of a Person . And therefore they say no Argument can thence be taken for the Personality of the Holy Ghost . But it is enough that he was represented by a subsisting Substance ; which if they will grant him to be , we shall quickly evince that he is endued with a Divine Understanding , and so is compleatly a Person . And whereas they farther Object , That if the Holy Ghost in the Appearance intended to manifest himself to be a Divine Person , he would have appeared as a Man , who is a Person , for so God or an Angel in his Name appeared under the Old Testament ; it is of no more importance than the preceeding Exception . The Holy Ghost did manifest himself as it seemed good unto him ; and some Reasons for the instructive Use of the shape of a fiery Dove , we have before declared . Neither did God of old appear only in an humane shape . He did so sometimes in a burning fiery Bush , Exod. 3. 2 , 4. Sometimes in a Pill●r of Fire , or a Cloud , Exod. 14. 24. Moreover the Appearances of God , as I have elsewhere demonstrated , under the Old Testament , were all of them of the second Person ; and he assumed an Humane Shape as a preludium unto , and a signification of his future personal Assumption of our Nature . No such thing being intended by the Holy Ghost , he might represent himself under what shape he pleased . Yea the Representation of himself under an humane shape had been dangerous and unsafe for us . For it would have taken off the Use of those instructive Appearances under the Old Testament , teaching the Incarnation of the Son of God ; and also that sole Reason of such Appearances being removed , namely that they had all respect unto the Incarnation of the Second Person , as they would have been by the like appearance of the Third , there would have been danger of giving a false Idea of the Deity unto the Minds of Men. For some might from thence have conceived that God had a bodily shape like unto us , when none could ever be so fond as to imagine him to be like a Dove . And these with the like Testimonies in general are given unto the Divine Personality of the Holy Spirit . I shall next consider those Personal Properties which are particularly and distinctly ascribed unto him . Sect. 19 First ; Understanding or Wisdom , which is the first inseparable Property of an Intelligent Subsistence , is so ascribed unto him in the Acts and Effects of it ; 1 Cor. 2. 10. The Spirit searcheth all things , even the deep things of God. What Spirit it is that is intended is declared expresly , v. 12. For we have not received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of the World are not acted by the Evil Spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but that Spirit which is of God , a signal Description of the Holy Ghost . So he is called his Spirit vers . 10. God hath revealed these things unto us by his Spirit . Now to search is an Act of Understanding . And the Spirit is said to search , because he knoweth , v. 11. No man knoweth the things of a Man save the Spirit of a Man ; which is intimate unto all its own Thoughts and Counsels . So the Things of God knoweth no Man but the Spirit of God ; and by him are they revealed unto us , for by him we know the things that are freely given us of God , v. 12. These things cannot be spoken of any but a Person endued with Understanding . And he thus searcheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deep things of God ; that is the Mysteries of his Will , Counsel , and Grace ; and is therefore a Divine Person that hath an Infinite Understanding . As it is said of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Isa. 40. 28. There is no End , Measure , or Investigation of his Understanding , Psal. 147. 5. There is no number of his Understanding ; it is endless , boundless , infinite . It is excepted ( Schilicting . de Trinitat . p. 605. ) that the Spirit is not here taken for the Spirit himself , nor doth the Apostle express what the Spirit himself doth , but what by the Assistance of the Holy Ghost men are enabled to do . By that Believers are helped to search into the deep Counsels of God. But as this Exception is directly against the words of the Text , so the context will by no means admit of it . For the Apostle giveth an account how the Wisdom , Counsels , and deep things of God , which the World could not understand , were now preached and declared unto the Church . God , saith he , hath revealed them unto us by the Spirit . But how cometh the Spirit himself the Author of these Revelations to be acquainted with these things ? This he hath from his own Nature , whereby he knoweth or searcheth all things , even the deep things of God. It is therefore the Revelation made by the Spirit unto the Apostles and Pen-men of the Scripture of the New Testament , who were acted by the Holy Ghost in like manner as were the Holy Men of old , 1 Pet. 1. 21. which the Apostle intendeth , and not the Illumination and Teaching of Believers in the knowledg of the Mysteries by them revealed , whereof the Apostle treateth in these words . But who is this Spirit ? The same Apostle tells us , that the Judgments of God are unsearchable , and his wayes past finding out , Rom. 11. 33. And asketh who hath known the mind of the Lord , or who hath been his Counsellor ? v. 34. And yet this Spirit is said to search all things , even the deep things of God ; such as to all Creatures are absolutely unsearchable and past finding out . This then is the Spirit of God himself , who is God also . For so it is in the Prophet from whence these words are taken . Who hath directed the Spirit of the Lord , or being his Counsellor hath taught him ? Isa. 40. 13. It will not relieve the Adversaries of the Holy Ghost , though it be pleaded by them , that he is compared with and opposed unto the spirit of a Man , v. 11. which they say is no Person . For no Comparisons hold in all Circumstances . The Spirit of a Man is his Rational Soul endued with Understanding and Knowledg . This is an individual intelligent Substance , capable of a subsistence in a separate Condition . Grant the Spirit of God to be so far a Person , and all their Pretences fall to the ground . And whereas it is affirmed by one among our selves , though otherwise asserting the Deity of the Holy Ghost , ( Good. p. 175. ) that this Expression of searching the things of God , cannot be applyed directly to the Spirit , but must intend his enabling us to search into them , because to search includes imperfection , and the use of means to come to the knowledg of any thing ; it is not of weight in this matter . For such Acts are ascribed unto God with respect unto their Effects . And searching being with us the means of attaining the perfect knowledg of any thing , the perfection of the knowledg of God is expressed thereby . So David prays that God would search him and know his heart , Psal. 139. 23. And he is often said to search the hearts of men , whereby his infinite Wisdom is intimated , whereunto all things are open and naked . So is the Spirit said to search the deep things of God , because of his infinite Understanding , and the perfection of his Knowledg , before which they lie open . And as things are here spoken of the Spirit in reference unto God the Father ; so are they spoken of him , in reference unto the Spirit . Rom. 8. 27. He that searcheth the Hearts , knoweth the Mind of the Spirit . And hereunto that this Spirit is the Author of Wisdom and Understanding in and unto others ; and therefore he must have them in himself , and that not virtually or causally onely , but formally also . 1 Cor. 12. 8. Wisdom and Knowledg are reckoned among the Gifts bestowed by him . For those of Faith and Tongues it is enough that they are in him virtually . But for Wisdom and Understanding , they cannot be given by any but he that is wise and understandeth what he doth . And hence is he called expresly a Spirit of Wisdom and Understanding , of Counsel and Knowledg , Isa. 11. 3. I might confirm this by other Testimonies where other Effects of Understanding are ascribed unto him ; as 1 Tim. 4. 1. 1 Pet. 1. 11. 2 Pet. 1. 21. but what hath been spoken is sufficient unto our purpose . Sect. 20 Secondly ; A Will is ascribed unto him . This is the most eminently distinguishing Character and Property of a Person . Whatever is endued with an intelligent Will is a Person . And it cannot by any Fiction with any tolerable congruity be ascribed unto any thing else , unless the Reason of the Metaphor be plain and obvious . So when our Saviour sayes of the VVind that it bloweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it willeth or listeth , Joh. 3. 8. the abuse of the Word is evident . All intended is , that the Wind as unto us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not at all at our disposal ; acts not by our Guidance or Direction . And no Man is so foolish as not to apprehend the meaning of it , or once to enquire whether our Saviour doth properly ascribe a Will to the Wind or no. So James , Chap. 3. v. 4. The words rendred by us , turned about with a very small Helm , whithersoever the Governour listeth , are in the Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which the act of Willing is ascribed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the imp●tus or inclination of the Governour ; which yet hath not a Will. But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Philosophers ; the motus primo-primus or the first Agitation or Inclination of the Mind ; but it is the Will it self under an earnest Inclination , such as is usual with them who govern Ships by the Helms in Storms . Hereunto the Act of Willing is properly ascribed , and he in whom it is proved to be a Person . Thus a Will acting with Understanding and Choice , as the Principle and Cause of his outward Actions is ascribed unto the Holy Ghost , 1 Cor. 12. 11. All these things worketh that one and self-same Spirit dividing unto every Man as he will. He had before asserted that he was the Author and Donor of all the Spiritual Gifts which he had been discoursing about , v. 4 , 5 , 6. These Gifts he declares to be various , as he manifests in nine Instances , and all variously disposed of by him , v. 8 , 9 , 10. If now it be enquired what is the Rule of this his distribution of them , he tells us that it is his own Will , his Choice and Pleasure . What can be spoken more fully and plainly to describe an intelligent Person , acting voluntarily with freedom and by choice I know not . Sect. 21 We may consider what is excepted hereunto . They say ( Schli●ting . p. 610. ) that the Holy Ghost is here introduced as a Person by a Prosopopeia ; that the distribution of the Gifts mentioned is ascribed unto him by a Metaphor ; and by the same or another Metaphor , he is said to have a Will or to act as he will. But is it not evident that if this course of interpreting or rather of perverting Scripture may be allowed , nothing of any certainty will be left unto us therein . It is but saying this or that is a Metaphor , and if one will not serve the turn , to bring in two or three one on the neck of another and the work is done , the Sense intended is quite changed and lost . Allow this Liberty or bold Licentiousness , and you may overthrow the Being of God himself and the Mediation of Christ , as to you Testimony given unto them in the Scripture . But the words are plain , He d●videth to every one as he will. And for the confirmation of his Deity , though that be out of question on the supposition of his Personality , I shall only add from this place , that he who hath the sovereign disposal of all Spiritual Gifts , having only his own Will which is infinitely Wise and Holy , for his Rule , He is over all God blessed for ever . Sect. 22 Thirdly ; Another Property of a living Person is Power . A Power whereby any one is able to act according to the guidance of his Understanding and the determinations of his Will ; declares him to be a Person . It is not the meer ascription of Power absolutely , or ability unto any thing that I intend . For they may signifie no more but the Efficacy wherewith such things are attended in their proper places , as Instruments of the Effects whereunto they are applyed . In this sense Power is ascribed to the Word of God , when it is said , to be able to save our Souls , Jam. 1. 21. And Acts 20. 32. The Word of God's Grace is said to be able to build us up , and to give us an Inheritance among them that are sanctified ; if that place intend the Word written or preached , whereinto I have made enquiry elsewhere . For these things are clearly interpreted in other places . The Word is said to be able , yea to be the Power of God unto Salvation , Rom. 1. 16. because God is pleased to use it and make it effectual by his Grace unto that End. But where Power , Divine Power is absolutely ascribed unto any one , and that declared to be put forth and exercised by the Understanding , and according to the Will of him to whom it is so ascribed , it doth undeniably prove him to be a Divine Person . For when we say the Holy Ghost is so , we intend no more but that he is one who by his own Divine Understanding , puts forth his own Divine Power . So is it in this Case , Job 32. 4. The Spirit of God hath made me , and the Breath of the Almighty hath given me Life . Creation is an Act of Divine Power ; the highest we are capable to receive any Notion of . And it is also an Effect of the Wisdom and Will of him that createth , as being a voluntary act and designed unto a certain end . All these therefore are here ascribed to the Spirit of God. It is excepted ( Schlicting . p. 613 , 615. ) that by the Spirit of God here mentioned , no more is intended but our own vital Spirits , whereby we are quickned , called the Spirit of God because he gave it . But this is too much confidence ; The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There were two distinct Divine Operations in and about the Creation of Man. The first was the forming of his Body out of the Dust of the Earth ; This is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He made he formed : and secondly , the infusion of a living or quickning Soul into him , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Breath of Life . Both these are here distinctly mentioned ; the first ascribed to the Spirit of God , the other to his Breath ; that is the same Spirit considered in a peculiar way of operation in the Infusion of the rational Soul. Such is the sense of those figurative and oenigmatical words ; God breathed into Man the Breath of Life ; that is by his Spirit he effected a Principle of Life in him , as we shall see afterwards . Isa. 11. 2. As he is called a Spirit of Wisdom and Understanding , so is he also of Might or Power ; and although it may be granted that the things there mentioned are rather Effects of his Operations than Adjuncts of his Nature ; yet he who effecteth Wisdom and Power in others , must first have them himself . To this purpose also is that demand , Mich. 2. 7. Is the Spirit of the Lord straitned or shortned ? that is , in his Power , that he cannot Work and Operate in the Prophets and his Church as in former dayes ; And the same Prophet , Chap. 3. vers . 8. affirms , That he is full of Power , and of Judgment , and of Might , by the Spirit of the Lord. These things were wrought in him by his Power , as the Apostle speaks to the same purpose , Ephes. 3. 16. Those by whom this Truth is opposed , do lay out all their strength and skill in Exceptions , I may say Cavils , against some of these particular Testimonies and some Expression in them . But as to the whole Argument taken from the consideration of the Design and Scope of the Scripture in them all they have nothing to except . Sect. 24 To compleat this Argument , I shall add the Consideration of those Works and Operations of all sorts which are ascribed to the Spirit of God , which we shall find to be such as are not capable of an assignation unto him with the least congruity of Speech , or design of speaking intelligibly , unless he be a distinct singular Subsistent , or Person endued with Divine Power and Understanding . And here what we desired formerly might be observed must be again repeated . It is not from a single Instance of every one of the Works which we shall mention that we draw and confirm our Argument . for some of them singly considered may perhaps sometimes be metaphorically ascribed unto other Causes , which doth not prove that therefore they are Persons also , which contains the force of all the Exceptions of our Adversaries against these Testimonies . But as some of them at least never are nor can be assigned unto any but a Divine Person ; So we take our Argument from their joint consideration , or the uniform constant Assignation of them all unto him in the Scriptures , which renders it irrefragable . For the things themselves I shall not insist upon them because their particular Nature must be afterwards unfolded . Sect. 25 First ; He is said to teach us , Luk. 12. 12. The Holy Ghost shall teach you what you ought to say , John 14. 26. The Comforter which is the Holy Ghost whom the Father will send in my Name , he shall teach you all things , and bring all things to remembrance , 1 John 2. 27. He is the Unction which teacheth us all things ; how and whence he is so called shall be afterwards declared . He is the great Teacher of the Church , unto whom the accomplishment of that great Promise is committed ; and they shall be all taught of God , John 6. 45. It is said with the Church of God when Her Teachers are removed into a Corner , and Her Eyes see them not . But better lose all other Teachers and that utterly , than to lose this great Teacher only . For although he is pleased to make use of them , He can teach effectually and savingly without them where they are removed and taken away ; but they cannot teach without him unto the least Spiritual Advantage . And those who pretend to be Teachers of others , and yet despise his teaching Assistance , will one day find that they undertook a Work which was none of theirs . But as unto our use of this Assertion it is excepted , that the Apostle affirms , that Nature also teacheth us ; 1 Cor. 11. 14. Doth not even Nature it self teach you ? Now Nature is not a Person . This is the way and manner of them with whom we have to do . If any word in a Testimony produced by us have been any where used metaphorically , though it be never so evident that it is so used in that place , instantly it must have the same figurative Application in the Testimony excepted against , although they can give no Reason why it should so signifie . And if this course of excepting be allowed , there will be nothing left intelligible in the Scripture nor in any other Author , nor in common Conversation in the World. For there is scarce any Word or Name of thing but one where or other is or hath been abused or used Metaphorically . In particular , Nature in this place of the Apostle is said to teach us objectively , as the Heavens and Earth teach us in what we learn from them . For it is said to teach us what we may learn from the customs and actings of them , who live proceed and act according to the Principles Dictates and Inclinations of it . Every one sees that here is no intimation of an active teaching by Instruction or a reall Communication of Knowledg ; but it is said figuratively to do what we do with respect unto it . And not only in several places , but in the same Sentence a word may be used properly with respect unto one thing , and abusively with respect unto another . As in that saying of the Poet ; Disce puer virtutem ex me , verumque laborem ; Fortunam ex aliis . For Vertue and Industry are to be learned properly ; but Fortune , as they called it , or prosperous Events are not so . These things therefore are very different , and their difference is obvious unto all . But we insist not meerly on this or that particular Instance . Let any Man not absolutely prepossessed with prejudice , read over that Discourse of our Saviour unto his Disciples , wherein he purposely instructs them in the Nature and Work of the Spirit of God , on whom as it were he then devolved the care of them and the Gospel according unto the Promise John 14 , 15 , 16 , Chap. and he will need no farther Instruction or Confirmation in this Matter . He is there frequently called the Comforter , the Name of a Person , and that vested with an Office , with respect unto the Work that he would do ; and another Comforter in answer and conformity unto the Lord Christ who was one Comforter and a Person as all grant , Chap. 14. 16. If he be not so , the intention of this Expression with these Circumstances , must be to deceive us and not instruct us . He tells them moreover that he is one whom the World neither sees nor knows , but who abideth with and dwelleth in Believers , v. 17. One whom the Father would send , and who would come accordingly ; and that to teach them , to lead and guide them , and to bring things to their remembrance , v. 26. A Comforter that should come and testifie or bear witness unto him , Chap. 15. 26. One that should be sent of Him to reprove the world of Sin , Righteousness , and Judgment , Chap. 16. 7 , 8. and abide with his Disciples to supply his own bodily absence . So is he said to Speak , Guide , Teach , Hear , to receive of Christ and to shew it unto others , v. 13 , 14. with sundry other things of the same Nature and Importance . And these things are not spoken of him occasionally or in transitu , but in a direct continued Discourse , designed on purpose by our Lord Jesus Christ , to acquaint his Disciples who he was , and what he would do for them . And if there were nothing spoken of him in the whole Scripture but what is here declared by our Saviour , all unprejudiced Men must and would acknowledg him to be a Divine Person . And it is a confidence swelling above all bounds of Modesty , to suppose that because one or other of these things are or may be Metaphorically or Metaleptically ascribed unto this or that thing which are not Persons , when the figurativeness of such an Ascription is plain and open ; that therefore they are all of them in like manner so ascribed unto the Holy Ghost in that Discourse of our Saviour unto his Disciples , wherein he designed the Instruction of them as above declared . Of the same Nature is that which we discoursed before concerning his searching of all things , from 1 Cor. 2. 11. which as it proves him to be an understanding Agent , so it undeniably denotes a Personal Action . Such also are the things mentioned ; Rom. 8. 15 , 16 , 26. He helpeth our Infirmities , he maketh intercession for us , He himself beareth ; witness with our Spirits ; the particular meaning of all which Expressions shall be afterwards enquired into . Here the only refuge of our Adversaries is to cry up a Prosopopaeia , ( Schlicting . p. 627. ) But how do they prove it ? Only by saying that these things belong properly to a Person which the Spirit is not : Now this is nothing but to set up their own false Hypothesis against our Arguments , and not being able to contend with the Premises to deny the Conclusion . Sect. 26 There are two other places of this Nature both to the same purpose sufficient of themselves to confirm our Faith in the Truth pleaded for . And these are Acts 13. 2 , 4. As they ministred unto the Lord and fasted , the Holy Ghost said , separate me Barnabas and Saul for the Work whereunto I have called them . So they being sent forth by the Holy Ghost departed . The other is Acts 20. 28. Take heed therefore unto your selves , and to all the Flock , over the which the Holy Ghost hath made you Overseers . These places hold a good correspondence ; and what is reported in an extraordinary case as matter of Fact in the first , is doctrinally applyed unto ordinary Cases in the latter . And two things are remarkable in the first Place . ( 1. ) The Holy Ghost's designation of Himself as the Person unto whom and whose Work Barnabas and Saul were to be separated and dedicated . Saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not , separate me , as in our Translation , making the Spirit onely the Author of the Command , but separate unto me ; which proposeth him also as the Object of the Duty required , and the Person whose Work was to be attended . Who or what then is intended by that Pronoun Me ? Some Person is directed unto and signified thereby . Nor can any Instance be given where it is so much as figuratively used , unless it be in a professed Parable . That remains therefore to be enquired into , Who is intended in that word Me ? And the words are the words of the Holy Ghost ; The Holy Ghost said separate unto me ; He therefore alone is intended . All the Answer which the Wit and Diligence of our Adversaries can invent is , That these words are ascribed unto the Holy Ghost , because the Prophets that were in the Church of Antioch spake therein by his Instinct and Inspiration . But in this Evasion there is no regard unto the force of our Argument ; for we do not argue meerly from his being said to speak but from what is spoken by him , separate unto me , and do enquire whether the Prophets be intended by that word or no ? If so , which of them ? for they were many by whom the Holy Ghost spake the same thing ; and some one must be intended in common by them all . And to say that this was any of the Prophets is foolish , indeed blasphemous . ( 2. ) The close of the third Verse confirms this application of the Word , to the Work whereunto I have called them . This confessedly is the Holy Ghost . Now to call Men to the Ministry is a free Act of Authority Choice and Wisdom , which are Properties of a Person and none other . Nor is either the Father or the Son in the Scripture introduced more directly clothed with Personal Properties than the Holy Ghost is in these places . And the whole is confirmed vers . 4. And they being sent forth by the Holy Ghost , departed . He called them by furnishing them with Ability and Authority for their work ; he commanded them to be set apart by the Church , that they might be blessed and owned in their Work ; and he sent them forth by an impression of his Authority on their Minds given them by those former Acts of his . And if a Divine Person be not hereby described , I know not how he may so be . Sect. 27 The other Text speaks unto the same purpose , Chap. 20. 28. It is expresly said that the Holy Ghost made the Elders of the Church the Overseers of it . The same Act of Wisdom and Authority is here again assigned unto him ; and here is no room left for the Evasion before insisted on . For these words were not spoken in a way of Prophesie , nor in the Name of the Holy Ghost , but concerning him . And they are Explicatory of the other . For he must be meant in those Expression , separate unto Me those whom I have called , by whom they are made Ministers . Now this was the Holy Ghost , for he makes the Overseers of the Church . And we may do well to take notice , that if he did so then he doth so now ; for they were not Persons extraordinarily inspired or called that the Apostle intends , but the ordinary Officers of the Church . And if Persons are not called and constituted Officers as at the first in ordinary Cases , the Church is not the same as it was . And it is the Concernment of those who take this Work and Office upon them , to consider what there is in their whole Undertaking that they can ascribe unto the Holy Ghost . Persons furnished with no Spiritual Gifts or Abilities , entring into the Ministry in the pursuit of Secular Advantages , will not easily satisfie themselves in this Enquiry , when they shall be willing , or be forced at the last to make it . Sect. 28 There remains yet one sort of Testimonies to the same purpose which must briefly be passed through . And they are those where he is spoken of as the Object of such Actings and Actions of Men as none but a Person can be . For let them be applyed unto any other Object and their Inconsistency will quickly appear . Thus he is said to be tempted of them that sin . You agree together to tempt the Spirit of the Lord , Acts 5. 9. In what sense soever this word is used , whether in that which is indifferent to try , as God is said to tempt Abraham , or in that which is evil , to provoke or induce to sin , it never is , it never can be used but with respect unto a Person . How can a Quality , an Accident , an Emanation of Power from God be tempted ? None can possibly be so but he that hath an Understanding to consider what is proposed unto him , and a Will to determine upon the Proposals made . So Satan tempted our first Parents ; so Men are tempted by their own Lusts ; so are we said to tempt God when we provoke him by our Unbelief , or when we unwarrantably make Experiments of his Power . So did they tempt the Holy Ghost , who sinfully ventured on his Omniscience as if he would not or could not discover their sin ; or on his Holiness , that he would patronize their Deceit . In like manner Ananias is said to lie to the Holy Ghost , vers . 3. And And none is capable of lying unto any other but such a one as is capable of hearing and receiving a Testimony . For a Lie is a false Testimony given unto that which is spoken or uttered in it . This He that is lyed unto , must be capable of judging and determining upon , which without Personal Properties of Will and Understanding none can be . And the Holy Ghost is here so declared to be a Person , as that he is declared to be One that is also Divine . For so the Apostle Peter declares in the Exposition of the words , v. 4. Thou hast not lyed unto Men but unto God. These things are so plain and positive , that the Faith of Believers will not be concerned in the Sophistical Evasions of our Adversaries . In like manner he is said to be resisted , Acts 7. 51. which is the moral Reaction or Opposition of one Person unto another . So also is he said to be grieved , or we are commanded not to grieve him , Ephes. 4. 30. as they of old were said to have rebelled and vexed the Holy Spirit of God , Isa. 63. 10. A figurative Expression is allowed in these words . Properly the Spirit of God cannot be grieved or vexed ; for these things include such Imperfections as are incompetent unto the Divine Nature . But as God is said to repent and to be grieved at his heart , Gen. 6. 6. when he would do things correspondent unto those which Men will do , or judg fit to be done on such Provocations ; and when he would declare what Effects they would produce in a Nature capable of such perturbations ; So on the same Reason is the Spirit of God said to be grieved and vexed . But this can no way be spoken of him , if he be not one whose respect unto sin may from the Analogie unto humane Persons , be represented by this figurative Expression . To talk of grieving a Vertue , or an actual Emanation of Power , is to speak that which no Man can understand the Meaning or Intention of . Surely He that is thus tempted resisted and grieved by Sin and Sinners , is one that can understand judg and determine concerning them . And these things being elsewhere absolutely spoken concerning God , it declares that he is so , with respect unto whom they are mentioned in particular . Sect. 24 The whole of the Truth contended for is yet more evident in that Discourse of our Saviour , Matth. 12. 24. The Pharisees said , He doth not cast out Devils but by Beelzebub the Prince of Devils , v. 28. If I cast out Devils by the Spirit of God , then the Kingdom of God is come unto you , v. 31 , 32. Wherefore I say unto you , All manner of Sin and Blasphemy shall be forgiven unto Men , but the Blasphemy against the Holy Ghost shall not be forgiven unto Men ; And whosoever speaketh a word against the Son of Man , it shall be forgiven him ; but whosoever speaketh against the Holy Ghost , it shall not be forgiven him . To the same purpose see Luk. 12. 8 , 9 , 10. The Spirit is here expresly distinguished from the Son , as one Person from another . They are both spoken of with respect unto the same things in the same manner ; and the things mentioned are spoken concerning them universally in the same sense . Now if the Holy Ghost were only the Vertue and Power of God then present with Jesus Christ in all that he did , Christ and that Power could not be distinctly spoken against for they were but one and the same . The Pharisees blasphemed , saying , That he cast out Devils by Beelzebub the Prince of Devils . A Person they intended , and so expressed him by his Name Nature and Office. To which our Saviour replies , that he cast them out by the Spirit of God ; A Divine Person opposed to him who is Diabolical . Hereunto he immediately subjoyns his Instruction and Caution , that they should take heed how they blasphemed that Holy Spirit , by assigning his Effects and Works to the Prince of Devils . And blasphemy against him directly manifests both what and who He is ; especially such a peculiar blasphemy as carrieth an aggravation of Guilt along with it , above all that Humane Nature in any other Instance is capable of . It is supposed that blasphemy may be against the Person of the Father . So was it in him who blasphemed the Name of Jehovah and cursed by it , Levit. 24. 11. The Son as to his distinct Person may be blasphemed , so it is said here expresly ; and thereon it is added that the Holy Ghost also may be distinctly blasphemed , or be the immediate Object of that Sin which is declared to be inexpiable . To suppose now that this Holy Ghost is not a Divine Person , is for Men to dream whilst they seem to be awake . Sect. 30 I suppose by all these Testimonies we have fully confirmed what was designed to be proved by them ; namely , that the Holy Spirit is not a Quality as some speak residing in the Divine Nature ; not a meer Emanation of Vertue and Power from God ; not the acting of the Power of God in and unto our Sanctification , but an Holy Intelligent Subsistent or Person . And in our Passage many Instances have been given , whence it is undeniably evident that he is a Divine Self-sufficient Self-subsisting Person , together with the Father and the Son equally participant of the Divine Nature . Nor is this distinctly much disputed by them with whom we have to do . For they confess that such things are ascribed unto him as none but God can effect . Wherefore denying him so to be , they lay up all their hopes of success in denying him to be a Person ; But yet because the Subject we are upon doth require it , and it may be useful to the Faith of some ; I will call over a few Testimonies given expresly unto his Deity also . Sect. 31 First ; He is expresly called God ; and having the Name of God properly and directly given unto him , with respect unto Spiritual Things , or things peculiar unto God , he must have the Nature of God also , Acts 5. 3. Ananias is said to lie to the Holy Ghost . This is repeated and interpreted v. 4. Thou hast not lyed unto Men but unto God. The Declaration of the Person intended by the Holy Ghost , is added for the aggravation of the Sin , for he is God. The same Person , the same Object of the sin of Ananias is expressed in both places ; and therefore the Holy Ghost is God. The word for lying is the same in both places ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only it is used in a various construction ; v. 3. It hath the Accusative Case joyned unto it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that thou shouldest deceive , or think to deceive or attempt to deceive the Holy Ghost : How ? by lying unto him in making a Profession in the Church wherein he presides of that which is false . This is explained v. 4. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast lyed unto God ; the Nature of his Sin being principally intended in the first place , and the Object in the latter . Wherefore in the progress of his Discourse , the Apostle calls the same sin a tempting of the Spirit of the Lord , vers . 9. It was the Spirit of the Lord that he lyed unto when he lyed unto God. These three Expressions the Holy Ghost , God , the Spirit of the Lord do denote the same thing and Person , or there is no coherence in the Discourse . It is excepted that what is done against the Spirit is done against God , because he is sent by God. It is true , as he is sent by the Father , what is done against him is morally and as to the Guilt of it done against the Father . And so our Saviour tells us with respect unto what was done against himself . For saith he , He that despiseth me , despiseth him that sent me . But directly and immediately both Christ and the Spirit were sinned against in their own Persons . He is God here provoked . So also He is called Lord in a sense appropriate unto God alone , 2 Cor. 3. 17 , 18. Now the Lord is that Spirit ; and we are changed from Glory to Glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Lord the Spirit , or the Spirit of the Lord ; where also Divine Operations are ascribed unto him . What is affirmed to this purpose , 1 Cor. 12. 6 , 7 , 8. hath been observed in the opening of the beginning of that Chapter at the beginning of our Discourse . The same also is drawn by just Consequence from the comparing of Scriptures together , wherein what is spoken of God absolutely in one place is applyed directly and immediately unto the Holy Ghost in another . To instance in one or two particulars , Levit. 26. 11 , 12. I will , saith God , set my Tabernacle amongst you ; and I will walk among you , and will be your God , and ye shall be my People . The accomplishment of this Promise the Apostle declares , 2 Cor. 6. 16. Ye are the Temple of the Living God , as God hath said , I will dwell in them , and walk amongst them , and I will be their God , and they shall be my People . How and by whom is this done ? 1 Cor. 3. 16 , 17. Know you not that ye are the Temple of God , and that the Spirit of God dwelleth in you ? If any Man defile the Temple of God , him will God destroy , for the Temple of God is Holy , which ye are . If it were then God who of old promised to dwell in his People and to make them his Temple thereby , then is the Holy Spirit God ; for he it is , who according to that Promise thus dwelleth in them . So Deut. 32. 12. speaking of the People in the Wilderness , he saith , The Lord alone did lead him ; And yet speaking of the same People at the same time it is said , That the Spirit of the Lord did lead them , and caused them to rest , Isa. 63. 14. The Spirit of the Lord therefore is Jehovah , or Jehovah alone did not lead them . That also which is called in the same People their sinning against God , and provoking the most High in the Wilderness , Psalm . 78. 17 , 18. is termed their rebelling against , and vexing the Holy Spirit , Isa. 63. 10 , 11. And many other Instances of an alike Nature have been pleaded and vindicated by others . Sect. 32 Add hereunto in the last place , that Divine Properties are assigned unto him . As Eternity ; Heb. 9. 14. He is the Eternal Spirit . Immensity , Psalm . 139. 7. Whither shall I flee from thy Spirit . Omnipotency , Micah 2. 8. The Spirit of the Lord is not straitned ; compared with Isa. 40. 28. The Power of the Spirit of God ; Rom. 15. 19. Prescience , Acts 1. 16. This Scripture must be fulfilled which the Holy Ghost by the Mouth of David spake before concerning Judas . Omniscience ; 1 Cor. 2. 10 , 11. The Spirit searcheth all things , even the deep things of God. Sovereign Authority over the Church , Acts 13. 3. Acts 20. 28. The Divine Works also which are assigned unto him , are usually and to good purpose pleaded in the vindication of the same Truth . But these in the progress of our Discourse I shall have occasion distinctly to consider and inquire into , and therefore shall not in this place insist upon them . What hath been proposed cleared and confirmed may suffice as unto our present purpose ; that we may know who He is , concerning whom , his Works and Grace , we do design to Treat . Sect. 33 I have but one thing more to add concerning the Being and Personality of the Holy Spirit . And this is that in the Order of Subsistence He is the Third Person in the Holy Trinity . So it is expressed in the solemn Numeration of them , where their Order gives great direction unto Gospel-Worship and Obedience ; Matth. 28. 18. Baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost . This Order I confess in their Numeration , because of the Equality of the Persons in the same Nature is sometimes varied . So Rev. 1. 4 , 5. Grace be unto you , and Peace , from him which is , and which was , and which is to come , and from the seven Spirits which are before his Throne , and from Jesus Christ. The Holy Spirit under the name of the seven Spirits before the Throne of God , because of his various and perfect Operations in and towards the Church , is reckoned up in order before the Son Jesus Christ. And so in Paul's euctical conclusion unto his Epistles , the Son is placed before the Father : 2 Cor. 13. 14. The Grace of the Lord Jesus Christ , and the Love of God , and the Communion of the Holy Ghost be with you all . And some think that the Holy Ghost is mentioned in the first place : Col. 2. 2. The acknowledgment of the Mystery of God , and of the Father , and of Christ. In this expression of them therefore we may use our liberty , they being all one God over all blessed for ever . But in their true and natural Order of Subsistence , and consequently of Operation , the Holy Spirit is the Third Person . For as to his Personal Subsistence , he proceedeth from the Father and the Son , being equally the Spirit of them both as hath been declared . This constitutes the natural Order between the Persons which is unalterable . On this depends the Order of his Operation ; for his working is a consequent of the Order of his Subsistence . Thus the Father is said to send him , and so is the Son also , John 14. 16 , 26. Chap. 16. 7. And he is thus said to be sent by the Father and the Son , because he is the Spirit of the Father and Son , proceeding from both , and is the next cause in the Application of the Trinity unto External Works . But as he is thus sent , so his own Will is equally in and unto the Work for which he is sent . As the Father is said to send the Son , and yet it was also his own Love and Grace to come unto us and to save us . And this ariseth from hence , that in the whole Oeconomy of the Trinity , as to the Works that outwardly are of God , especially the Works of Grace , the order of the Subsistence of the Persons in the same Nature is represented unto us , and they have the same dependance on each other in their Operations as they have in their Subsistence . The Father is the Fountain of all , as in Being and Existence so in Operation . The Son is of the Father , begotten of him , and therefore as unto his Work is sent by him . But his own Will is in and unto what he is sent about . The Holy Spirit proceedeth from the Father and the Son , and therefore is sent and given by them as to all the Works which he immediately effecteth ; but yet his own Will is the direct Principle of all that he doth . He divideth unto every one according to his own Will. And thus much may suffice to be spoken about the Being of the Holy Spirit , and the order of his Subsistence in the Blessed Trinity . Peculiar Works of the HOLY SPIRIT in the First or Old Creation . CHAP. IV. ( 1. ) Things to be observed in Divine Operations . The Works of God , how ascribed absolutely unto God , and how distinctly to each Person . ( 2. ) The Reason hereof . ( 3. ) Perfecting Acts in Divine Works ascribed unto the Holy Spirit and why . ( 4 , 5. ) Peculiar Works of the Spirit with respect unto the Old Creation . ( 6. ) The Parts of the Old Creation . Heaven and its Host. What the Host of Heaven . The Host of the Earth . ( 7. ) The Host of Heaven compleated by the Spirit . ( 8. ) And of the Earth . ( 9. ) His moving on the Old Creation , Psal. 104. 30. ( 10. ) The Creation of Man , the Work of the Spirit therein . ( 11 , 12 , 13 , 14 , 15. ) The Work of the Spirit in the preservation of all things when created , Natural and Moral . ( 16. ) Farther Instances thereof , in and out of the Church . ( 17. ) Work of the Spirit of God in the Old Creation why sparingly delivered . Sect. 1 INtending to treat of the Operations of the Holy Ghost or those which are peculiar unto him , some things must be premised concerning the Operation of the Godhead in general , and the manner thereof . And they are such as are needful to guide us in many Passages of the Scripture , and to direct us aright in the Things in particular which now lie before us . I say then ( 1. ) that all Divine Operations are usually ascribed unto God absolutely . So it is said God made all things , and so of all other Works whether in Nature or in Grace . And the reason hereof is , because the several Persons are individed in their Operations , acting all by the same Will , the same Wisdom , the same Power . Every Person therefore is the Author of every Work of God , because each Person is God , and the Divine Nature is the same individed Principle of all Divine Operations . * And this ariseth from the Unity of the Persons in the same Essence . But as to the manner of Subsistence therein , there is Distinction Relation and Order between and among them . And hence there is no Divine Work but is distinctly assigned unto each Person and eminently unto one . So is it in the Works of the Old Creation and so in the New , and in all particulars of them . Thus the Creation of the World is distinctly ascribed to the Father as his Work , Acts 4. 24. And to the Son as his , John 1. 3. and also to the Holy Spirit , Job 33. 4. but by the way of eminence to the Father , and absolutely to God , who is Father Son and Holy Spirit . Sect. 2 The Reason therefore why the Works of God are thus distinctly ascribed unto each Person , is because in the individed Operation of the Divine Nature , each Person doth the same Work in the Order of their Subsistence ; not one as the Instrument of the other or meerly employed by the other , but as one common Principle of Authority , Wisdom , Love , and Power . How come they then eminently to be assigned one to one Person , another to another ? As unto the Father are assigned Opera Naturae , the Works of Nature or the Old Creation ; to the Son , Opera Gratiae procuratae , all Divine Operations that belong unto the recovery of Mankind by Grace ; and unto the Spirit , Opera Gratiae applicatae , the Works of God whereby Grace is made effectual unto us . And this is done ; ( 1. ) * when any especial Impression is made of the especial property of any Person on any Work , then is that work assigned peculiarly to that Person . So there is of the Power and Authority of the Father on the Old Creation , and of the Grace and Wisdom of the Son on the New. ( 2. ) Where there is a peculiar condescention of any Person unto a Work wherein the others have no concurrence but by Approbation and Consent . Such was the susception of the Humane Nature by the Son and all that he did therein . And such was the Condescention of the Holy Ghost also unto his Office , which intitles him peculiarly and by way of Eminence unto his own immediate Works . Sect. 3 ( 2. ) Whereas the Order of Operation among the Distinct Persons , depends on the Order * of their Subsistence in the Blessed Trinity in every great Work of God , the Concluding , Compleating , Perfecting Acts are ascribed unto the Holy Ghost . † This we shall find in all the Instances of them that will fall under our consideration . Hence the immediate actings of the Spirit are the most hidden , curious , and mysterious , as those which contain the perfecting part of the Works of God. Some seem willing to exclude all thoughts or mention of him from the Works of God ; but indeed without him no part of any Work of God is perfect or compleat . ‖ The beginning of Divine Operations is assigned unto the Father as he is fons & origo Deitatis , the Fountain of the Deity it self . Of him , and through him , and to him are all things , Rom. 11. 32. The subsisting , establishing , and upholding of all things is ascribed unto the Son : He is before all things , and by him all things consist ; Col. 1. 17. As he made all things with the Father , so he gives them a consistency , a permanency in a peculiar manner , as he is the Power and Wisdom of the Father . He upholds all things by the Word of his Power Heb. 1. 3. And the finishing and perfecting of all these Works is ascribed to the Holy Spirit , as we shall see . I say not this as though one Person succeeded unto another in their Operation , or as though where one ceased and gave over a Work , the other took it up and carried it on . For every Divine Work and every part of every Divine Work is the Work of God , that is , of the whole Trinity unseparably and undividedly . But on these Divine Works which outwardly are of God , there is an especial impression of the order of the Operation of each Person with respect unto their natural and necessarie Subsistence , as also with regard unto their internal Characteristical Properties , whereby we are distinctly taught to know them and adore them . And the due Consideration of this order of things will direct us in the right understanding of the proposals that are made unto our Faith , concerning God in his Works and Word . Sect. 4 These things being premised , we proceed to consider what are the peculiar Operations of the Holy Spirit , as revealed unto us in the Scripture Now all the Works of God , may be referred unto two Heads . ( 1. ) Those of Nature ; ( 2. ) Those of Grace . Or the Works of the Old , and New Creation . And we must enquire what are the especial Operations of the Holy Spirit , in and about these Works , which shall be distinctly explained . Sect. 5 The Work of the Old Creation had two Parts ( 1. ) That which concerned the inanimate Part of it in general , with the Influence it had into the Production of animated or Living but bruit Creatures . ( 2. ) The Rational or Intelligent Part of it , with the Law of its Obedience unto God , the especial Uses and Ends for which it was made . In both these sorts we shall enquire after and consider the especial Works of the Holy Spirit . Sect. 6 The general Parts of the Creation , are the Heavens and the Earth . Gen. 1. 1. In the Beginning God Created the Heavens and the Earth ; and what belongs unto them is called their Host. Gen. 2. 1. The Heavens and the Earth were finished and all their Host. The Host of Heaven is the Sun , Moon , and Stars ; and the Angels themselves . So are they called 1 Kings . 22. 19. I saw the Lord sitting on his Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and all the Host of Heaven standing by him on his right hand and on his left . That is all the Holy angels ; as Dan. 7. 10. 2 Chron. 18. 18. And the Host of God , Gen. 32. 1 , 2. And Jacob went on his Way , and the Angels of God met him ; and when Jacob saw them , he said this is God's Host. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word he useth signifieth an Host encamped ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke . 2. 13. The Heavenly Host or Army . The Sun , Moon and stars are also called the Host of Heaven . Deut. 4 19. And lest thou shouldest lift up thine Eys unto Heaven and when thou seest the Sun and the Moon , and the Stars , even all the Host of Heaven . So Isa. 34. 4. Jerem. 33. 22. This was that Host of Heaven which the Jews Idolatrously Worshipped ; Jerem. 8. 2. They shall spread them before the Sun and the Moon and all the Host of Heaven , whom they have Loved , and whom they have served , after whom they have Walked , and whom they have sought , and whom they have Worshipped . The Expressions are multiplied to shew that they used all ways of ascribing that Divine Honour unto them which was due to God alone , whom only they ought to have Loved , to have Served , to have Walked after , to have Sought and Worshipped . So Chap. 19. 13. This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Queen of Heaven ; Jerem. 44. 17. Because of its Beauty and Adornings . The Host of the Earth is men and Beasts , with all other Creatures that either grow out of it , or live upon it , and are nourished by it . And these things are called the Host of Heaven and Earth upon a double Account . ( 1. ) Because of their Order and beautiful Disposition . An Host properly is a Number of Men put into a certain Order , for some certain End or Purpose . And all their strength and Power , all their Terror and Beauty consisteth in , and ariseth from that Order . Without this they are but a confused Multitude . But an Host or Army with Banners is beautiful and terrible , Cant. 6. 10. Before things were cast into this Order , the Universe was as it were full of Confusion ; it had no beauty nor Glory , for the Earth was void and without form , Gen. 1. 2. Hence the Vulgar Latine in this Place renders the Word by Ornatus eorum ; all their Beauty and Adorning . For the Creation and Beautiful disposal of these Hosts gave them Beauty and Ornament , and thence do the Greeks call the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , an Adorned thing . ( 2. ) Because all Creatures in Heaven and Earth , are God's Armys to accomplish his irresistible Will and Pleasure . Hence he often stiles himself the Lord of Hosts ; of both these Hosts , that above of the Heavens , the Holy Angels , and the Celestial Bodies ; and that of all Creatures beneath in the Earth . For all these he useth and applyeth at his Pleasure to do his will and execute his Judgments . Thus One of those Angels slew an whole Host of men in one Night , Isa. 37. 36. And it is said that the Stars in their Courses fought against Sisera , Judg. 5. 20. God overruled the Influences of Heaven against them , though it may be Angels also are here intended . And among the meanest Creatures of the Earth , he calls Locusts and Caterpillars when he sends them to destroy a Countrey for sin , his Host or Army , Joel . 2. 11. This by the Way . Sect. 7 Now the Forming and perfecting of this Host of Heaven and Earth , is that which is assigned peculiarly to the Spirit of God. And hereby the Work of Creation was compleated and finished . First for the Heavens ; Job 26. 13. By his Spirit he hath garnished the Heavens , his hand hath formed the crooked Serpent . Or rather , His Spirit hath garnished . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirit , and not with He ; and the word signifies to adorn , to make fair , to render beautifull to the Eye . Thus the Heavens were garnished by the Spirit of God , when by the Creation and disposal of the aspectable Host of them , he rendred them so glorious and beautiful as we behold . So the Targum ; His Spirit beautified the Face of the Heavens , or gave them that comely beauty and Order wherein their Face appeareth unto us . Hence the Heavens as adorned with the Moon and the Stars , are said to be the Work of God's fingers . Psal. 8. 3. That is , not only those which were powerfully made , but also Curiously wrought and adorned by the Spirit of God. For by the finger or fingers of God , the Spirit of God is in an especial manner intended . Hence those words of our Saviour , Luk. 11. 20. but if I with the finger of God , do cast out Devils ; Matth. 12. 28. are ; if I cast out Devils by the Spirit of God. By him were the Heavens as it were curiously wrought , adorned , garnished , rendred beautiful and Glorious , to shew forth the Praise of his Power and Wisdom ; Psal. 19. 1. And by the Crooked Serpent , which is added to the garnishing of the Heavens , the Hebrews understand the Galaxie or Milky way which to the Eye represents the moving or wirthing of a Serpent in the Water . This then is peculiarly assigned to the Spirit with respect to the Heavens and their Host ; the compleating finishing Work is ascribed unto him , which we must understand by the Rules before mentioned and not exclusively to the other Persons . Sect. 8 And thus was it also in the Earth . God first out of nothing created the Earth which comprized the whole Inferior Globe , which afterwards divided itself into Seas and dry Land ; as the Heavens contain in that Expression of their Creation all that is above and over it . The whole Material Mass of Earth and Water wherewith probably the more solid and firm substance was covered and as it were overwhelmed , is intended by that Earth which was first Created . For immediately there is mention made of the Deeps and the Waters , without any intimation of their Production but what is contained in that of the Creation of the Earth . Gen. 1. 2. This Mass being thus framed and mixed , the Spirit of God moved on the Face of the Waters ; not taken distinctly but as containing that radical Humour which was the Material Principle of Life and Being unto all Creatures . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Word Merachepheth signifies an easy gentle motion , such as a Dove or other Fowl useth over its Nest or Young Ones , either to communicate Vital heat unto its Eggs , or to cherish and defend its Young. And this will no way consist with that Exposition which some would give in this place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruah they say here signifies the Wind , as it doth sometimes ; and it is called the Wind of God , because it was great and mighty . For this Phrase of Speech is usual in the Sacred Language , to set out the Greatness and Singular Eminency of any thing . So a great trembling , is called a trembling of God , 1 Sam. 14. 15. the Cedars of God , and the like . But : ( 1. ) When was this Wind Created ? The Meteors were not made before the fourth Day with the Firmament the Place of their Residence . And whence or what this Wind should be is not to be discovered . ( 2. ) The Word here used signifies such an easy and gentle Motion as is in Birds when they move themselves upon their Nests . And it is but three times used in the Scripture . In this Place , and Deut. 32. 11. Jerem. 23. 9. In Deut. it is expresly applyed unto the Motion of an Eagle over her young , for their safety protection and growth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an Eagle fluttereth spreading her Wings over her Young ; and in the other Place , we render it shake . All My bones shake ; that is are in a trembling Motion , like the feathers of a fowl over her Nest. No such great and Violent Wind therefore as from thence should be called a Wind of God , can be intended in this Place . But it is the Spirit of God himself and his Work that is expressed . Sect. 9 This therefore was the Work of the Holy Spirit of God in reference unto the Earth and the Host thereof . The whole matter being Created out of which all Living Creatures were to be educed and of which they were to be made , he takes upon him the Cherishing and Preservation of it , that as it had its Subsistence by the Power of the Word of God , it might be carried on towards that Form , Order , Beauty and Perfection that it was designed unto . To this purpose he Communicated unto it a Quickning and prolifick Vertue , inlaying it with the Seeds of animal Life unto all kinds of things . Hence upon the Command of God it brought forth all sorts of Creatures in Abundance , according to the Seeds and Principles of Life which were communicated unto the Rude inform Chaos , by the cherishing Motion of the Holy Spirit . Without him all was a dead-Sea , a confused deep with Darkness upon it , able to bring forth nothing , nor more prepared to bring forth any one thing than another . But by the Moving of the Spirit of God upon it the Principles of all those Kinds , Sorts , and Forms of things which in an unconceivable variety make up its Host and Ornament were communicated unto it . And this is a better account of the Original of all things in their several kinds , than any is given by ancient or Modern Philosophers . And hence was the Old Tradition of all things being formed of Water ; which the Apstle alludes unto , 2 Pet. 3. 5. The whole is declared by Cyprian , whose words I have therefore transcribed at large . * And as at the first Creation so in the Course of Providence , this Work of Cherishing and Nourishing the Cretures is assigned in an especial manner unto the Spirit ; Psal. 104. 30. Thou sendest forth thy Spirit they are Created , and thou renewest the Face of the Earth . The Making or Creation of things here intended , is not the first great Work of the Creation of all but the daily Production of Creatures in and according to their Kind , For in the verse foregoing the Psalmist treats of the decay of all sorts of Creatures in the World , by a Providential cutting off and finishing of their Lives , v. 29. Thou hidest thy Face they are troubled ; thou takest away their breath they dye and return unto their Dust. That under this continual decay and dying of all sorts of Creatures , the World doth not come to Emptiness and Desolation ; the only Reason is , because the Spirit of God whose Office and Work it is to uphold and preserve all things continually , produceth by his Power a new supply of Creatures in the room of them that fall off like Leaves from the Trees and return to their Dust every day . And whereas the Earth it self , the common Nurse of them all , seems in the Revolution of every year to be at an end of its Use and Work , having Death brought upon the Face of it , and oft-times entring deep into its Bowels , the Spirit of God by its influential Concurrence renews it again , causing every thing afresh to bring forth Fruit according unto its Kind , whereby its Face receiveth a new Beauty and Adorning . And this is the Substance of what the Scripture expresly asserts concerning the Work of the Spirit of God towards the inanimate part of the Creation . His actings in reference unto Man , and that Obedience which he owed to God according to the Law and Covenant of his Creation is nextly to be considered . Sect. 10 Man in his Creation falleth under a two-fold Notion . For he may be considered either meerly naturally as to the essentially constitutive parts of his Being , or morally also with reference unto his Principles of Obedience the Law given unto him , and the End proposed as his Reward . And these things are distinctly proposed unto our contemplation in the Scripture . The first is expressed Gen. 2. 7. And the Lord God formed Man of the Dust of the Ground , and breathed into his Nostrils the Breath of Life , and Man became a Living Soul. ( 1. ) There is the Matter whereof he was formed ; ( 2. ) The Quickning Principle added thereunto ; And ( 3. ) the Effect of their Conjunction and Union . For the Matter he was made of , it is said he was formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust of the Ground , or dust gathered together on an heap from and upon the Ground , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prov. 8. 26. So is God the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the universal framer of All , represented as an Artificer , who first prepares his Matter and then forms it as it seemeth good unto him . And this is mentioned for two ends ; First , To set forth the Excellency , Power , and Wisdom of God , who out of such vile contemptible Matter , as an heap of Dust swept as it were together on the Ground , could and did make so excellent curious and glorious a Fabrick as is the Body of Man , or as was the Body of Adam before the Fall. Secondly , To mind Man of his Original , that he might be kept humble and in a meet dependance on the Wisdom and Bounty of his Creator ; for thence it was , and not from the Original Matter whereof he was made , that he became so excellent . Hereof Abraham makes his solemn Acknowledgment before the Lord ; Gen. 18. 27. Behold I have taken upon me to speak unto the Lord which am but Dust and Ashes . He ashes himself with the Remembrance of his Original . And this as it were God reproacheth Adam withal upon his Sin and Transgression ; Gen. 3. 19. Thou shalt return unto the Ground , for out of it wast thou taken . For Dust thou art , and unto Dust thou shalt return . He lets him know that he had now by sin lost that Immortality which he was made in a condition to have enjoyed ; and that his Body according to his Nature and Constitution , should return again into its first Principles or the Dust of the Earth . Into this formed Dust , Secondly , God breathed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Breath of Life ; Divine aurae particulam , a vital immortal Spirit . This God breathed into him as giving him something of himself , somewhat immediately of his own , not made out of any praecreated Matter . This is the Rational Soul or Intelligent Spirit . Thus Man became a middle Creature between the Angels above and the sensitive Animals below . His Body was formed as the Beasts from the Matter made the first Day , and digested into dry Land on the third Day . His Soul was an immediate Production of and Emanation from the Divine Power as the Angels were . So when in the Works of the New Creation our Blessed Saviour bestowed the Holy Ghost on his Disciples , he breathed on them as a sign that he gave them something of his own . This Coelestial Spirit , this Heavenly Breath was unto Man a quickning Principle . For , thirdly , the Effect hereof is that Man became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living Soul. His Body was hereby animated and capable of all Vital Acts. Hence he could move , eat , see , hear , &c. for the natural Effects of this Breath of Life are only intended in this Expression . Thus the first Man Adam was made a Living Soul , 1 Cor. 15. 45. This was the Creation of Man , as unto the essentially constituting Principles of his Nature . Sect. 11 With respect unto his Moral Condition and Principle of Obedience unto God , it is expressed Gen. 1. 26 , 27. And God said , Let us make Man in our own Image after our likeness ; and let them have dominion ; so God created Man in his own Image , in the Image of God created he him . He made him upright , Eccles. 7. 29. perfect in his Condition ; every way compleat , fit , disposed , and able to and for the Obedience required of him . Without Weakness , Distemper , Disease , contrariety of Principles Inclinations or Reasonings . An universal Rectitude of Nature consisting in Light Power and Order in his Understanding Mind and Affections , was the principal part of this Image of God wherein he was created . And this appears as from the Nature of the thing it self , so from the Description which the Apostle giveth us of the Renovation of that Image in us by the Grace of Christ , Ephes. 4. 24. Col. 3. 10. And under both these Considerations we may weigh the especial Operations of the Spirit of God. Sect. 12 First ; As to the Essential Principles of the Nature of Man , it is not for nothing that God expresseth his Communication of a Spirit of Life by his breathing into him . God breathed into his Nostrils the Breath of Life . The Spirit of God and the Breath of God are the same ; onely the one Expression is proper , the other metaphorical ; wherefore this breathing is the especial acting of the Spirit of God. The Creation of the Humane Soul , a Vital Immortal Principle and Being , is the immeate Work of the Spirit of God ; Job 33. 4. The Spirit of God hath made me , and the Breath of the Almighty hath given me Life . Here indeed the Creation and Production of both the essential parts of Humane Nature Body and Soul , are ascribed unto the same Author . For the Spirit of God and the Breath of God are the same ; but several Effects being mentioned causeth a repetition of the same Cause under several names . This Spirit of God first made Man , or formed his Body of the Dust , and then gave him that Breath of Life whereby he became a living Soul. So then under this first Consideration , the Creation of Man is assigned unto the Holy Spirit ; for Man was the Perfection of the Inferior Creation , and in order unto the Glory of God by him were all other things Created . Here therefore are his Operations distinctly declared , to whom the perfecting and compleating of all Divine Works is peculiarly committed . Sect. 14 Secondly ; We may consider the moral State and Condition of Man , with the Furniture of his Mind and Soul in reference unto his Obedience to God and his enjoyment of him . This was the principal part of that Image of God wherein he was created . Three things were required to render Man idoneous or fit unto that Life to God for which he was made . First , An ability to discern the Mind and Will of God , with respect unto all the Duty and Obedience that God required of him ; as also so far to know the Nature and Properties of God , as to believe him the only proper Object of all Acts and Duties of Religious Obedience , and an all-sufficient Satisfaction and Reward in this World and to Eternity . Secondly , A free uncontrolled unintangled disposition to every Duty of the Law of his Creation in order unto living unto God. Thirdly , An ability of Mind and Will , with a readiness of complyance in his Affections , for a due regular performance of all Duties and abstinence from all Sin. These things belonged unto the integrity of his Nature , with the uprightness of the State and Condition wherein he was made . And all these things were the peculiar Effects of the immediate Operation of the Holy Ghost . For although this Rectitude of his Nature be distinguishable and separable from the Faculties of the Soul of Man ; yet in his first Creation they were not actually distinguished from them , nor superadded or infused into them when Created , but were concreated with them ; that is his Soul was made meet and able to live to God as his Sovereign Lord , Chiefest Good , and Last End. And so they were all from the Holy Ghost from whom the Soul was as hath been declared . Yea suppose these Abilities to be superadded unto Man's Natural Faculties , as Gifts supernatural ( which yet is not so ) they must be acknowledged in a peculiar manner to be from the Holy Spirit . For in the Restauration of these Abilities unto our minds , in our Renovation unto the Image of God in the Gospel , it is plainly asserted that the Holy Ghost is the immediate Operator of them . And he doth thereby restore his own Work , and not take the Work of another out of his Hand . For in the New Creation the Father in the way of Authority designs it and brings all things unto an head in Christ , Ephes. 1. 10. which retrived his original peculiar Work ; and the Son gave unto all things a new consistency which belonged unto him from the beginning , Col. 1. 16. So also the Holy Spirit renews in us the Image of God , the original implantation whereof was his peculiar Work. And thus Adam may be said to have had the Spirit of God in his Innocency . He had him in these peculiar Effects of his Power and Goodness , and he had him according to the Tenor of that Covenant , whereby it was possible that he should utterly lose him as accordingly it came to pass . He had him not by especial Inhabitation , for the whole World was then the Temple of God. In the Covenant of Grace founded in the Person and on the Mediation of Christ it is otherwise . On whomsoever the Spirit of God is bestowed for the Renovation of the Image of God in him , he abides with him for ever . But in all Men from first to last , all Goodness , Righteousness , and Truth , are the Fruits of the Spirit , Ephes. 5. 9. Sect. 15 The Works of God being thus finished , and the whole frame of Nature set upon its Wheels , it is not deserted by the Spirit of God. For as the preservation , continuance , and acting of all things in the Universe , according to their especial Nature and mutual Application of one unto another , are all from the powerful and efficacious Influences of Divine Providence ; so there are particular Operations of the Holy Spirit ●●nd about all things , whether meerly Natural and Animal , or also Rational and Moral . An Instance in each kind may suffice . For the first , ( as we have shewed ) the Propagation of the succeeding Generations of Creatures , and the annual Renovation of the Face of the Earth are ascribed unto him , Psal. 104. 30. For as we would own the due and just Powers and Operations of second Causes , so we abhor that Atheism which ascribes unto them an Original and Independent Efficacy and Causality , without a previous acting in , by , and upon them , of the Power of God. And this is here ascribed unto the Spirit , whom God sendeth forth unto that End and Purpose . As to rational and moral actions , such as the great Affairs of the World do consist in and are disposed of by , he hath in them also a peculiar Efficiency . Thus those great Vertues of Wisdom , Courage , and Fortitude , which have been used for the producing of great Effects in the World , are of his especial Operation . So when God stirred up Men to Rule and Govern his People of Old , to fight against and to subdue their Enemies , it is said the Spirit of God came upon them , Jud. 3. 10. The Spirit of the Lord came upon Othniel , and he judged Israel and went out to War. The Spirit of God endued him with Wisdom for Government , and with courage and skill in conduct for War. So Judg. 6. 34. And although Instances hereof are given us principally among the People of God , yet whereever Men in the World have been raised up to do great and wonderful things , whereby God executeth his Judgments , fulfilleth any of his Promises or his Threatnings , even they also have received of the especial Gifts and Assistances of the Holy Spirit of God. For this Reason is Cyrus expresly called God's Anointed , Isa. 45. 1. Cyrus had by God's Designation a great and mighty Work to effect . He was utterly to ruine and destroy the Great , Antient , Babylonian Monarchy . God had a concern herein , as to the avenging of the Quarrel of his People , and therein the accomplishment of many Promises and Threatnings . The Work it self was great , arduous , and insuperable to ordinary humane Abilities . Wherefore God sends his Spirit to fill Cyrus with Wisdom , Courage , skill in all Military Affairs , that he might go through with the Work whereunto in the Providence of God he was designed . Hence is he called God's Anointed , because the Unction of Kings of old was an instituted Sign of the Communication of the Gifts of the Holy Ghost for Government unto them ; see Isa. 45. 1 , 2 , 3 , 4 , 5. and other Instances of the like kind might be given . Sect. 16 Thus when the Church was to have a blessed Restauration of the Worship of God after the return of the People from their Captivity ; Zerubbabel is in an especial manner called to begin and carry on this Work in the building of the Temple . But the Difficulties he had to conflict withal were great , and appeared insuperable . The People were few and poor , and the Oppositions made unto them and their Work great and many . Especially what arose from the Power of the Persian Monarchy under whose Rule and Oppression they were . For although they had Permission and Encouragement from Cyrus for their Work , yet immediately upon his Death they were oppressed again , and their Work caused to cease . This Power they could no way conflict withal ; yet God tells them that all this Opposition shall be removed and conquered . Who art thou , saith he , O great Mountain ? before Zerubbabel thou shalt become a plain , Zech. 4. 7. All the hindrance that arose from that great Mountain of the Persian Empire shall be removed out of the way , and the progress of Zerubbabel in his Work shall be made smooth plain and easie . But how shall this be effected and brought about ? Not by an Army , or by Might , nor by Power , but by my Spirit saith the Lord of Hosts , v. 6. You would suppose that it must be done by Armies and open force , which you are altogether insufficient for . But this is not the way I will take in this matter . My Spirit shall work in their Hearts , Minds , and Counsels , that contrary to their fears they shall themselves further that work which hitherto they have impeded . And he shall work in the Minds and Counsels of others to oppose them and entangle them where they would hinder it , until they are destroyed , and that great Mountain be fully removed , as in the Event it came to pass . So that the Providential Alterations that are wrought in the World , are Effects of his Power and Efficacy also . Sect. 17 And thus have we taken a short view of the Dispensation and Work of the Spirit of God in the first Creation . But the Effect hereof being a State of things that quickly passed away , and being of no advantage to the Church after the entrance of sin , what belonged unto it is but sparingly delivered in the Scriptures ; the true sense of what is so delivered depending much on the Analogie of the following Works of God in Man's Renovation and Recovery . But as to the New Creation ( which falls under our Consideration in the next place , as that alone which is directly intended by us ) the Foundation , building up and finishing the Church of God therein , being the things whereon depends the principal manifestation of the Glory of God , and wherein the great Concerns of all the Elect do lie , they are more fully and directly declared in the Scripture . And in reference unto them we shall find a full distinct Declaration of the whole Dispensation and Work of the Spirit of God. Way and Manner of the Divine Dispensation of the HOLY SPIRIT . CHAP. V. ( 1. ) Dispensation of the Spirit to be learned from the Scripture only ; general Adjuncts thereof . ( 2. ) The Administration of the Spirit and his own Application of himself to his Work how expressed . ( 3. ) The Spirit how and in what sense given and received . ( 4. ) What is included in the giving of the Spirit . ( 5. ) What in receiving of him . ( 6 , 7. ) Priviledg and Advantage in receiving the Spirit . ( 8. ) How God is said to SEND the Spirit ; what is included in sending . ( 9. ) How God MINISTERS the Spirit . ( 10. ) How God is said to PUT his Spirit on us ; What is included in that Expression . ( 11. ) The Spirit how POURED out . ( 12 , 13. ) What is included and intended herein . ( 14. ) The wayes of the Spirits Application of himself unto his Work. ( 15. ) His proceeding from Father and Son explained . ( 16. ) How he cometh unto us . ( 17. ) His falling on Men. ( 18. ) His resting . ( 19. ) How and in what sense he is said to depart from any Person . ( 20. ) Of the Divisions of the Holy Ghost , Heb. 2. 3. ( 21. ) Exposition of them vindicated . Sect. 1 BEfore we treat of the especial Operations Works and Effects of the Holy Ghost in and on the New Creation , the Order of things requires , that we should first speak somewhat of the General Nature of God's Dispensation of him , and of his own Applications of himself unto his Actings and Workings in this Matter . For this is the Foundation of all that he doth , and this for our Edification we are instructed in by the Scriptures . Unto them in this whole Discourse we must diligently attend ; for we are exercised in such a Subject as wherein we have no Rule nor Guide , nor any thing to give us Assistance but pure Revelation . And what I have to offer concerning these things , consists upon the Matter solely in the Explication of those places of Scripture wherein they are revealed . We must therefore consider ( 1. ) what we are taught on the part of God the Father with respect unto the Holy Spirit and his Work ; and ( 2. ) what relates immediately unto himself . Sect. 2 First ; God's disposal of the Spirit unto his Work , is five wayes expressed in the Scripture . For he is said , ( 1. ) to give or bestow Him ; ( 2. ) to send Him ; ( 3. ) to administer him ; ( 4. ) to pour him out ; ( 5. ) to put him on us . And his own Application of Himself unto his Work is likewise five wayes expressed . For he is said ( 1. ) to proceed , ( 2. ) to Come , or come upon ; ( 3. ) to fall on Men , ( 4. ) to rest ; and ( 5. ) to depart . These things containing the general Manner of his Administration and Dispensation , must be first spoken unto . Sect. 3 First ; He is said to be GIVEN of God ; that is , of God the Father , who is said to GIVE him in an especial manner . Luk. 11. 13. Your Heavenly Father will give the Holy Spirit to them that ask him . Joh. 3. 34. He hath Given his Spirit unto us . 1. Joh. 3. 24. Joh. 14. 16. The Father shall Give you another Comforter , which is the Holy Ghost , v. 26. And in answer unto this Act of God , those on whom he is bestowed are said to Receive him . Joh. 7. 39. This he spake of the Spirit which they that believe on Him should Receive . 1 Cor. 2. 12. We have received the Spirit which is of God. 2. Cor. 11. 4. if you have received another Spirit which you had not Reoeived ; Where the Receiving of the Spirit is made a matter Common unto all Beleivers . So Gal. 3. 2. Acts. 8. 15 , 19. Joh. 14. 17. Chap. 20. 22. For these two , Giving and Receiving are related ; the one supposing the other . And this Expression of the Dispensation of the Holy Ghost is irreconcileable unto the Opinion before rejected ; Namely that he is nothing but a transient Accident , or an Occasional Emanation of the Power of God. For how , or in what sense can an Act of the Power of God be Given by him , or be Received by us ? It can indeed in no sense be either the Object of God's Giving or of our Receiving , especially as this is explained in those other Expressions of the same thing before laid down , and afterwards considered . It must be somewhat that hath a Subsistence of its own , that is thus Given and Received . So the Lord Christ is frequently said to be Given of God and Received by us . It is true we may be said in another sense to receive the Grace of God. Which is the Exception of the Socinians unto this Consideration , and the constant practice they use to evade plain Testimonies of the Scripture . For if they can find any Words in them used elsewhere in another sense , they suppose it sufficient to contradict their plain Design and proper meaning in an other place . Thus we are exhorted not to receive the Grace of God in vain , 2 Cor. 6. 1. I Answer the Grace of God may be considered two Ways . ( 1. ) Objectively for the Revelation or Doctrine of Grace ; as Tit. 2. 11 , 12. So we are said to Receive it when we believe and profess it , in opposition unto them by whom it is opposed and rejected . And this is the same with our Receiving the Word preached so often mentioned in the Scripture ; Acts 2. 41. James 1. 21 ; which is by Faith to give it Entertainment in our Hearts ; which is the meaning of the Word in this Place , 2 Cor. 6. 1. Having taken the Profession of the Doctrine of Grace , that is of the Gospel upon us , we ought to express its Power in Holiness and suitable Obedience , without which it will be of no use or Benefit unto us . And the Grace of God is sometimes ( 2. ) take Subjectively , for the Grace which God is pleased to Communicate unto us , or gracious Qualities that he Works in our Souls by his Spirit . In this sense also we are sometimes said to receive it ; 1 Cor. 4. 7. Who maketh thee to differ from another , and what hast thou which thou didst not receive ; Where the Apostle speaketh both of the Gifts and Graces of the Spirit . And the Reason hereof is , because in the Communication of internal Grace unto us , we contribute nothing to the Procurement of it , but are merely capable recipient Subjects . And this Grace is a Quality or Spiritual Habit permanent and abideing in the Soul. But in neither of these senses can we be said to receive the Spirit of God , nor God to Give him , if he be only the Power of God making an Impression on our Minds and Spirits ; no more than a Man can be said to receive the Sun-beams , which cause Heat in him by their Natural Efficacy , falling on him . Much less can the Giving and Receiving of the Spirit be so interpreted , considering what is said of his being sent and his own Coming , with the like Declarations of God's Dispensation of him , whereof afterwards . Sect. 14 Now this Giving of the Spirit , as it is the Act of Him by whom he is Given , denotes Authority Freedom and Bounty ; and on the Part of them that receive him , Priviledge and Advantage . ( 1. ) Authority ; He that gives any thing , hath Authority to dispose of it . None can give but of his own , and that which in some sense he hath in his Power . Now the Father is said to give the Spirit , and that upon our Request ; as Luk. 11. 13. This I acknowledg wants not some Difficulty in its Explication . For if the Holy Ghost be God himself , as hath been declared , how can he be said to be given by the Father , as it were , in a way of Authority ? But keeping our selves to the sacred Rule of Truth , we may solve this Difficulty without Curiosity or Danger . Wherefore ( 1. ) the Order of the Subsistence of the three Persons in the Divine Nature is regarded herein . For the Father as hath been shewed is the Fountain and Original of the Trinity , the Son being of him , and the Spirit of them both . Hence he is to be considered as the principal Author and Cause of all those works which are immediately wrought by either of them . For of whom the Son and Spirit have their Essence as to their Personality , from him have they Life and Power of Operation ; Joh. 5. 19 , 26. Therefore when the Holy Spirit comes unto any , the Father is said to Give him , for he is the Spirit of the Father . And this Authority of the Father doth immediately respect the Work it self , and not the Person Working . But the Person is said to be given for the Works sake . ( 2. ) The Oeconomy of the Blessed Trinity in the Work of our Redemption and Salvation is respected in this Order of things . The Fountain hereof lies in the Love Wisdom Grace and Counsel of the Father . Whatever is done in the pursuit hereof is originally the Gift of the Father , because it is designed unto no other End but to make his Grace effectual . Hence is he said to send and give his Son also . And the whole Work of the Holy Ghost , as our Sanctifier Guide Comforter and Advocate , is to make the Love of the Father effectual unto us ; Joh. 10. 13 , 14. * As this out of his own Love and Care he hath Condescended unto , so the Fountain of it being in the Love and Purpose of the Father , and that also or the making them effectual being their End , he is rightly said to be Given of him . ( 3. ) In the whole Communication of the Spirit respect is had unto his Effects , or the Ends for which he is given . What they are shall be afterwards declared . Now the Authority of this Giving respects principally his Gifts and Graces , which depend on the Authority of the Father . ( 2. ) This Expression denotes Freedom . What is given might be withheld . This is the Gift of God , ( as he is called Joh. 4. 10 , ) not the Purchase of our Indeavours , nor the Reward of our Desert . Some men delight to talk of their Purchasing Grace and Glory . But the one and the other are to be bought without Money and without Price . Even Eternal Life it self the End of all our Obedience , is the Gift of God through Jesus Christ our Lord , Rom. 6. 23. The Scripture knows of no earnings that Men can make of themselves but Death . For as Austin says , Quicquid tuum est peccatum est ; and the Wages of Sin is death . To what End or Purpose soever the Spirit is bestowed upon us , whether it be for the Communication of Grace , or the Distribution of Gifts , or for Consolation and Refreshment , it is of the Meer Gift of God , from his absolute and Sovereign Freedom . Sect. 5 Secondly ; In Answer hereunto they are said to Receive him , on whom as a Gift he is bestowed ; as in the Testimonies before mentioned . And in Receiving two things are implyed . ( 1. ) That we contribute nothing thereunto which should take off from the thing Received as a Gift . Receiving answers Giving , and that implys freedom in the Giver . ( 2. ) That it is their Priviledg and Advantage . For what a Man Receives he doth it for his own Good. First , then we have him freely as a Gift of God. For to Receive him in general is to be made Partaker of him , as unto those Ends for which he is given of God. Be those Ends what they will , in respect of them they are said to Receive him who are made Partakers of him . Two things may be pleaded to take off the Freedom of this Gift and of our Reception , and to cast it on something necessary and required on our part . For ( 1. ) our Saviour tells us , that the World cannot Receive him , because it seeth him not , neither knoweth him , Joh. 14. 17. Now if the World cannot Receive him , there is required an Ability and Preparation in them that do so , that are not in the World ; and so the Gift and Communication of the Spirit depends on that Qualification in us . But all Men are Naturally alike the World , and of it . No One Man by Nature hath more Ability or strength in Spiritual things than another . For all are equally dead in Trespasses and Sins , all equally Children of Wrath. It must therefore be enquired how some come to have this Ability and Power to Receive the Spirit of God which others have not . Now this , as I shall fully manifest afterwards , is merely from the Holy Ghost himself and his Grace ; respect being had herein only unto the Order of his Operations in us , some being Preparatory for and dispositive unto other ; One being instituted as the means of obtaining another , the whole being the Effect of the free Gift of God. For we do not make our selves to differ from others , nor have we any thing that we have not Received , 1 Cor. 4. 7. Wherefore the Receiving of the Holy Ghost intended in that Expression of our Saviour , with respect whereunto some are able to receive him some are not , is not absolute , but with respect unto some certain Work and End. And this , as is plain in the Context , is the receiving of him as a Comforter and a Guide in Spiritual Truth . Here-unto Faith in Christ Jesus , which also is an effect and fruit of the same Spirit , is antecedently required . In this sense therefore Beleivers alone can receive him , and are enabled so to do by the Grace which they have received from him in their first Conversion unto God. But ( 2dly . ) it will be said that we are bound to pray for him before we receive him ; and therefore the bestowing of him depends on a Condition to be by us fulfilled . For the Promise is that our Heavenly Father will give the Holy Spirit unto them that ask him , Luke 11. 13. But this doth not prove the bestowing and receiving of him not to be absolutely free . Nay it proves the Contrary . It is Gratia indebita , undeserved Grace , that is the proper object of Prayer . And God by these encouraging Promises doth not abridge the Liberty of his own Will , nor derogate from the Freedom of his Gifts and Grace , but only directs us into the way whereby we may be made Partakers of them , unto his Glory and our own Advantage . And this also belongs unto the Order of the Communication of the Grace of the Spirit unto us . This very Praying for the Spirit is a Duty which we cannot perform without his Assistance . For no man can call Jesus Lord but by the Holy Ghost , 1 Cor. 12. 3. He helps us as a Spirit of Grace and Supplication , to pray for him as a Spirit of Joy and Consolation . Sect. 6 ( 3. ) This is such a Gift as in God proceeds from Bounty . For God is said to give him unto us richly , Tit. 3. 6. This will be spoken unto in the fourth Way of his Communication . Onely I say at present , the greatness of a Gift , the free Mind of the Giver , and want of desert or merit in the Receiver , are that which declare Bounty to be the spring and fountain of it . And all these concur to the height in God's Giving of the Holy Ghost . Sect. 7 Again , on the part of them who receive this Gift , Priviledg and Advantage are intimated . They receive a Gift and that from God , and that a great and singular Gift from Divine Bounty . Some indeed receive him in a sort as to some Ends and Purposes , without any advantage finally unto their own Souls . So do they who prophesie and cast out Devils by his Power in the Name of Christ , and yet continuing workers of Iniquity are rejected at the last day , Matth. 7. 22 , 23. Thus it is with all who receive his Gifts only without his Grace to sanctifie their Persons and their Gifts , and this whether they be ordinary or extraordinary ; But this is only by accident . There is no Gift of the Holy Ghost but is good in its own Nature , tending to a good End , and is proper for the Good and Advantage of them by whom it is received . And although the direct end of some of them be not the Spiritual Good of them on whom they are bestowed but the Edification of others ; for the manifestation of the Spirit is given unto every man to profit withal , 1 Cor. 4. 12 , 17. yet there is that excellency and worth in them , and that use may be made of them , as to turn greatly to the advantage of them that receive them . For although they are not Grace , yet they serve to stir up and give an edg unto Grace , and to draw it out unto Exercise whereby it is strengthened and increased . And they have an influence into Glory ; For it is by the Abilities which they give that some are made wise & effectual Instruments for the turning of many to Righteousness , who shall shine as the brightness of the Firmament , and as the Stars for ever and ever , Dan. 12. 3. But the Unbelief , Ingratitude , and Lusts of Men , can spoil these and any other good things whatever . And these things will afterwards in particular fall under our Consideration . In general , to be made Partaker of the Holy Ghost , is an inestimable Priviledg and Advantage , and as such is proposed by our Saviour , John 14. 17. Sect. 8 Secondly ; God is said to SEND him . Psal. 104. 30. Thou sendest forth thy Spirit . John 14. 26. The Father will send the Holy Ghost in my Name . This is also spoken of the Son ; I will send unto you the Comforter from the Father , John 15. 26. John 16. 7. And in the accomplishment of that Promise it is said , he poured him forth , Acts 2. 33. Gal. 4. 6. God hath sent forth the Spirit of his Son in your hearts ; and in other places the same Expression is used . Now this upon the matter i● the same with the former of Giving him , arguing the same Authority , the same Freedom , the same Bounty . Only the word naturally includes in its signification a respect unto a local Motion . He which is sent , removeth from the place where he was , from whence He is sent , unto a place where he was not , whither he was sent . Now this cannot properly be spoken of the Holy Ghost . For he being God by Nature , is naturally omnipresent , and an Omnipresence is inconsistent with a Local Mutation . So the Psalmist expresly , Psal. 139. 7 , 8. Whither shall I go from thy Spirit ? or whither shall I flee from thy presence ? if I ascend up into Heaven , &c. There must therefore a Metaphor be allowed in this Expression , but such a One as the Scripture by the frequent use of it hath rendred familiar unto us . Thus God is said to arise out of his place , to bow the Heavens and come down ; to come down and see what is done in the Earth , Gen. 18. 21. Isa. 64. 1. That these things are not spoken properly of God who is immense all men acknowledg . But where God begins to work in any place in any kind , where before he did not do so , he is said to come thither ; For so must we do , we must come to a place before we can work in it . Thus the Sending of the Holy Ghost includeth two things as added unto his being Given . ( 1. ) That He was not before in or with that Person , or amongst those Persons for that especial Work and End which he is sent for . He may be in them and with them in one respect , and be afterwards said to be sent unto them in another : So our Lord Jesus Christ promiseth to send the Holy Ghost unto his Disciples as a Comforter , whom they had received before as a Sanctifier . I will , saith he , send him unto you and you know him , for he dwelleth with you , John 14. 17. He did so as a Sanctifier before he came unto them as a Comforter . But in every coming of His , He is sent for one especial Work or another . And this sufficiently manifests that in his Gifts and Graces he is not common unto all . A supposition thereof would leave no place for this especial Act of sending him , which is done by Choice and Distinction of the Object . Much less is he a Light which is alwayes in all Men , and which all Men may be in if they please . For this neither is nor can be absent in any sense from any one at any time . ( 2. ) It denotes as especial Work there or on them , where and on whom , there was none before of that kind . For this cause is he said to be sent of the Father . * No Local Motion then is intended in this Expression only there is an allusion thereunto . For as a Creature cannot produce any Effects where it is not , until it either be sent thither , or go thither of its own accord ; So the Holy Ghost produceth not the blessed Effects of his Power and Grace , but in and towards them unto whom he is given and sent by the Father . How in answer hereunto he is said himself to come , shall be afterwards declared . And it is the Person of the Spirit which is said to be thus sent ; For this belongs unto that Holy Dispensation of the several Persons of the Trinity in the Work of our Salvation . And herein the Spirit in all his Operations is considered as sent of the Father , for the Reasons before often intimated . Sect. 9 Thirdly ; God is said to MINISTER the Spirit ; Gal. 3. 5. He that ministreth the Spirit unto you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He that gives you continual or abundant supplies of the Spirit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to give a sufficiency of any thing ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are dimensum , a sufficiency of Provision . And addition thereunto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby the Communication of the Spirit is expressed . Phil. 1. 19. For I know that this shall turn to my Salvation through your Prayers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the additional supply of the Spirit of Jesus Christ. That Spirit and its Assistance he had before received ; but He yet stood in need of a daily further supply . So is the word used constantly for the adding of one thing to another , or one degree of the same thing unto another , 2 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , add to your Faith Vertue ; or in your Faith make an increase of Vertue . When therefore God is thus said to Minister the Spirit , it is his continual giving out of Additional Supplies of his Grace by his Spirit which is intended . For the Holy Spirit is a voluntary Agent , and distributes unto every one as he will. When therefore he is given and sent unto any , his Operations are limited by his own Will and the Will of him that sends him . And therefore do we stand in need of supplies of him and from him , which are the principal Subject Matter of our Prayers in this World. Sect. 10 Fourthly ; God is said to PUT his Spirit in or upon Men ; and this also belongeth unto the manner of his Dispensation ; Isa. 42. 1. Behold my Servant whom I uphold , I have put my Holy Spirit upon him . The word there indeed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have given my Holy Spirit upon him , but because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Him is joyned to it , it is by ours rendred by Put. As also Ezek. 37. 14. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you is added ; Put my Spirit in you . The same is plainly intended with that Isa. 63. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that put his Holy Spirit in the midst of them . Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have given , or I will give , Isa. 42. 1. is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 12. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will put my Spirit upon him . The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then used in this sense , doth not denote the granting or Donation of any thing but its actual bestowing , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth . And it is the effectual Acting of God in this Matter that is intended . He doth not only give and send his Spirit unto them to whom he designs so great a Benefit and Priviledg , but he actually collates and bestows him upon them . * He doth not send Him unto them , and leave it in their Wills and Power whether they will receive Him or no ; but he so effectually collates and puts him in them or upon them , as that they shall be actually made Partakers of him . He efficaciously endows their Hearts and Minds with Him for the Work and End which he is designed unto . So Exod. 31. 6. I have put Wisdom , is as much as I have filled them with Wisdom , v. 2. So then , where God intendeth unto any the Benefit of his Spirit , he will actually and effectually collate Him upon them . He doth not indeed always doe this in the same manner . Sometimes he doth it as it were by a surprizal when those who receive him are neither aware of it nor do desire it . So the Spirit of the Lord as a Spirit of Prophesy , came upon Saul when his Mind was remote and enstranged from any such thoughts . In like manner the Spirit of God came upon Eldad and Medad in the Camp ; when the other Elders went forth unto the Tabernacle to receive Him , Numb . 11. 27. And so the Spirit of Prophesy came upon most of the Prophets of Old , without either Expectation or Preparation on their Parts ; So Amos giveth an Account of his Call unto his Office , Chap. 7. 1● , 15. I was , saith he , no Prophet , neither was I a Prophets Son , but I was an Heardman and a gatherer of Sycomore fruits . And the Lord took me as I followed the Flock , and the Lord said unto me go Prophesy . He was not brought up with any Expectation of receiving this Gift . He had no Preparation for it , but God surprized him with his Call and Gift as he followed the Flock . Such also was the Call of Jeremiah , Chap. 1. 5 , 6 , 7. So vain is the Discourse of Maimonides on this Subject prescribing various Natural and Moral Preparations for the receiving of this Gift . But these things were extraordinary . Yet I no way doubt but that God doth yet continue to Work Grace in many by such unexpected Surprizal , the manner whereof shall be afterwards inquired into . But sometimes , as to some Gifts and Graces , God doth bestow his Spirit , where there is some Preparation and Cooperation on our Part. But wherever he designs to put or place him , he doth it effectually . Fifthly ; God is said to POUR him out ; and that frequently . Prov. 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold I will pour out my Spirit unto you . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ebullire more scaturiginis , to bubble up as a Fountain . Hence the words are rendered by Theodot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; scaturire faciam ; I will cause my Spirit to Spring out unto you as a Fountain ; And it is frequently applied unto speaking , when it signifies eloqui aut proferre verba more scaturiginis . See Psal. 72. 2. Psal. 145. 7. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also which some take to be the root of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1. 23. hath the same signification . And the Word hath a double lively Metaphor . For the Proceeding of the Spirit from the Father , is compared to the continual rising of the Waters of a Living Spring ; and his Communication unto us , to the overflowing of those Waters , yet guided by the Will and Wisdom of God. Isa. 32. 15. Until the Spirit be poured upon us from on High , and the Wilderness be a fruitful field . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed sometimes to pour out , but more properly and more commonly to uncover , to make bare , to reveal . Until the Spirit be revealed from on High. There shall be such a plentiful Communication of the Spirit , as that He and His Work shall be made open , revealed , and plain . Or the Spirit shall be bared , as God is said to make his Arme bare when he will Work mightily and effectually . Isa. 52. 10. Isa. 44. 3 , I will pour my Spirit upon thy Seed , and my Blessing upon thine Offspring . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word here is so to pour a thing out , as that it cleaveth unto and abideth on that which it is poured out upon . As the Spirit of God abides with them unto whom he is Communicated . Ezek. 39. 29. I have poured out my Spirit on the House of Israel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another word ; This is properly to pour out , and that in a plentiful manner . The same word that is used in that great Promise , Joel . 2. 28. which is rendred Acts 2. 17. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , effundam , I will pour out my Spirit ; and the same Thing is again expressed by the same word , Acts 10. 45. The Gift of the Holy Ghost is poured on the Gentiles . Sect. 12 Let us then briefly consider the Importance of this Expression . And one or two things may be observed concerning it in general . As ( 1. ) wherever it is used it hath direct respect unto the Times of the Gospel . Either it is a part of the Promises concerning it , or of the Story of its Accomplishment under it . But where-ever it is mentioned , the Time , State , and Grace of the Gospel are intended in it . For the Lord Christ was in all things to have the preeminence , Col. 1. 18. And therefore although God gave his Spirit in some measure before , yet he poured him not out until He was first anointed with his Fulness . ( 2. ) There is a tacit comparison in it with some other Time and Season , or some other Act of God wherein or whereby God gave his Spirit before , but not in the way and manner that he intended now to bestow him . A larger Measure of the Spirit to be now given than was before , or is signified by any other Expressions of the same Gift , is intended in this Word . Sect. 13 Three things are therefore comprized in this Expression . ( 1. ) An eminent Act of Divine Bounty . Pouring forth is the way whereby Bounty from an all-sufficeing fulness is expressed . As the Clouds filled with a moist vapour pour down Rain , Job 36. 27. until it water the Ridges of the Earth abundantly , setling the Furrows thereof , and making it soft with Showers ; as Psal. 65. 10. which with the things following in that place , v. 11 , 12 , 13. are spoken Allegorically of this pouring out of the Spirit of God from above . Hence God is said to do this richly , Tit. 3. 6. The renewing of the Holy Ghost ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he hath poured on us richly ; that is , on all Believers who are converted unto God. For the Apostle discourseth not of the extraordinary Gifts of the Holy Ghost which were then given forth in a plentiful manner , but of that Grace of the Holy Ghost whereby all that believe are regenerated , renewed , and converted unto God. For so were men converted of old by a rich participation of the Holy Ghost , and so they must be still whatever some pretend , or die in their sins . And by the same word is the bounty of God in other things expressed . The living God who giveth us richly all things to enjoy , 1 Tim. 6. 17. ( 2. ) This pouring out hath respect unto the Gifts and Graces of the Spirit and not unto his Person . For where he is given he is given absolutely , and as to himself not more or less ; but his Gifts and Graces may be more plentifully and abundantly given at one time than at another , to some Persons than to others . Wherefore this Expression is metonymical , that being spoken of the Cause which is proper to the Effect ; the Spirit being said to be poured forth , because his Graces are so . ( 3. ) Respect is had herein unto some especial Works of the Spirit . Such are the Purifying or Sanctifying , and the Comforting or Refreshing them on whom He is poured . With respect unto the first to these Effects , he is compared both unto Fire and Water . For both Fire and Water have purifying Qualities in them , though towards different Objects and working in a different manner . So by Fire are Metals purified and purged from their Dross and Mixtures , and by Water are all other unclean and defiled things cleansed and purified . Hence the Lord Jesus Christ in his Work by his Spirit is at once compared unto a Refiners Fire and to Fullers Sope , Mal. 3. 2 , 3. because of the purging purifying Qualities that are in Fire and Water . And the Holy Ghost is expresly called a Spirit of Burning , Isa. 4. 4. For by him are the Vessels of the House of God that are of Gold and Silver refined and purged , as those that are but of Wood and Stone are consumed . And when it is said of our Lord Jesus that he should baptize with the Holy Ghost and with Fire , Luke 3. 16. it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same thing doubly expressed , and therefore mention is made only of the Holy Ghost , John 1. 33. But the Holy Ghost was in his Dispensation to purifie and cleanse them as Fire doth Gold and Silver . And on the same account is he compared to Water , Ezek. 36. 35. I will sprinkle clean Water upon you and you shall be clean ; which is expounded v. 26. by a New Spirit will I put within you , which God calls his Spirit , Jer. 32. 39. So our Saviour calls him Rivers of Water , Joh. 7. 38 , 39. see Isa. 44. 3. And it is with regard unto his purifying cleansing and sanctifying our Natures that he is thus called . With respect therefore in an especial manner hereunto is he said to be poured out . So our Apostle expresly declares , Tit. 3. 4 , 5 , 6. Again it respects his comforting and refreshing them on whom he is poured . Hence is he said to be poured down from above as Rain that descends on the Earth ; Isa. 44. 3. I will pour Water upon him that is thirsty , and Floods upon the dry ground ; that is , I will pour my Spirit on thy Seed , and my Blessing upon thy Off-spring ; and they shall spring up as among the Grass , as Willows by the Water-Courses , v. 4. see Chap. 35. 6 , 7. He comes upon the dry parched barren ground of the hearts of men , with his refreshing fructifying Vertue and Blessing , causing them to spring and bring forth Fruits in Holiness and Righteousness to God , Heb. 6. 7. And in respect unto his Communication of his Spirit , is the Lord Christ said to come down like Rain upon the mown Grass , as Showers that water the Earth , Psal. 72. 6. The good Lord give us alwayes of these Waters and refreshing Showers . And these are the wayes in general whereby the Dispensation of the Spirit from God , for what End or Purpose soever it be , is expressed . Sect. 14 We come nextly to consider what is ascribed unto the Spirit Himself , in a way of complyance with these Acts of God whereby he is given and administred . Now these are such Things or Actions as manifest him to be a Voluntary Agent ; and that not only as to what he acts or doth in men , but also as to the manner of his coming forth from God , and his Application of himself unto his Work. And these we must consider as they are declared unto us in the Scripture . The first and most general Expression hereof is , that he proceedeth from the Father ; and being the Spirit of the Son , he proceedeth from him also in like manner ; John 15. 25. The Spirit of Truth which proceedeth from the Father , he shall testifie of me . There is 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Procession of the Holy Ghost . The 〈…〉 , Natural or Personal . This expresseth his Eternal Relation to the Persons of the Father and the Son. He is of them by an eternal Emanation or Procession . * The manner hereof unto us in this Life is incomprehensible . Therefore it is rejected by some who will believe no more than they can put their hands into the sides of . And yet are they forced in things under their Eyes , to admit of many things which they cannot perfectly comprehend . But we live by Faith and not by Sight . † This is enough unto us that we admit nothing in this great Mystery but what is revealed , and nothing is revealed unto us that is inconsistent with the Being and Subsistence of God. For this Procession or Emanation includes no Separation or Division in or of the Divine Nature , but only expresseth a distinction in Subsistence by a Property peculiar to the Holy Spirit : But this is not that which at present I intend . The consideration of it belongeth unto the Doctrine of the Trinity in general and hath been handled elsewhere . Secondly , There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Procession of the Spirit , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispensatory . This is the Egress of the Spirit in his Application of Himself unto his Work. A voluntary Act it is of his Will , and not a necessary Property of his Person . And he is said thus to proceed from the Father , because he goeth forth or proceedeth in the pursuit of the Counsels and Purposes of the Father , and as sent by him to put them into Execution or to make them effectual . And in like manner he proceedeth from the Son , sent by Him for the Application of his Grace unto the Souls of his Elect , John 15. 16. It is true , this proves his Eternal Relation to the Father , and the Son , as he proceeds from them , or receives his peculiar Personal Subsistence from them ; For that is the Ground of this order of Operation . But it is his own Personal voluntary acting that is intended in the Expression . And this is the general Notation of the Original of the Spirits acting in all that he doth . He proceedeth or cometh forth from the Father . Had it been only said that He was given and sent , it could not have been known that there was any thing of his own Will in what he did , whereas he is said to divide unto every one as He will. But in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He proceedeth of his own accord unto his Work , his own Will and Condescention is also asserted . And this his proceeding from the Father , is in complyance with his sending of Him to accomplish and make effectual the Purposes of his Will and the Counsels of his Grace . Sect. 16 Secondly ; To the same purpose He is said to come ; John 15. 26. When the Comforter is come . John 16. 7. If I go not away the Comforter will not come ; v. 8. and when he is come . So is he said to come upon Persons . We so express it , 1 Chron. 12. 18. The Spirit came upon Amasai , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the Spirit clothed Amasai ; possessed his Mind as a Man's Cloths cleave unto him , Acts 19. 6. The Holy Ghost came on them and they prophesied ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come is as it were the Terminus ad Quem of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , going forth or proceeding . For there is in these Expressions an Allusion unto a local Motion , whereof these two words denote the Beginning and the End. The first intendeth his voluntary Application of himself to his Work , the other his progress in it ; such Condescentions doth God make use of in the declaration of his Divine Actings to accommodate them unto our Understandings , and to give us some kind of Apprehension of them . He proceedeth from the Father as given by him , and cometh unto us as sent by him . The meaning of both is , that the Holy Ghost by his own Will and Consent worketh in the pursuit of the Will of the Father , there and that where and what he did not work before . † And as there is no local Motion to be thought of in these things , so they can in no tolerable sense be reconciled to the Imagination of his being onely the inherent Vertue or an actual Emanation and Influence of the Power of God. And hereby is our Faith and Obedience Regulated in our dealing with God about Him. For we may both pray the Father that he would give and send Him unto us according to his Promise , and we may pray to Him to come unto us to sanctifie and comfort us according to the Work and Office that he hath undertaken . This is that which we are taught hereby . For these Revelations of God are for our Instruction in the Obedience of Faith. Sect. 17 Thirdly ; He is said to fall on Men ; Acts 10. 44. While Peter yet spake these words , the Holy Ghost fell on all them which heard the Word . So Chap. 11. 4. Where Peter repeating the same Matter , sayes , The Holy Ghost fell on them as on us at the beginning : that is , Acts 2. 4. A greatness and suddainness in a surprizal is intended in this Word . As when the Fire fell down from Heaven ( which was a Type of him ) upon the Altar and Sacrifice of Elijah the People that saw it were amazed , and falling on their Faces cryed out , The Lord he is God , 1 Kings 18. 38 , 39. When Men are no way in expectation of such a Gift , or when they have an Expectation in general but are suddainly surprized as to the particular Season it is thus declared . But where-ever this word is used , some extraordinary Effects evidencing his Presence and Power do immediately ensue , Acts 10. 44 , 46. And so it was at the beginning of his Effusion under the New Testament , Acts 2. 4. & 8. 16. Sect. 18 Fourthly ; Being come , He is said to Rest on the Persons to whom he is given and sent ; Isa. 11. 3. And the Spirit of the Lord shall Rest upon him . This is interpreted abiding and remaining , John 1. 32 , 33. Numb . 11. 25 , 26. The Spirit of the Lord rested on the Elders . So the Spirit of Elijah rested on Elisha , 2 Kings 2. 15. 1 Pet. 4. 14. The Spirit of God and of Glory resteth on you . Two things are included herein ; ( 1. ) Complacency . ( 2. ) Permanency . First , He is well-pleased in his Work wherein he Rests . So where God is said to rest in his Love , he doth i● with Joy and singing , Zeph. 3. 17. so doth the Spirit rejoyce where he rests . Secondly , He abides where he Rests . Under this Notion is this acting of the Spirit promised by our Saviour . He shall abide with you for ever , John 14. 16. He came only on some Men by a sudden surprizal to act in them and by them some peculiar Work and Duty . To this end he only transiently affected their Minds with his Power . But where he is said to rest , as in the works of Sanctification and Consolation , there he abides and continues with Complacency and Delight . Sect. 19 Fifthly ; He is said to depart from some Persons . So it is said of Saul , 1 Sam. 16. 14. The Spirit of the Lord departed from him . And David prayes that God would not take his Holy Spirit from him . Psal. 51. 11. And this is to be understood answerably unto what we have discoursed before about his coming and his being sent . As he is said to come so is he said to depart ; and as he is said to be sent so is he said to be taken away . His departure from men therefore is his ceasing to work in them and on them as formerly ; and as far as this is penal he is said to be taken away . So he departed and was taken away from Saul when he no more helped him with that Ability for Kingly Government which before he had by his Assistance . And this departure of the Holy Ghost from any is either total or partial onely . Some on whom he hath been bestowed for the working of sundry Gifts for the good of others , with manifold convictions by Light and general Assistance unto the performance of Duties , He utterly deserts and gives them up unto themselves and their own hearts lusts . Examples hereof are common in the World. Men who have been made Partakers of many Gifts of the Holy Ghost , and been in an especial manner enlightned , and under the Power of their Convictions carried out unto the Profession of the Gospel and the performance of many Duties of Religion ; yet being entangled by Temptations and overcome by the power of their lusts , relinquish all their Beginnings and Engagements and turn wholly unto Sin and Folly. From such Persons the Holy Ghost utterly departs , all their Gifts dry up and wither ; their Light goeth out and they have Darkness in stead of a Vision . The Case of such is deplorable ; for it had been better for them not to have known the way of Righteousness , than after they have known it to turn from the Holy Commandment delivered unto them , 2 Pet. 2. 21. And some of these add despight and contempt of that whole Work of the Spirit of God whereof themselves were made Partakers unto their Apostasie . And the condition of such profligate Sinners is for the most part irrecoverable , Heb. 6. 4 , 5 , 6. Chap. 10. v. 26 , 27 , 28 , 29 , 30. From some He withdraweth and departeth partially only , and that mostly but for a season . And this Departure respects the Grace Light and Consolation which he administers unto Believers , as to the degrees of them and the Sense of them in their own Souls . On whom He is bestowed to work these things in a saving way , from them he never utterly or totally departs . This our Blessed Saviour plainly promiseth and asserteth ; John 4. 14. Whosoever drinketh of the Water that I shall give him shall never thirst ; but the Water that I shall give him shall be in him a Well of Water springing up into Everlasting Life . That this Well of Living Water is his Sanctifying Spirit himself declares , John 7. 37 , 38. He who hath received him , shall never have a thirst of total Want and Indigence any more . Besides He is given unto this end by vertue of the Covenant of Grace . And the Promise is express therein , that he shall never depart from them to whom he is given , Isa. 59. 21. Jer. 31. 33. Chap. 32. 39 , 40. Ezek. 11. 19 , 20 , But now as to the degrees and sensible Effects of these Operations , He may depart and wi●hdraw from Believers for a Season . Hence they may be left unto many Spiritual Decays and much weakeness , the things of Grace that remain in them being as it were ready to die , Revel . 3. 2. and they may apprehend themselves deserted and forsaken of God. So did Sion , Isa. 40. 27. Chap. 49. 15. For therein doth God hide himself , Isa. 44. 15. or forsake his People for a moment , Chap. 54. 7. He hides himself and his wrath , Chap. 57. 17. These are the things which David so often and so bitterly complaineth of , and which with so much earnestness he contendeth and wrestleth with God to be delivered from . These are those spiritual Desertions which some of late have laden with reproach contempt and scorn . All the apprehensions and complaints of the People of God about them , they would represent as nothing but the idle Imaginations of distempered Brains , or the Effects of some disorder in their Blood and Animal Spirits . I could indeed easily allow that Men should despise and laugh at what is declared as the Experience of Professors at present . Their prejudice against their Persons will not allow them to entertain any thoughts of them but what are suited unto Folly and Hypocrisie . But at this I acknowledg I stand amazed ; that whereas these things are so plainly , so fully and frequently declared in the Scriptures , both as to the actings of God and his Holy Spirit in them , and as to the sense of those concerned about them ; whereas the whole of God's dealings , and Believers application of themselves to him in this Matter , are so graphically exemplified in sundry of the Holy Saints of old , as Joh , David , Heman , and others ; and great and plentiful Provision is made in the Scripture for the Direction , Recovery , Healing and Consolation of Souls in such a condition ; yet men professing themselves to be Christians , and to believe the Word of God at least not to be a Fable , should dare to cast such opprobrious Reproaches on the Wayes and and Works of God. The end of these Attempts can be no other but to decry all real entercourse between God and the Souls of Men , leaving only an outside form or shape of Religion , not one jot better than Atheism . Neither is it only what concerns Spiritual Desertions , whose Nature , Causes , and Remedies , are professedly and at large handled by all the Casuistical Divines even of the Roman Church , but the whole Work of the Spirit of God upon the Hearts of Men , with all the Effects produduced in them with respect unto Sin and Grace , that some men by their odious and scurrilous Expressions endeavour to expose to contempt and scorn ; S. P. p. 339 , 340 , 341 , 342. Whatever trouble befals the minds of men upon the account of a sense of the guilt of Sin , whatever Darkness and Disconsolation they may undergo through the displeasure of God and his withdrawing of the wonted influences of his Grace Love and Favour towards them , whatever Peace Comfort or Joy they may be made Partakers of by a sense of the Love of God shed abroad in their Hearts by the Holy Ghost , it is all ascribed in most opprobrious Language unto Melancholy reeks and vapours , whereof a certain and mechanical account may be given by them who understand the Anatomy of the Brain . To such an height of Profane Atheism is the daring Pride and Ignorance of some in our dayes arrived . Sect. 20 There remaineth yet one general Adjunct of the Dispensation and Work of the Holy Ghost , which gives a further Description of the manner of it ; which I have left unto a single Consideration . This is that which is mentioend Heb. 2. 4. God witnessing unto them with Signs and Wonders , with divers Miracles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Gifts say we of the Holy Ghost . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are Distributions or Partitions . And hence advantage is taken by some to argue against his very Being . So Crellius contends that the Holy Ghost here is taken passively , or that the Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Genitivus Materiae . Wherefore he supposes that it followeth that the Holy Ghost himself may be divided into Parts , so that one may have one Part and Parcel of him , and another may have another Part. How inconsistent this is with the Truth of his Being and Personality is apparent . But yet neither can he give any tolerable account of the Division and Partition of that Power of God which he calls the Holy Ghost , unless he will make the Holy Spirit to be a Quality in us and not in the Divine Nature , as Justin Martyr affirms Plato to have done , and so to be divided . * And the Interpretation he useth of the words is wrested perverse and foolish . For the Contexture of them requires that the Holy Ghost be here taken actively as the Author of the Distribution mentioned . He gives out of his Gifts and Powers unto Men in many Parts , not all to One , not all at once ; not all in one way , but some to one some to another , some at one time some at another , and that in great variety . The Apostle therefore in this place declares , That the Holy Spirit gave out various Gifts unto the first Preachers of the Gospel for the confirmation of their Doctrine , according to the Promise of our Saviour , John 15. 26 , 27. Of these he mentions in particular , First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Signs . That is , Miraculous Works wrought to signifie the Presence of God by his Power with them that wrought them ; so giving out his Approbation of the Doctrine which they taught . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prodigies or Wonders , Works beyond the Power of Nature or energie of Natural Causes wrought to fill Men with Wonder and Admiration ; manifesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and surprizing Men with a sense of the Presence of God. Thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty Works of several sorts , such as opening of the Eyes of the Blind , raising the Dead and the like . These being mentioned , there is added in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts of the Holy Ghost . For these and other like things did the Holy Ghost work and effect to the end mentioned . And these Distributions are from him as the Signs and Wonders were , that is , Effects of his Power ; only there is added an intimation how they are all wrought by him , which is by giving them a power for their Operation variously dividing them amongst those on whom they were bestowed ; and that as it is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto his own Will. And this place is so directly and fully expounded , 1 Cor. 12. 7 , 8 , 9 , 10 , 11. that there is no room of exception left unto the most obstinate . And that place having been opened before in the entrance of this Discourse , I shall not here call it over again . These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore are his Gifts which as Parts and Parcels of his Work he giveth out in great variety . * To the same purpose are his Operations described , Isa. 11. 2 , 3. The Spirit of the Lord shall rest upon Him , the Spirit of Wisdom and Understanding , the Spirit of Counsel and of Might , the Spirit of Knowledg and of the Fear of the Lord. He is first called the Spirit of the Lord to express his Being and Nature ; and then he is termed the Spirit of Wisdom and of Counsel , &c. That is He who is the Author of Wisdom and Counsel , and the rest of the Graces mentioned , who divides and distributes them according to his own Will. That variety of Gifts and Graces wherewith Believers are endowed and adorned are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Distributions of the Holy Spirit . Hence the principal respect that we have unto him immediately in our Worship of him under the New Testament is , as he is the Author of these various Gifts and Graces . So John saluting the Churches of Asia , prayeth for Grace for them from God the Father , and the seven Spirits that are before his Throne , Rev. 1. 4. That is , the Holy Spirit of God considered in his care of the Church , and his yielding supplies unto it as the Author of that Perfection of Gifts and Graces which are and are to be bestowed upon it . So doth the number of Seven denote . And therefore whereas our Lord Jesus Christ as the Foundation of his Church was anointed with all the Gifts and Graces of the Spirit in their Perfection , it is said that upon that one Stone should be seven Eyes , Zech. 3. 9. all the Gifts of the Seven Spirits of God , or of that Holy Spirit which is the Author of them all . Sect. 21 All therefore that is pleaded for the Division of the Holy Ghost from this place , is built on the Supposition that we have before rejected ; namely , that he is not a Divine Person , but an Arbitrary Emanation of Divine Power ; and yet neither so can the division of the Holy Ghost pleaded for be with any tolerable sense maintained . Crellius sayes indeed that all Divine Inspirations may be considered as one Whole , as many Waters make up one Sea. In this respect the Holy Ghost is One , that is , one Universal made up of many Species , this is totum logicum . And so He may be divided into his Subordinate Species . But what Ground or Colour is there for any such Notions in the Scripture ? Where is it said that all the Gifts of the Holy Ghost do constitute or make up one Holy Ghost ? Or the Holy Ghost is one in general , because many Effects are ascribed unto him ? Or that the several Gifts of the Spirit are so many distinct kinds of it ? The contrary unto all these is expresly taught ; namely , that the One Holy Spirit worketh all these things as he pleaseth , so that they are all of them external Acts of his Will and Power . And it is to as little purpose pleaded by the same Author , that he is divided as a Natural Whole into its Parts , because there is mention of a Measure and Portion of him . So God is said not to give him to Jesus Christ by Measure , John 3. 34. And to every one of us is given Grace according to the Measure of the Gift of Christ ; as though one Measure of him were granted unto One , and another Measure to another . But this Measure is plainly of his Gifts and Graces . These were bestowed on the Lord Christ in all their fulness , without any limitation either as to Kinds or Degrees . They were poured into him according unto the utmost extent and capacity of Humane Nature , and that under an inconceivable advancement by its Union unto the Son of God. Others receive his Gifts and Graces in limited proportion both as to their Kinds and Degrees . To turn into a Division of the Spirit himself is the greatest madness . And casting aside Prejudices there is no difficulty in the understanding of that saying of God to Moses , Numb . 11. 17. I will take of the Spirit that is on thee and put it on the Elders . For it is evidently of the Gifts of the Spirit enabling Men for Rule and Government that God speaketh and not of the Spirit himself . Without any diminution of that Spirit in him , that is of the Gifts that He had received , God gave unto them , as lighting their Candle by his . And so also the double Portion of the Spirit of Elijah , which Elisha requested for himself , was only a large and peculiar measure of Prophetical Light , above what other Prophets which he left behind him had received ; 2 Kin. 2. 9. He asked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 os duorum or duplex ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Expression is first used Deut. 21. 17. where the double Portion of the First-Born is intended . So that probably it was such a Portion among the other Prophets , as the First-Born had among the Brethren of the same Family , which he desired ; and so it came to pass , whence also he had the Rule and Government of them . BOOK II. Peculiar Operations OF THE HOLY SPIRIT UNDER THE Old Testament Preparatory for The NEW . CHAP. I. ( 1. ) The Work of the Spirit of God in the New Creation ; by some despised . ( 2. ) Works under the Old Testament preparatory to the New Creation . ( 3 , 4. ) Distribution of the Works of the Spirit . ( 5. ) The Gift of Prophesie ; the Nature , Use , and End of it . ( 6. ) The beginning of Prophesie . ( 7. ) The Holy Spirit the only Author of it . ( 8. ) The Name of a Prophet ; its signification , and his Work. ( 9. ) Prophesie by Inspiration ; whence so called . ( 10. ) Prophets how acted by the Holy Ghost . ( 11. ) The Adjuncts of Prophesie , or distinct wayes of its Communication . ( 12. ) Of Articulate Voices . ( 13. ) Dreams . ( 14. ) Visions . ( 15. ) Adjuncts of Prophesie . Symbolical Actions . ( 16. ) Local Mutations . ( 17. ) Whether unsanctified Persons might have the Gift of Prophesie . The Case of Baalam . ( 18. ) Answered . ( 19. ) Of writing the Scriptures . ( 20. ) Three things required thereunto . ( 21. ) Of Miracles . ( 22. ) Works of the Spirit of God in the improvement of the Natural Faculties of the Minds of Men in things Political . ( 23. ) In things Moral . ( 24. ) In things Corporeal . ( 25. ) In things Intellectual and Artificial . ( 26. ) In preaching of the Word . Sect. 1 HAving passed through these general things which are of a necessary previous Consideration unto the especial Works of the Holy Ghost , I now proceed unto that which is the principal Subject of our present Design . And this is the Dispensation and Work of the Holy Spirit of God , with respect unto the New Creation and the Recovery of Mankind or the Church of God thereby . A Matter this is of the highest Importance unto them that sincerely believe , but most violently and of late virulently opposed by all the Enemies of the Grace of God and our Lord Jesus Christ. The Weight and Concernment of the Doctrine hereof , have in part been spoken unto before . I shall at present add no farther Considerations to the same purpose , but leave all that fear the Name of God to make a Judgment of it by what is revealed concerning it in the Scriptures , and the Uses whereunto it is in them directed . Many we know will not receive these things , but whilst we keep our selves in the handling of them unto that Word whereby one day both we and they must either stand or fall ; we need not be moved at their Ignorance , or Pride , nor at the Fruits and Effects of them in Reproaches Contempt and scorn . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sect. 2 Now the Works of the Spirit in Reference unto the New-Creation are of two sorts . First , Such as were Preparatory unto it under the Old Testament . For I reckon that the State of the Old-Creation , as unto our Living unto God , ended with the Entrance of Sin and giving the First Promise . Whatever ensued thereon , in a Way of Grace , was preparatory for and unto the New. 2dly , Such as were actually wrought about it under the New. Those Acts and Workings of his , which are Common to both states of the Church , as is his effectual Dispensation of sanctifying Grace towards the Elect of God , I shall handle in Common under the Second Head. Under the First , I shall only reckon up those that were peculiar unto that State. To make way hereunto I shall premise two general Positions . Sect. 3 1. There is nothing Excellent amongst Men , whether it be absolutely Extraordinary , and every way above the Production of Natural Principles ; or whether it consist in an eminent and peculiar Improvement of those Principles and Abilities , but it is ascribed unto the Holy Spirit of God as the immediate Operator and Efficient Cause of it . This we shall afterwards confirm by Instances . Of old he was All ; now some would have him nothing . 2. Whatever the Holy Spirit wrought in an eminent manner under the Old Testament , it had generally and for the most part , if not absolutely and always , a Respect unto our Lord Jesus Christ and the Gospel , and so was preparatory unto the Compleating of the great Work of the New-Creation in and by Him. And these Works of the Holy Spirit , may be referred unto the two sorts mentioned ; Namely , ( 1. ) Such as were Extraordinary and exceeding the whole compass of the Abilities of Nature however improved and advanced ; and ( 2. ) Those which consist in the Improving and Exaltation of those Abilities , to answer the Occasions of Life , and Use of the Church . Those of the first sort may be reduced unto three Heads . ( 1. ) Prophesy . ( 2. ) Inditeing of the Scripture . ( 3. ) Miracles . Those of the other sort we shall find . ( 1. ) In things Political as skill for Government and Rule amongst Men. ( 2. ) In things Moral , as Fortitude and Courage . ( 3. ) In things Natural as increase of Bodily strength . ( 4. ) Gifts Intellectual ; ( 1. ) of things Sacred , as to preach the Word of God , ( 2. ) In things Artificial as in Bezaliel and Aholiab . The Work of Grace on the Hearts of Men being more fully revealed under the New-Testament then before , and of the same Kind and Nature in every state of the Church since the fall , I shall treat of it once for all in its most proper Place . Sect. 5 The First eminent Gift and Work of the Holy Ghost under the Old Testament , and which had the most direct and immediate respect unto Jesus Christ , was that of Prophecy . For the Chief and Principal End hereof in the Church was to foresignify Him , his Sufferings and the Glory that should ensue ; or to appoint such things to be observed in Divine Worship as might be Types and Representations of Him. For the Chiefest Privelidg of the Church of Old was but to hear Tidings of the Things which we enjoy , Isa. 33. 17. As Moses on the top of Pisgah saw the Land of Canaan ; and in Spirit , the Beauties of Holiness to be erected therein , which was his highest Attainment ; So the best of these Saints was to contemplate the King of Saints in the Land that was yet very far from them , or Christ in the flesh . And this Prospect which by Faith they obtained was their Chiefest Joy and Glory , Joh. 8. 56 ; yet they all ended their Days as Moses did , with respect unto the Type of the Gospel-state , Deut. 3. 24 , 25. So did they : Luke 10. 23. 24. God having provided some better thing for us , that they without us should not be made perfect , Heb. 11. 40. That this was the Principal End of the Gift of Prophecy Peter declares ; 1 Epist. Chap. 1. v. 9 , 10 , 11 , 12. Receiving the End of your Faith , he Salvation of your Souls ; of which Salvation the Prophets have enquired and searched diligently who prophesyed of the Grace that should come unto you . Searching what , or what manner of Time the Spirit of Christ which was in them did signify , when it testified before hand the sufferings of Christ , and the Glory that should follow . Unto whom it was revealed , that not unto themselves , but unto us they did minister the Things , which are now reported unto you . Some of the Ancients apprehended that some things were spoken obscurely by the Prophets and not to be understood without great search , especially such as concerned the Rejection of the Jews , lest they should have been provoked to abolish the Scripture it self . * But the Sum and Substance of the Prophetical Work under the Old Testament , with the Light , Design , and Ministry of the Prophets themselves , are declared in those Words . The Work was to give Testimony unto the Truth of God in the first Promise ; concerning the Coming of the Blessing Seed . This was God's Method . First , He gave Himself immediately that Promise which was the Foundation of the Church ; Gen. 3. 15. Then by Revelation unto the Prophets he confirmed that Promise , after all which the Lord Christ was sent to make them all good unto the Church ; Rom. 15. 8. Herewithal they received fresh Revelations concerning his Person and his Sufferings , with the Glory that was to ensue thereon and the Grace which was to come thereby unto the Church . Whilst they were thus employed and acted by the Holy Ghost or the Spirit of Christ , they diligently endeavoured to come to an Acquaintance with the Things themselves , in their Nature and Efficacy , which were revealed unto them ; * yet so as considering that not Themselves but some Succeeding Generations should enjoy them in their actual Exhibition . And whilst they were intent on these things , they searched also , as far as intimation was given thereof by the Spirit , after the Time wherein all these things should be accomplished ; both when it should be , and what Manner of time it should be , or what would be the State and Condition of the People of God in those Days . This was the Principal End of the Gift of Prophecy , and this the principal Work and Employment of the Prophets . The first Promise was given by God in the Person of the Son , as I have proved elsewhere ; Gen. 3. 15. But the whole Explication Confirmation and Declaration of it , was carryed on by the Gift of Prophecy . Sect. 6 The Communication of this Gift began betimes in the World , and continued without any known interruption in the Possession of some one or more in the Church at all times , during its Preparatory or subservivient Estate . After the finishing of the Canon of the Old Testament , it ceased in the Judaical Church until it had a revival in John the Baptist , who was therefore Greater than any Prophet that went before , because he made the nearest Approach unto , and the clearest Discovery of the Lord Jesus Christ , the End of all Prophecys . Thus God spake by the mouth of his Holy Prophets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 1. 70. that were from the Beginning of the World. Adam himself had many things revealed unto him ; without which he could not have Worshipped God aright in that state and condition whereinto he was come . For although his Natural Light was sufficient to direct Him unto all Religious Services required by the Law of Creation ; yet was it not so unto all Duties of that state whereinto he was brought by the giving of the Promise after the entrance of Sin. So was he guided unto the Observance of such Ordinances of Worship as were needful for Him , and accepted with God , as were Sacrifices . The Prophecy of Enoch in not only remembred , but called over and recorded ; Jude 14. 15. And it s a matter neither curious nor difficult to demonstrate , that all the Patriarchs of Old before the Flood , were guided by a Prophetical Spirit in the Imposition of Names on those Children who were to succeed them in the sacred Line . Concerning Abraham God expresly saith Himself , that he was a Prophet , Gen. 20. 7. that is , One who used to receive Divine Revelations . Sect. 7 Now this Gift of Prophecy was always the immediate Effect of the Operation of the Holy Spirit . So it is both affirmed in general , and in all the Particular Instances of it . In the first way , we have the Illustrious Testimony of the Apostle Peter ; 2 Epist. Chap. 1. v. 20 , 21. Knowing this first that no Prophecy of Scripture is of any Private Interpretation , for the Prophecy came not in Old Time by the Will of Man , but Holy Men of God spake as they were moved by the Holy Ghost . * This is a Principle among Beleivers ; this they grant and allow in the first Place , as that which they resolve their Faith into ; Namely , that the sure word of Prophecy , † which they in all Things take heed unto v. 19. was not a fruit of any Mens private conceptions ; nor was Subject to the Wills of Men , so as to attain it , or exercise it by their own Ability . But it was given by Inspiration from God ; 2 Tim. 3. 16 ; For the Holy Ghost , by acting , moving , guiding the Minds of Holy Men , inabled them thereunto . This was the sole Fountain and Cause of all true Divine Prophecy thatever was given or granted to the Use of the Church . And in particular the Coming of the Spirit of God upon the Prophets enabling them unto their Work is frequently mentioned . Micah declares in his own Instance how it was with them all , Chap. 3. 8. But truly I am full of Power by the Spirit of the Lord , and of Judgment , and of Might , to declare unto Jacob his Transgression , and to Israel his Sin. It was from the Spirit of God alone , that he had all his Ability for the discharge of that Prophetical Office whereunto he was called . And when God would endow Seventy Elders with a Gift of Prophecy ; he tells Moses that he would take of the Spirit that was upon him , and give unto them for that Purpose ; that is , he would communicate of the same Spirit unto them as was in Him. And where it is said at any time , that God spake by the Prophets , or that the Word of God Came to them , of God spake to them ; it is always intended that this was the immediate Work of the Holy Ghost . So says David of Himself ; The Spirit of the Lord spake by Me , or in me ; and his word was in my Tongue . 2 Sam. 23. 2. Hence our Apostle repeating his words ascribes them directly to the Holy Ghost ; Heb. 3. 7. Wherefore , as the Holy Ghost saith , to day if you will hear his voice ; and Chap. 4. 7. Saying in David . So the Words which are ascribed unto the Lord of Hosts , Isa. 6. 9. are asserted to be the Words of the Holy Ghost , Acts 28. 25. He spake to them , or in them by his holy Inspirations ; and he spake by them in his effectual infallible guidance of them , to utter , declare , and write what they received from Him , without Mistake or Variation . Sect. 8 And this Prophesy as to its Exercise is considered two ways . First , precisely for the Prediction or foretelling things to Come , as the Greek word and the Latine traduced from thence do signify . So Prophecy is a Divine Prediction of future things proceeding from Divine Revelation . But the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophesy , is not confined unto any such signification , although Predictions from supernatural Revelation are constantly expressed by it . But in general ●he word signifies no more , but to speak out , interpret and declare the Minds or Words of another . So God tells Moses ; that He would make Him a God unto Pharaoh ; One that should deal with him in the Name , stead and Power of God ; and Aaron his Brother should be his Prophet ; Exod. 7. 1. that is , one that should interpret his meaning and declare his Words unto Pharaoh , Moses having complained of the Defect of his own Utterance . So Prophets are the Interpreters , the Declarers of the Word Will , Mind or Oracles of God unto others . Such an One is described Job . 33. 23. Hence those who expounded the Scripture unto the Church under the New Testament were called Prophets , and their work Prophecy ; Rom. 12. 6. 1 Cor. 14. 31 , 32. And under the Old Testament those that celebrated the Praises of God with singing in the Temple according to the Institution of David , are said therein to Prophesy ; 1 Chron. 25. 2. And this Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet was of ancient use ; for so God termed Abraham . Gen. 20. 7. Afterwards in common use a Prophet was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seer , because of their Divine Visions ; and this was occasioned from those words of God concerning Moses , Numb . 11. 6. And this being the Ordinary way of his Revealing himself , namely by Dreams and Visions , Prophets in those Days even from the Death of Moses were commonly called Seers ; which continued in use until the days of Samuel , 1. Sam. 9. 9. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man of God ; 1 Sam. 2. 27 ; which Name Paul gives to the Preachers of the Gospel , 1 Tim. 6. 11. 2 Tim. 3. 17. And it is not altogether unworthy Observation what Kimchi notes , that the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most frequently used in the Passive Conjugation Niphal , because it denotes a receiving of that from God by way of Revelation which is spoken unto others in a way of Prophecy . And as it lies before us as an Extraordinary Gift of the Holy Ghost , it is neither to be confined to the strict Notion of Prediction and Foretelling , nor to be extended to every true Declaration of the Mind of God , but only that which is obtained by immediate Revelation . Sect. 9 This Peculiar Gift therefore of the Holy Spirit we may a little distinctly enquire into . And two things concerning it may be considered . ( 1. ) It s General Nature . ( 2. ) The particular wayes whereby especial Revelation was granted unto any . First , For its Nature in general it consisted in Inspiration . * So the Apostle speaks of the Prophesies recorded in the Scripture , 2 Tim. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Divine Inspiration was the Original and Cause of it . And the acting of the Holy Ghost in communicating his Mind unto the Prophets was called Inspiration on a double account . First , in answer unto his Name and Nature . The Name whereby He is revealed unto us signifieth Breath ; and He is called the Breath of God whereby his Essential Relation to the Father and Son , with his Eternal Natural Emanation from them , is expressed . And therefore when our Saviour gave Him unto his Disciples as a proper Instructive Emblem of what he gave he breathed upon them , John 20. 22. So also in the great Work of the Infusion of the Reasonable Soul into the Body of Man , it is said , God breathed into him the Breath of Life , Gen. 2. 7. From hence I say it is , namely from the Nature and Name of the Holy Spirit , that his immediate actings on the Minds of Men in the supernatural Communication of Divine Revelations unto them is called Inspiration or Inbreathing . And the Unclean Spirit counterfeiting his Actings , did inspire his Worshippers with a preternatural Afflatus , by wayes suited unto his own filthy Vileness . Secondly ; This Holy Work of the Spirit of God , as it is expressed suitable to his Name and Nature , so the Meekness , Gentleness Facility wherewith he works is intended hereby . He did as it were gently and softly breath into them the Knowledg and Comprehension of Holy Things . It is an especial and immediate Work wherein he acts suitably unto his Nature as a Spirit , the Spirit or Breath of God ; and suitably unto his peculiar Personal Properties of Meekness Gentleness and Peace . So his Acting is Inspiration , whereby he came within the Faculties of the Souls of Men , acting them with a Power that was not their own . It is true when He had thus inspired any with the Mind of God , they had no Rest nor could have unless they declared it in its proper Way and Season ; Jer. 20. 9. Then I said I will not make mention of him , nor speak in his Name any more ; but his Word was in mine heart as a burning Fire shut up in my Bones , and I was weary with forbearing I could not stay . But this Disturbance was from a moral sense of their Duty , and no● from any violent Agitations of his upon their Natures . And whereas sometimes trouble and consternation of Spirit did befal some of the Prophets in and under the Revelations they received from Him ; it was on a double account . First , Of the dreadful Representations of things that were made unto them in Visions . Things of great dread and terror were represented unto their Fancies and Imaginations . Secondly , Of the greatness and dread of the Things themselves revealed , which sometimes were terrible and destructive , Dan. 17. 27. Chap. 7. 15 , 28. Hab. 16. Isa. 21. 2 , 3 , 4. But his Inspirations were gentle and placid . Sect. 10 Secondly ; The immediate Effects of this Inspiration were , that those inspired were moved or acted by the Holy Ghost . Holy Men of God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Pet. 1. 21. Moved or Acted by the Holy Ghost . And two things are intended hereby . First , The Preparation and Elevation of their Intellectual Faculties , their Minds and Understandings wherein his Revelations were to be received . He prepared them for to receive the Impressions he made upon them , and confirmed their memories to retain them . He did not indeed so enlighten and raise their Minds as to give them a distinct Understanding and full Comprehension of all the Things themselves that were declared unto them . There was more in their Inspirations than they could search into the bottom of * Hence although the Prophets under the Old Testament were made use of to communicate the clearest Revelations and Predictions concerning Jesus Christ , yet in the Knowledg and Understanding of the meaning of them , they were all inferior to John Baptist , as he was in this Matter to the meanest Believer , or least in the Kingdom of Heaven . Therefore for their own Illumination and Edification did they diligently enquire by the ordinary means of Prayer and Meditation , into the meaning of the Spirit of God in those Prophesies which themselves received by extraordinary Revelation , 1 Pet. 1. 10 , 11. Nor did Daniel who had those express Representations and glorious Visions concerning the Monarchies of the World , and the providential Alterations which should be wrought in them , understand what and how things would be in their Accomplishment . That account he doth give of himself in the close of his Visions , Chap. 12 8 , 9. But he so raised and prepared their Minds , as that they might be capable to receive and retain those impressions of things which he communicated unto them . So a Man Tunes the Strings of an Instrument , that it may in a due manner receive the Impressions of his Finger and give out the Sound he intends . He did not speak in them or by them , and leave it unto the Use of their Natural Faculties their Minds or Memories , to understand and remember the things spoken by Him , and so declare them to others . But he himself acted their Faculties , making use of them to express his Words not their own Conceptions . And herein besides other things consists the difference between the Inspirations of the Holy Spirit and those so called of the Devil . The utmost that Satan can do is , to make strong impressions on the Imaginations of Men , or influencing their Faculties by possessing , wresting , distorting the Organs of the Body and Spirits of the Blood. The Holy Spirit is in the Faculties and useth them as his Organs . And this he did secondly with that Light and Evidence of Himself , of his Power , Truth and Holiness , as left them lyable to no suspicion , whether their Minds were under his Conduct and Influence or no. Men are subject to fall so far under the Power of their own Imaginations , through the prevalency of a corrupt distempered Fancy , as to suppose them Supernatural Revelations . And Satan may and did of old , and perhaps doth so still impose on the minds of some , and communicate unto them such a conception of his Insinuations , as that they shall for a while think them to be from God himself . But in the Inspirations of the Holy Spirit , and his actings of the Minds of the Holy Men of old , he gave them infallible Assurance that it was himself alone by whom they were acted , Jer. 23. 28. If any shall ask by what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Infallible Tokens , they might know assuredly the Inspirations of the Holy Spirit , and be satisfied with such a perswasion as was not liable to mistake , that they were not imposed upon ? I must say plainly , That cannot tell ; for these are things whereof we have no Experience . Nor is any thing of this Nature , whatever some falsly and foolishly impute unto them who profess and avow an interest in the ordinary gracious workings of the Holy Ghost , pretended unto . What some Phrenetical Persons in their Distempers or under their Delusions have boasted of , no sober or wise Man esteems worthy of any sedate Consideration . But this I say , It was the Design of the Holy Ghost to give those whom He did thus extraordinarily inspire , an Assurance sufficient to bear them out in the discharge of their Duty that they were acted by himself alone . For in the pursuit of their Work which they were by Him called unto , they were to encounter various Dangers , and some of them to lay down their Lives for a Testimony unto the Truth of the Message delivered by them . This they could not be ingaged into without as full an evidence of his acting them , as the Nature of Man in such Cases is capable of ; The Case of Abraham fully confirms it . And it is impossible but that in these extraordinary workings there was such an impression of Himself , his Holiness and Authority left on their Minds , as did secure them from all fear of Delusion . Even upon the Word as delivered by them unto others , he put those Characters of Divine Truth , Holiness and Power , as rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be believed , and not to be rejected without the highest sin by them unto whom it came . Much more was there such an evidence in it unto them who enjoyed its Original Inspiration . Secondly , He acted and guided them as to the very Organs of their Bodies , whereby they expressed the Revelation which they had received by Inspiration from Him. They spake as they were acted by the Holy Ghost . He guided their Tongues in the Declaration of his Revelations , as the Mind of a Man guideth his Hand in writing to express its Conceptions . Hence David having received Revelations from Him , or being inspired by Him , affirms in his Expression of them , That his Tongue was the Pen of a ready Writer , Psal. 45. 2. that is , it was so guided by the Spirit of God to express the Conceptions received from Him. And on this account God is said to speak by their Mouths , as he spake by the Mouth of the Holy Prophets , Luke 1. 70. all of whom had but one Mouth on the account of their absolute Consent and Agreement in the same Predictions ; For this is the meaning of one Voice or one Mouth in a Multitude . The Holy Ghost spake by the Mouth of David , Acts 1. 16. For whatever they received by Revelation they were but the Pipes through which the Waters of it were conveyed , without the least mixture with any allay from their Frailties or Infirmities . So when David had received the Pattern of the Temple , and the manner of the whole Worship of God therein by the Spirit ; 1 Chron. 28. 12. He sayes , * All this the Lord made me understand in writing by his hand upon me , even all the Work of this Pattern , v. 19. The Spirit of God not only revealed it unto him , but so guided Him in the writing of it down , as that he might understand the Mind of God out of what Himself had written ; or he gave it him so plainly and evidently , as if every Particular had been expressed in writing by the Finger of God. Sect. 11 It remaineth that as unto this first extraordinary Work and Gift of the Holy Ghost , we consider those especial Wayes and Means which he made use of in the Communication of his Mind unto the Prophets , with some other accidental Adjuncts of Prophesie . Some following Maimonides in his More Nebuchim , have from the several wayes of the Communication of Divine Revelations , distinguished the Degrees of Prophesie or of the Gifts of it , preferring one above another . This I have elsewhere disproved , Expos. Heb. Chap. 1. Neither indeed is there either hence or from any other ground the least occasion to feign those eleven Degrees of Prophesie which he thought he had found out ; much less may the Spirit or Gift of Prophesie be attained by the wayes he prescribes , and with Tatianus seems to give countenance unto . * The distinct outward manners and ways of Revelation mentioned in the Scriptures may be reduced unto three Heads . ( 1. ) Voices . ( 2. ) Dreams . ( 3. ) Visions . And the accidental Adjuncts of it are two ; ( 1. ) Symbolical Actions . ( 2. ) Local Mutations . The Schoolmen after Aquinas 22. q. 174. A. 1. do commonly reduce the means of Revelation unto three Heads . For whereas there are three wayes whereby we come to know any thing . ( 1. ) By our External Senses . ( 2. ) By Impressions on the Phantasie or Imagination . ( 3. ) By pure Acts of the Understanding ; So God by three wayes revealed his Will unto the Prophets : ( 1. ) By Objects of their Senses as by audible Voices . ( 2. ) By Impressions on the Imagination in Dreams and Visions . ( 3. ) By Illustration or enlightning of their Minds . But as this last way expresseth Divine Inspiration , I cannot acknowledg it as a distinct way of Revelation by it self . For it was that which was absolutely necessary to give an infallible assurance of mind in the other wayes also . And setting that aside , there is none of them but are obnoxious to Delusion . Sect. 12 First , God sometimes made use of an Articulate Voice , speaking out those things which he did intend to declare in words significant of them . So he revealed Himself or his Mind unto Moses when he spake to him face to face as a Man speaketh unto his Friend , Exod. 33. 11. Numb . 12. 8. And as far as I can observe the whole Revelation made unto Moses , was by outward audible articulate Voices , whose Sense was impressed on his Mind by the Holy Spirit . For an external Voice without an inward Elevation and Disposition of Mind , is not sufficient to give security and assurance of Truth unto him that doth receive it . So God spake to Elijah , 1 Kings 19. 12 , 13 , 14. as also to Samuel and Jeremiah , and it may be to all the rest of the Prophets at their first Calling and Entrance into their Ministry . For words formed miraculously by God , and conveighed sensibly unto the outward Ears of Men , carry a great Majesty and Authority with them . This was not the usual way of God's revealing his Mind , nor is it signified by that Phrase of Speech , The Word of the Lord came unto me ; whereby no more is intended but an immediate Revelation by what way or means soever it was granted . Mostly this was by that Secret effectual Impression on their Minds which we have before described . And these Voices were either immediately created by God himself as when he spake unto Moses , wherein the eminency of the Revelation made unto him principally consisted , or the Ministry of Angels was used in the Formation and Pronunciation of them . But , as we observed before , the Divine Certainty of their Minds to whom they were spoken with their Abilities infallibly to declare them unto others , was from an immediate internal Work of the Spirit of God upon them . Without this the Prophets might have been imposed on by external audible Voices ; nor would they by themselves give their minds an infallible assurance . Sect. 13 Secondly ; Dreams were made use of under the Old Testament to the same purpose , and unto them also I refer all those Visions which they had in their sleep though not called Dreams . And these in this Case were the immediate Operation of the Holy Ghost as to the Divine and Infallible Impressions they conveighed to the Minds of Men. Hence in the Promise of the Plentiful Pouring out of the Spirit or Communication of his Gifts , mention is made of Dreams , Acts 2. 17. I will pour out my Spirit upon all flesh , and your Sons and your Daughters shall Prophesie , your young Men shall see Visions , and your old Men shall dream Dreams . Not that God intended much to make use of this way of Dreams and Nocturnal Visions under the New Testament ; but the intention of the words is to shew , that there should be a plentiful E●●usion of that Spirit which acted by those various Wayes and Means then under the Old. Only as to some particular Directions God did sometimes continue his Intimations by Visions in the Rest of the Night . Such a Vision had Paul , Acts 16. 10. But of old this was more frequent . So God made a signal Revelation unto Abraham , when the horrour of a deep sleep fell upon him , Gen. 15. 12 , 13 , 14. And Daniel heard the Voice of the words of him that spake unto him , when he was in a deep Sleep , Dan. 10. 9. But this Sleep of theirs I look not on as Natural , but as that which God sent and cast them into , that therein he might represent the Image of things unto their Imaginations . So of old he caused a deep sleep to fall on Adam , Gen. 2. 21. The Jews distinguish between Dreams and those Visions in Sleep as they may be distinctly considered ; but I cast them together under one Head of Revelation in Sleep . And this way of Revelation was so common , that one who pretended to Prophesie would cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have dreamed , I have dreamed , Jer. 23. And by the Devils imitation of God's dealing with his Church , this became a way of Vaticination among the Heathen also , Hom. Ili . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; A Dream is from Jupiter . And when the reprobate Jews were deserted as to all Divine Revelations , they pretended unto a singular skill in the Interpretation of Dreams , on the account of their deceit wherein they were sufficiently infamous . Qualiacumque voles Judaei somnia vendent . Sect. 14 Thirdly ; God revealed himself in and by Visions or Representations of things to the inward or outward senses of the Prophets . And this way was so frequent , that it bare the Name for a Season of all Prophetical Revelations . For so we observed before that a Prophet of old time was called a Seer . And that because in their receiving of their Prophesies they saw Visions also . So Isaiah terms his whole Glorious Prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vision which he saw , Chap. 1. 1. partly from the especial Representation of things that were made unto Him , Chap. 6. 1 , 2 , 3. and partly it may be from the Evidence of the things revealed unto him , which were cleared as fully to his Mind as if he had had an ocular inspection of them . So from the Matter of them , Prophesies began in common to be called the Burden of the Lord. For he burdened their Consciences with his Word , and their Persons with its Execution . But when false Prophets began to make frequent use and to serve themselves of this Expression it was forbidden , Jer. 23. 33 , 36. And yet we find that there is mention hereof about the same Time it may be by Habbakuk , Chap. 1. 1. as also after the return from the Captivity , Zech. 9. 1. Mal. 1. 1. Either therefore this respected that onely season wherein false Prophets abounded , whom God would thus deprive of their Pretence ; or indeed the People by Contempt and Scorn did use that Expression as that which was familiar unto the Prophets in their Denunciation of God's Judgments against them , which God here rebukes them for and threatens to revenge . But none of the Prophets had all their Revelations by Visions ; nor doth this concern the Communication of the Gift of Prophesie but it Exercise . And their Visions are particularly recorded . Such were those of Isa. 6. 1 , 2. Jer. 1. 11 , 14 , 15. Ezek. 1. and the like . Now these Visions were of two sorts . * ( 1. ) Outward Representations of things unto the bodily Eyes of the Prophets . ( 2. ) 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 the People of God into destructive and Judgment-procuring sins , Numb . 33. 16. And in the whole of his Enterprize he thought to have satisfied his Covetousness with a reward for cursing them by his Enchantments . And yet this Man not onely professeth of himself that he heard the Words of God and saw the Visions of the Almighty . Numb . 24. 4. but did actually foretel and prophesie Glorious Things concerning Christ and his Kingdom . Shall we then think that the Holy Spirit of God will immix his own Holy Inspirations with the wicked suggestions of the Devil in a South-sayer ? Or shall we suppose that the Devil was the Author of those Predictions , whereas God reproacheth false Gods and their Prophets acted by them , that they could not declare the things that should happen , nor shew the things that were to come afterwards ? Isa. 41. 22 , 23. So also it is said of Saul that the Spirit of the Lord departed from him , and an Evil Spirit vexed him ; and yet afterwards that the Spirit of God came upon him and he prophesied , 1 Sam. 19. 24. The Old Prophet at Bethel who lyed unto the Prophet that came from Judah , and that in the Name of the Lord , seducing him unto Sin and Destruction , and probably defiled with the Idolatry and false Worship of Jeroboam , was yet esteemed a Prophet , and did foretel what came to pass , 1 Kings 13. Sect. 18 Sundry things may be offered for the Solution of this Difficulty . For ( 1. ) as to that place of the Apostle Peter ; ( 1. ) It may not be taken Universally , that all who prophesied at any time were Personally Holy , but only that for the most part so they were . ( 2. ) He seems to speak particularly of them only who were Pen-men of the Scripture , and of those Prophesies which remain therein for the Instruction of the Church , concerning whom I no way doubt but that they were all Sanctified and Holy. ( 3. ) It may be that he understandeth not real inherent Holiness , but only a Separation and Dedication unto God by especial Office , which is a thing of another nature . ( 2. ) The Gift of Prophesie is granted not to be in it self and its own Nature a Sanctifying Grace , nor is the Inspiration so whereby it is wrought . For whereas it consists in an affecting of the Mind with a transient irradiation of Light in hidden things , it neither did nor could of it self produce Faith , Love , or Holiness in the Heart . Another Work of the Holy Ghost was necessary hereunto . ( 3. ) There is therefore no Inconsistency in this Matter , that God should grant an immediate Inspiration unto some that were not really sanctified . And yet I would not grant this to have been actually done without a just Limitation . For whereas some were established to be Prophets unto the Church in the whole course of their Lives after their first Call from God , as Samuel , Elijah , Elisha , Jeremiah , and the rest of the Prophets mentioned in the Scripture ; in like manner I no way doubt but they were all of them really sanctified by the Holy Spirit of God. But others there were who had only some occasional Discoveries of hidden or future things made unto them , or fell into some Extasies or Raptures with a Supernatural Agitation of their Minds ( as it is twice said of Saul ) for a short Season . And I see no Reason why we may not grant , yea from Scripture-Testimonies we must grant , that many such Persons may be so acted by the Holy Spirit of God. So was it with wicked Caiaphas who is said to Prophesie , John 11. 51. And a great Prophesie indeed it was which his words expressed , greater than which there is none in the Scripture . But the Wretch himself knew nothing of the Importance of what was uttered by him . A suddain Impression of the Spirit of God caused him against his Intention to utter a Sacred Truth , and that because he was High Priest whose words were of great Reputation with the People . * And as Balaam was over-ruled to Prophesie and speak good of Israel , when he really designed and desired to curse them : So this Caiaphas designing the Destruction of Jesus Christ , brought forth those words which expressed the Salvation of the World by his Death . ( 5. ) For the Difficulty about Balaam himself who was a Sorcerer and the Devil's Prophet , I acknowledg it is of Importance . But sundry things may be offered for the removal of it . ( 1. ) Some do contend that Balaam was a Prophet of God only . That indeed he gave himself unto Judicial Astrologie , and the Conjectures of future Events from Natural Causes . But as to his Prophesies they were all Divine ; and the Light of them affecting only the Speculative Part of his Mind ; had no influence upon his Will , Heart , and Affections which were still corrupt . This Tostatus pleadeth for . But as it is expresly said , That he sought for Enchantments , Numb . 24. 1. So the whole Description of his Course and End gives him up as a Cursed Sorcerer , and he is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Sooth-sayer , John. 12. 22. Which word though we have once rendred by Prudent , that is , One who prudently conjectureth at future Events according unto present appearing Causes , Isa. 3. 2. yet it is mostly used for a Diabolical Diviner or Sooth-sayer . And for what he said of himself , That he heard the Voice of God , and saw the Visions of the Most High , it might be only his own boasting to procure veneration to his Diabolical Incantations . But in Reputation we find he was in those dayes in the World , and supposed he was to utter Divine Oracles unto Men. This God in his Providence made use of to give out a Testimony to the Nations concerning the coming of the Messiah , the Report whereof was then almost lost amongst Men. In this condition it may be granted , that the Good Spirit of God , without the least Reflection on the Majesty and Purity of his own Holiness did over-rule the Power of the Devil , cast out his Suggestions from the Man's Mind , and gave such an Impression of Sacred Truths in the room of them , as he could not but utter and declare . For that instant he did as it were take the Instrument out of the Hand of Satan , and by his Impression on it caused it to give a sound according to his Mind , which when he had done he left it again unto his Possession . And I know not but that he might do so sometimes with others among the Gentiles who were professedly given up to receive and give out the Oracles of the Devil . So he made the Damsel possessed with a Spirit of Divination and Sooth-saying to acknowledg Paul and his Companions to be Servants of the most High God , and to shew to Men the way of Salvation , Acts 16. 16 , 17. And this must be acknowledged by them who suppose that the Sybills gave out Predictions concerning Jesus Christ , seeing the whole strain of their Prophetical Oracles were expresly Diabolical . And no Conspiracy of Men or Devils shall cause him to forego his Sovereignty over them , and the using of them to his own Glory . ( 6. ) The Case of Saul is plain . The Spirit of the Lord who departed from him , was the Spirit of Wisdom , Moderation and Courage to fit him for Rule and Government , that is , the Gifts of the Holy Ghost unto that purpose , which he withdrew from him . And the Evil Spirit that was upon him , proceeded no farther but to the stirring up Vexatious and disquieting Affections of Mind . And notwithstanding this molestation and punishment inflicted on him , the Spirit of God might at a season fall upon him so as to cast him into a Rapture or Extasie wherein his Mind was acted and exercised in an extraordinary manner , and himself transported into Actions that were not at all according unto his own Inclinations . So is this Case well resolved by * Augustine . And for the old Prophet at Bethel , 1 Kings 13. although he appear to have been an evil Man , yet he was one whom God made use of to reveal his Mind sometimes to that People ; nor is it probable that he was under Satanical Delusions like the Prophets of Baal ; for he is absolutely called a Prophet , and the Word of the Lord did really come unto him , v. 20 , 21. Sect. 19 The Writing of the Scripture was another Effect of the Holy Ghost , which had its beginning under the Old Testament . I reckon this as a distinct Gift from Prophesie in general , or rather a distinct Species or kind of Prophesie . For many Prophets there were Divinely Inspired , who yet never wrote any of their Prophesies , nor any thing else for the use of the Church . And many Pen-men of the Scripture , were no Prophets in the strict sence of that Name . And the Apostle tells us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Scripture or Writing it self was by Inspiration from God , 1 Tim. 3. 16. as David affirms that he had the Pattern of the Temple from the Spirit of God in Writing , because of his guidance of him in putting its Description into Writing , 1 Chron. 28. 19. Now this Ministry was first committed unto Moses , who besides the Five Books of the Law , probably also wrote the Story of Job . Many Prophets there were before Him , but he was the first who committed the Will of God to Writing , after God himself who wrote the Law in Tables of Stone , which was the Beginning and Pattern of the Scriptures . The Writers of the Historical Books of the Old Testament before the Captivity are unknown . The Jews call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first or former Prophets . Who they were in particular is not known ; but certain it is that they were of the Number of those Holy Men of God , who of old Wrote and Spake as they were moved by the Holy Ghost ; Hence are they called Prophets . For although they wrote in an Historical manner , as did Moses also , concerning things past and gone in their Dayes , or it may be presently acted in their own Times , yet they did not Write them either from their own Memory , nor from Tradition , nor from the Rolls or Records of Times , ( although they might be furnished with and skilled in these things ) but by the Inspiration , Guidance and Direction of the Holy Ghost . Hence are they called Prophets in such a Latitude as the Word may be used in , to signifie any that are Divinely Inspired , or receive immediate Revelations from God. And thus was it with all the Pen-men of the Holy Scripture . As their Minds were under that full assurance of Divine Inspiration which we before described , so their words which they wrote were under the especial care of the same Spirit , and were of his Suggestion or Inditing . Sect. 20 There were therefore three things concurring in this Work. ( 1. ) The Inspiration of the Minds of these Prophets , with the Knowledg and Apprehension of the things communicated unto them . ( 2. ) The Suggestion of words unto them to express what their Minds conceived . ( 3. ) The guidance of their Hands in setting down the words suggested , or of their Tongues in uttering them unto those by whom they were committed to Writing , as Baruch wrote the Prophesie of Jeremiah from his Mouth , Jer. 36. 3. 18. If either of these were wanting , the Scripture could not be absolutely and every way Divine and Infallible . For if the Pen-Men of it were left unto themselves in any thing wherein that Writing was concerned , who can secure us that nihil Humani no Humane Imperfection mixed it self therewithal . I know some think that the Matter and Substance of things only was communicated unto them ; but as for the words whereby it was to be expressed , that was left unto themselves and their own Abilities . And this they suppose is evident from that variety of Stile which according to their various Capacities , Education and Abilities , is found amongst them . This argues , as they say , that the wording of their Revelations was left unto themselves , and was the Product of their Natural Abilities . This in general I have spoken unto elsewhere , and manifested what mistakes sundry have run into about the Stile of the Holy Pen-Men of the Scripture . Here I shall not take up what hath been argued and evinced in another place . I only say that the variety intended ariseth mostly from the variety of the Subject Matters treated of ; nor is it such as will give any countenance to the prophaneness of this Opinion . For the Holy Ghost in his Work on the Minds of Men doth not put a force upon them , nor acts them any otherwise than they are in their own Natures , and with their present Endowments and Qualifications meet to be acted and used . He leads and conducts them in such Paths wherein they are able to walk . The words therefore which he suggests unto them are such as they are accustomed unto , and he causeth them to make use of such Expressions as were familiar unto themselves . So he that useth divers Seals maketh different Impressions , though the guidance of them all be equal and the same . And he that toucheth skilfully several Musical Instruments variously tuned , maketh several Notes of Musick . We may also grant and do , That they used their own Abilities of Mind and Understanding in the choice of Words and Expressions . So the Preacher sought to find out acceptable words , Eccles. 12. 10. But the Holy Spirit who is more intimate unto the Minds and Skill of Men than they are themselves , did so guide act and operate in them , as that the words they fixed upon were as directly and certainly from him , as if they had been spoken to them by an audible Voice . Hence that which was written was upright , even Words of Truth , as in that place . This must be so or they could not speak as they moved by the Holy Ghost , nor could their Writing be said to be of Divine Inspiration . Hence oft-times in the Original great Senses and Significations depend on a single Letter , as for instance in the change of the Name of Abraham ; And our Saviour affirms that every Apex and Iota of the Law , is under the care of God as that which was given by Inspiration from himself , Matth. 5. But I have on other occasions treated of these things , and shall not therefore here enlarge upon them . Sect. 21 The third sort of the immediate extraordinary Operations of the Holy Ghost absolutely exceeding the actings and compliance of Humane Faculties are Miracles of all sorts , which were frequent under the Old Testament . Such were many things wrought by Moses and Joshua , Elijah and Elisha with some others ; those by Moses exceeding , if the Jews fail not in their Computation , all the rest that are recorded in the Scripture . Now these were all the immediate Effects of the Divine Power of the Holy Ghost . He is the sole Author of all real miraculous Operations . For by Miracles we understand such Effects as are really beyond and above the Power of Natural Causes however applyed unto Operation . Now it is said expresly that our Lord Jesus Christ wrought Miracles ( for Instance , the casting out of Devils From Persons possessed ) by the Holy Ghost . And if their immediate Production were by him in the Humane Nature of Jesus Christ personally united unto the Son of God ; how much more must it be granted that it was He alone whose Power they were wrought in those who had no such Relation unto the Divine Nature . And therefore where they are said to be wrought by the Hand or Finger of God , it is the Person of the Holy Spirit which is precisely intended as we have declared before ; And the Persons by whom they were wrought were never the real Subjects of the Power whereby they were wrought , as though it should be inherent and residing in them as a Quality , Acts 2. 12 , 16. Only they were infallibly directed by the Holy Ghost by Word or Action to presignifie their Operation . So was it with Joshua when he commanded the Sun and Moon to stand still , Josh. 10. 12. There was no Power in Joshua , no not extraordinarily communicated to Him , to have such a real influence upon the whole frame of Nature as to effect so great an Alteration therein . Onely he had a Divine Warranty to speak that which God himself would effect ; whence it is said that therein God hearkned unto the Voice of a Man , v. 14. It is a vanity of the greatest magnitude in some of the Jews as Maimonides More Nebuch . p. 2. cap. 35. Levi B. Gerson on the place , and others who deny any fixation of the Sun or Moon , and judge that it is only the speed of Joshua in subduing his Enemies before the close of that day which is intended . This they contend for lest Joshua should be thought to have wrought a greater Miracle than Moses . But as the Prophet Habakkuk is express to the contrary , c. 3. 11. and their own Sirachides , c. 45. 56. so it is no small prevarication in some Christians to give countenance unto such a putid Fiction , see Grot. in loc . It is so in all other miraculous Operations , even where the Parts of the Bodies of Men were made instrumental of the Miracle it self , as in the Gift of Tongues . They who had that Gift did not so speak from any Skill or Ability residing in them , but they were meerly Organs of the Holy Ghost which he moved at his Pleasure . Now the end of all these miraculous Operations was to give reputation to the Persons , and to confirm the ministry of them by whom they were wrought . For as at first they were the occasion of wonder and astonishment , so upon their consideration they evidenced the respect and regard of God unto such Persons and their Work. So when God sent Moses to declare his Will in an extraordinary manner unto the People of Israel , he commands him to work several Miracles or Signs before them that they might believe that he was sent of God , Exod. 4. 8. And such Works were called Signs , because they were Tokens and Pledges of the Presence of the Spirit of God with them by whom they were wrought . Nor was this Gift ever bestowed on any Man alone or for its own sake , but it was alwayes subordinate unto the Work of Revealing or Declaring the Mind of God. And these are the general Heads of the extraordinary Operations of the Holy Spirit of God in Works exceeding all Humane or Natural Abilities in their whole kind . Sect. 22 The next sort of the Operations of the Holy Ghost under the Old Testament whose Explanation was designed , is of those whereby he improved proved through immediate impression of his own Power , the Natural Faculties and Abilities of the Minds of Men. And these as was intimated have respect to things Political , Moral , Natural , and Intellectual , with some of a mixed Nature . First , He had in them respect unto things Political , such were his Gifts whereby he enabled sundry Persons unto Rule and Civil Government amongst Men. Government or Supream Rule is of great concernment unto the Glory of God in the World and of the highest usefulness unto Mankind . Without it the whole World would be filled with violence , and become a Stage for all Wickedness visibly and openly to act it self upon in disorder and confusion . And all Men confess that unto a due management hereof unto its proper Ends , sundry peculiar Gifts and Abilities of Mind are required in them and needful for them who are called thereunto . These are they themselves to endeavour after and sedulously to improve the Measures which they have attained of them . And where this is by any neglected , the World and themselves will quickly feed on the Fruits of that Negligence . But yet because the utmost of what Men may of this kind obtain by their ordinary endeavours and an ordinary Blessing thereon , is not sufficient for some especial ends which God aimed at in and by their Rule and Government ; the Holy Ghost did oftentimes give an especial Improvement unto their Abilities of Mind by his own immediate and extraordinary Operation . And in some Cases he manifested the Effects of his Power herein by some external visible Signs of his coming on them in whom he so wrought . So in the first Institution of the Sanhedrim or Court of Seventy Elders , to bear together with Moses the Burden of the People in their Rule and Government ; the Lord is said to put his Spirit upon them , and that the Spirit rested on them , Numb . 11. 16 , 17. And the Lord said unto Moses , Gather unto me Seventy Men of the Elders of Israel , whom thou knowest to be Elders of the People and Officers over them . And I will take of the Spirit that is upon thee and put it upon them , and they shall bear the burden of the People with thee , vers . 25. And the Lord took of the Spirit that was on Moses and gave it unto the Seventy Elders , and the Spirit rested on them . That which these Elders were called unto , was a share in the Supream Rule and Government of the People , which was before intirely in the hand of Moses . This the occasion of their Call declares , vers . 11 , 12 , 13 , 14 , 15. and they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferior Officers before ; such as they had in Egypt who influenced the People by their Counsel and Arbritration , Exod. 3. 16. Chap. 5. 6. Chap. 24. 1 , 9. Now they had a Supream Power in Judgment committed to them , and were thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gods. For these were they unto whom the Word of God came who were thence called Gods , John 10. 34 , 35. Psal. 82. 6. and not the Prophets who had neither Power nor Rule . And on them the Spirit of God that was in Moses rested ; that is , wrought the same Abilities for Government in them as he had received . That is , Wisdom , Righteousness , Diligence , Courage and the like ; that they might judge the People wisely , and look to the Execution of the Law impartially . Now when the Spirit of God thus rested on them , it is said they Prophesied and ceased not , v. 25 , 26. That is , they sang or spake forth the Praises of God in such a way and manner as made it evident unto all that they were extraordinarily acted by the Holy Ghost . So is that Word used 1 Sam. 10. 10. and elsewhere . But this Gift and Work of Prophesie was not the especial End for which they were endowed by the Spirit , for they were now called as hath been declared unto Rule and Government . But because their Authority and Rule was new among the People , God gave that visible Sign and Pledg of his calling them to their Office , that they might have a due Veneration of their Persons and acquiesce in their Authority . And hence from the Ambiguity of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render and ceased not , they Prophesied and ceased not , vers . 25. which may signifie to add as well as to cease ; many of the Jews affirm that they so prophesied no more but that day only ; they prophesied then and added not , that is , to do so any more . So when God would erect a Kingdom amongst them , which was a new kind of Government unto them , and designed Saul to be the Person that should Reign , it is said that he gave him another heart ; 1 Sam. 10. 9. that is , the Spirit of God came upon him as it is elsewhere expressed to endow him with that Wisdom and Magnanimity that might make him meet for Kingly Rule . And because he was new called from a Low Condition unto Royal Dignity ; the Communication of the Spirit of God unto him was accompanied with a Visible sign and Token , that the People might acquiesce in his Government who were ready to despise his Person . For he had also an extraordinary Afflatus of the Spirit expressing it self in a Visible Rapture , vers . 10 , 11. And in like manner he dealt with others . For this cause also he instituted the Ceremony of Anointing at their Inauguration ; for it was a Token of the Communication of the Gifts of the Holy Ghost unto them ; though respect were had therein to Jesus Christ who was to be anointed with all his fulness , of whom they were Types unto that People . Now these Gifts for Government are Natural and Moral Abilities of the Minds of Men , such as are Prudence , Righteousness , Courage , Zeal , Clemency and the like . And when the Holy Ghost fell upon any Persons to enable them for Political Rule and the Administration of Civil Power , he did not Communicate Gifts and Abilities unto them quite of another kind , but only gave them an extraordinary improvement of their own ordinary Abilities . And indeed so great is the Burden wherewith a just and useful Government is attended , so great and many are the Temptations which Power and a Confluence of Earthly Things will invite and draw towards them , that without some especial Assistance of the Holy Spirit of God , Men cannot chuse but either sink under the weight of it , or wretchedly miscarry in its Exercise and Management . This made Solomon when God in the beginning of his Reign , gave him his option of all earthly desirable things , to prefer Wisdom and Knowledg for Rule before them all , 2 Chron. 1. 10 , 11 , 12. And this he received from him who is the Spirit of Wisdom and Understanding , Isa. 11. 3. And if the Rulers of the Earth would follow this Example , and be earnest with God for such supplies of his Spirit as might enable them unto an Holy Righteous discharge of their Office , it would in many places be better with them and the World , than it is or can be where is the state of things described , Hos. 7. 3 , 4 , 5. Now God of old did carry this Dispensation out of the Pale of the Church for the effecting of some especial Ends of his own ; and I no way question but that he continueth still so to do . Thus he anointed Cyrus , and calls him his Anointed accordingly , Isa. 45. 1. For Cyrus had a double Work to do for God in both parts whereof he stood in need of his especial Assistance . He was to execute his Judgements and Vengeance on Babylon , as also to deliver his People that they might re-edifie the Temple . For both these he stood in need and did receive especial Aid from the Spirit of God , though he was in himself but a ravenous Bird of prey , Isa. 46. 11. For the Gifts of this Holy One in this kind wrought no real Holiness in them on whom they were bestowed ; they were only given them for the good and benefit of others , with their own success in what they attempted unto that purpose . Yea , and many on whom they are bestowed never consider the Author of them , but sacrifice to their own Nets and Drags , and look on themselves as the Springs of their own Wisdom and Ability . But it is no wonder that all regard unto the Gifts of the Holy Ghost in the Government of the World is despised , when his whole Work in and towards the Church it self is openly derided . Sect. 23 Secondly ; We may add hereunto those especial Endowments with some Moral Vertues which he granted unto sundry Persons for the accomplishment of some especial Design . So He came upon Gideon and upon Jeptha to anoint them unto the Work of delivering the People from their Adversaries in Battel , Judg. 6. 34. Chap. 11. 29. It is said before of them both , That they were Men of Valour , Chap. 6. 12. Chap. 11. 1. This coming therefore of the Spirit of God upon them and cloathing of them , was his especial Excitation of their Courage , and his fortifying of their Minds against those Dangers they were to conflict withal . And this he did by such an efficacious impression of his Power upon them , as that both themselves received thereby a Confirmation of their Call , and others might discern the presence of God with them . Hence it is said that the Spirit of the Lord cloathed them , they being warmed in themselves , and known to others by his Gifts and Actings of them . Sect. 24 Thirdly ; There are sundry Instances of his adding unto the Gifts of the Mind , whereby he qualified Persons for their Duties , even bodily strength When that also was needful for the Work whereunto he called them ; Such was his Gift unto Sampson . His bodily strength was supernatural , a meer effect of the Power of the Spirit of God , and therefore when he put it forth in his Calling , it is said that the Spirit of the Lord came mightily upon him , Judg. 14. 6. Chap. 15. 14. or wrought powerfully in him . And he gave him this strength in the way of an Ordinance , appointing the growing of his Hair to be the Sign and Pledg of it ; the Care whereof being violated by him , he lost for a season the Gift it self . Sect. 25 Fourthly ; He also communicated Gifts intellectual to be exercised in and about things Natural and Artificial . So he endowed Bezaliel and Aholiab with Wisdom and Skill in all manner of curious Workmanship about all sorts of things for the building and beautifying of the Tabernacle , Exod. 31. 2 , 3. Whether Bezaliel were a Man that had before given himself unto the Acquisition of those Arts and Sciences is altogether uncertain . But certain it is that his present Endowments were extraordinary . The Spirit of God heightned improved and strengthned the Natural Faculties of his Mind , to a Perception and Understanding of all the curious Works mentioned in that place , and unto a skill how to contrive and dispose of them into their Order deigned by God himself . And therefore although the skill and wisdom mentioned differed not in the kind of it from that which others attained by industry ; yet he received it by an immediate Afflatus or Inspiration of the Holy Ghost , as to that degree at least , which he was made Partaker of . Sect. 27 Lastly ; The Assistance given unto Holy Men for the Publishing and Preaching of the Word of God to others , as to Noah who was a Preacher of Righteousness , 2 Pet. 2. 5. for the Conviction of the Word and Conversion of the Elect , wherein the Spirit of God strove with Men , Gen. 6. 3. and preached unto them that were Disobedient , 1 Pet. 3. 19 , 20. might here also be considered , but that the Explanation of his whole Work in the Particular will occur unto us in a more proper place . Sect. 28 And thus I have briefly passed through the Dispensation of the Spirit of God under the Old Testament . Nor have I aimed therein to gather up his whole Work and all his Actings ; for then every thing that is praise-worthy in the Church must have been enquired into ; For all without him is Death and Darkness and Sin. All Life Light and Power are from him alone . And the instances of things expresly assigned unto him which we have insisted on , are sufficient to manifest that the whole Being and Welfare of the Church depended solely on his Will and his Operation . And this will yet be more evident when we have also considered those other Effects and Operations of his , which being common to both States of the Church under the Old Testament and the New , are purposely here omitted , because the Nature of them is more fully cleared in the Gospel wherein also their Exemplifications are more illustrious . From him therefore was the Word of Promise and the Gift of Prophesie whereon the Church was founded and whereby it was built . From him was the Revelation and Institution of all the Ordinances of Religious Whorship ; from him was that Communication of Gifts and Gracious Abilities which any Persons received for the Edification , Rule , Protection , and Deliverance of the Church . All these things were wrought by that one and self-same Spirit , which divideth to every Man severally as he will. And if this were the state of things under the Old Testament , a Judgment may thence be made how it is under the New. The principal Advantage of the present State above that which is past next unto the coming of Christ in the Flesh , consists in the pouring out of the Holy upon the Disciples of Christ in a larger manner than formerly . And yet I know not how it is come to pass that some Men think that neither He nor his Work are of any great use unto us . And whereas we find every thing that is good even under the Old Testament assigned unto him as the sole immediate Author of it , it is hard to perswade with many that he continues now to do almost any good at all . And what he is allowed to have any hand in , it is sure to be so stated , as that the principal praise of it may redound unto our selves ; So diverse , yea so adverse are the thoughts of God and Men in these things , where our Thoughts are not captivated unto the Obedience of Faith. But we must shut up this Discourse . It is a common saying among the Jewish Masters , That the Gift of the Holy Ghost ceased under the second Temple or after the finishing of it . Their meaning must be , that it did so as to the Gifts of Ministerial Prophesie , of Miracles , and of Writing the Mind of God by Inspiration for the Use of the Church ; Otherwise there is no Truth in their Observation . For there were afterwards especial Revelations of the Holy Ghost granted unto many as unto Simeon and Anna , Luke 1. And others constantly received of his Gifts and Graces to enable them unto Obedience , and fit them for their Employments . For without a continuance of these supplies the Church it self must absolutely cease . General Dispensation of the HOLY SPIRIT , with respect unto the New Creation . CHAP. II. ( 1. ) The Work of the Spirit of God in the New Creation proposed to Consideration . The Importance of the Doctrine hereof . ( 2. ) The plentiful Effusion of the Spirit the great Promise respecting the Times of the New Testament . ( 3. ) Ministry of Gospel founded in the Promise of the Spirit . ( 4. ) How this Promise is made unto all Believers . ( 5. ) Injunction to all to pray for the Spirit of God. ( 6. ) The solemn Promise of Christ to send his Spirit when he left the Word . ( 7. ) The ends for which he promised him . ( 8. ) The Work of the New Creation the principal means of the Revelation of God and his Glory . ( 9. ) How this Revelation is made in particular herein . Sect. 1 VVE are now arrived at that part of our Work which was principally intended in the Whole ; and that because our Faith and Obedience is principally therein concerned . This is the Dispensation and Work of the Holy Ghost with respect to the Gospel , or the New Creation of all things in and by Jesus Christ. And this if any thing in the Scripture is worthy of our most diligent Enquiry and Meditation ; nor is there any more important Principle and Head of that Religion which we do profess . The Doctrine of Being and Unity of the Divine Nature is common to us with the rest of Mankind , and hath been so from the Foundation of the World ; however some like bruit Beasts have herein also corrupted themselves . The Doctrine of the Trinity , or the Subsistence of three Persons in the one Divine Nature or Being , was known to all who enjoyed Divine Revelation even under the Old Testament , though to us it be manifested with more Light and convincing Evidence . The Incarnation of the Son of God was promised and expected from the first entrance of Sin , and received its actual Accomplishment in the fulness of Time , during the continuance of the Mosaical Paedagogie . But this Dispensation of the Holy Ghost whereof we now proceed to treat , is so peculiar unto the New Testament , that the Evangelist speaking of it sayes , The Holy Ghost was not yet given , because Jesus was not yet glorified , Joh. 7. 39. And they who were instructed in the Doctrine of John the Bapist only , knew not whether there were any Holy Ghost , Acts 19. 2. Both which saying concerned his Dispensation under the New Testament ; for his eternal Being and Existence they were not ignorant of , nor did he then first begin to be as we have fully manifested in our foregoing Discourse . To stir us up therefore unto diligence in this Enquiry unto what was in general laid down before , I shall add some Considerations evidencing the Greatness and Necessity of this Duty , and then proceed to the Matter it self that we have proposed to handle and explain . Sect. 2 1. The plentiful Effusion of the Spirit is that which was principally prophesied of , and foretold as the great Priviledg and Pre-eminence of the Gospel-Church State ; This was that good Wine which was kept until the last ; This all Prophets bear witness unto , see Isa. 35. 7. Chap. 44. 3. Joel . 2. 28. Ezek. 11. 19. Chap. 36. 27. with other places innumerable . The great Promise of the Old Testament was that concerning the coming of Christ in the Flesh. But he was so to come as to put an end unto that whole Church-State , wherein his coming was expected . To prove this was the principal Design of the Apostle in his Epistle to the Hebrews . But this Promise of the Spirit whose accomplishment was reserved for the Times of the Gospel , was to be the Foundation of another Church-State and the means of its Continuance . If therefore we have any interest in the Gospel it self or desire to have ; if we have either Part or Lot in this Matter , or desire to be made Partakers of the Benefits which attend thereon , which are no less than our Acceptation with God here and our Salvation hereafter ; it is our Duty to Search the Scriptures and enquire diligently into these things . And let no Man deceive us with vain words , as though the things spoken concerning the Spirit of God and his Work towards them that do believe , are fanatical and unintelligible by rational Men , for because of this contempt of him the Wrath of God will come on the Children of Disobedience . And if the World in Wisdom and their Reason know him not , nor can receive him , yet they who believe do know him , for he dwelleth with them and shall be in them , John 14. 17. And the present practice of the World in despising and sleighting the Spirit of God and his Work , gives Light and Evidence unto those words of our Saviour , that the World cannot receive him . And it cannot do so because it neither seeth him nor knoweth him , or hath no Experience of his Work in them or of his Power and Grace . Accordingly doth it , is it come to pass . Wherefore not to avow the Spirit of God in his Work , is to be ashamed of the Gospel and of the Promise of Christ , as if it were a thing not to be owned in the World. Sect. 3 2. The Ministry of the Gospel whereby we are begotten again that we should be a kind of first Fruits of his Creatures unto God , is from his promised Presence with it and Work in it , called the Ministry of the Spirit , even of the Spirit that giveth Life , 2 Cor. 3. 6. And it is so in opposition to the ministration of the Law , wherein yet there were a multitude of Ordinances of Worship and Glorious Ceremonies . And he who knows no more of the Ministry of the Gospel but what consists in an attendance unto the Letter of Institutions , and the manner of their performance , knows nothing of it . Nor yet is there any extraordinary Afflatus or Inspiration now intended or attended unto , as we are slanderously reported , and as some affirm that we pretend . But there is that present of the Spirit of God with the Ministry of the Gospel , in his Authority , Assistance , Communication of Gifts and Abilities , Guidance and Direction , as without which it will be useless and unprofitable in and unto all that take the Work thereof upon them . This will be more fully declared afterwards . For ; Sect. 4 3. The Promise and Gift of the Spirit under the Gospel , is not made nor granted unto any peculiar sort of Persons only , but unto all Believers as their Conditions and Occasions do require . They are not therefore the especial Interest of a few but the common concern of all Christians . The Papists grant that this Promise is continued ; but they would confine it to their Pope or their Councils , things no where mentioned in the Scripture , nor the Object of any one Gospel-Promise whatever . It is all Believers in their Places and Stations , Churches in their Order , and Ministers in their Office , unto whom the Promise of him is made , and towards whom it is accomplished as shall be shown . Others also grant the continuance of this Gift , but understand no more by it but an ordnary blessing upon Mens rational endeavours , common and exposed unto all alike . This is no less than to overthrow his whole Work , to take his Sovereignty out of his Hand , and to deprive the Church of all especial Interest in the Promise of Christ concerning him . In this enquiry therefore we look after what at present belongs unto our selves , if so be we are Disciples of Christ and do expect the fulfilling of his Promises . For whatever Men may pretend , unto this day , if they have not the Spirit of Christ they are none of his , Rom. 8. 9. For our Lord Jesus Christ hath promised him as a Comforter to abide with his Disciples for ever , Joh. 14. And by him it is that he is present with them and among them to the end of the World , Mat. 28. 20. Chap. 18. 20. That we speak no● as yet of his sanctifying Work , whereby we are enabled to believe and are made Partakers of that Holiness without which no Man shall see God. Wherefore without him all Religion is but a Body without a Soul , a Carcase without an animating Spirit . It is true in the continuation of his Work he ceaseth from putting forth those extraordinary Effects of his Power which were needful for the laying the Foundation of the Church in the World. But the whole Work of his Grace according to the Promise of the Covenant , is no less truly and really carried on at this day in and towards all the Elect of God , than it was on the day of Pentecost and onwards ; and so is his communication of Gifts necessary for the edification of the Church , Ephes. 4. 10 , 11 , 12 , 13. The owning therefore and avowing the Work of the Holy Ghost in the Hearts and on the Minds of Men , according to the Tenor of the Convenant of Grace , is the principal part of that Profession which at this day all Believers are called unto . Sect. 5 4. We are taught in an especial manner to pray that God would give his Holy Spirit unto us , that through his Aid and Assistance we may live unto God in that Holy Obedience which he requires at our hands , Luk. 11. 9 , 10 , 12 , 13. Our Saviour enjoyning an importunity in our Supplications , v. 9 , 10. and giving us encouragement that we shall succeed in our Requests , v. 11 , 12. makes the Subject Matter of them to be the Holy Spirit ; Your Heavenly Father shall give the Holy Spirit to them that ask him , v. 13. Which in the other Evangelists is good things , Mat. 7. 11. because he is the Author of them all in us and to us ; Nor doth God bestow any good thing on us , but by his Spirit . Hence the Promise of bestowing the Spirit is accompanied with a Prescription of Duty unto us that we should ask him or pray for him ; which is included in every Promise where his sending , giving , or bestowing is mentioned . He therefore is the great Subject Matter of all our Prayers . And that signal Promise of our Blessed Saviour to send him as a Comforter to abide with us for ever , is a Directory for the Prayers of the Church in all Generations . Nor is there any Church in the World fallen under such a total Degeneracy ▪ but that in their Publick Offices there are Testimonies of their ancient Faith and Practice in praying for the coming of the Spirit unto them , according to this Promise of Christ. And therefore our Apostle in all his most solemn Prayers for the Churches in his dayes makes this the chief Petition of them , That God would give unto them and increase in them the Gifts and Graces of the Holy Spirit , with the Spirit himself for sundry especial Effects and Operations whereof they stood in need , Ephes. 1. 17. Chap. 3. 16. Col. 2. 2. And this is a full conviction of what importance the Consideration of the Spirit of God and his Work is unto us . We must deal in this Matter with that confidence which the Truth instructs us unto , and therefore say , That he who prayeth not constantly and diligently for the Spirit of God that he may be made partaker of him for the Ends for which he is promised , is a Stranger from Christ and his Gospel . This we are to attend unto as that whereon our Eternal Happiness doth depend . God knows our State and Condition , and we may better learn our Wants from his Prescription of what we ought to pray for , than from our own Sense and Experience . For we are in the Dark unto our own Spiritual Concerns , through the Power of our Corruptions and Temptations , and know not what we should pray for as we ought , Rom. 8. 26. But our Heavenly Father knows perfectly what we stand in need of . And therefore whatever be our present Apprehensions concerning our selves which are to be examined by the Word , our Prayers are to be regulated by what God hath enjoyned us to ask , and what he hath promised for to bestow . Sect. 6 5. What was before mentioned may here be called over again and farther improved , yea it is necessary that so it should be . This is the solemn Promise of Jesus Christ when he was to leave this World by Death . And whereas he therein made and confirmed his Testament , Heb. 9. 15 , 16 , 17 , He bequeathed his Spirit as his great Legacy unto his Disciples . And this he gave unto them as the great Pledg of their future Inheritance , 2 Cor. 1. 22. which they were to live upon in this World. All other good things he hath indeed bequeathed unto Believers , as he speaks of Peace with God in particular . Peace I leave with you , my Peace I give unto you , John 14. 27. But he gives particular Graces and Mercies for particular Ends and Purposes . The Holy Spirit he bequeaths to supply his own Absence , John 16. 17. that is , for all the Ends of Spiritual and Eternal Life . Let us therefore consider this Gift of the Spirit either formally , under this Notion that he was the principal Legaoy left unto the Church by our dying Saviour , or materially , as to the Ends and Purposes for which he is so bequeathed , and it will be evident what valuation we ought to have of Him and his Work. How would some rejoice if they could possess any Relique of any thing that belonged unto our Saviour in the dayes of his Flesh , though of no use or benefit unto them ? Yea , how great a part of Men called Christians do boast in some pretended Parcels of the Tree whereon he suffered . Love abused by Superstition lies at the bottom of this Vanity . For they would embrace any thing left them by their dying Saviour . But he left them no such things , nor did ever bless and Sanctify them unto any holy or Sacred Ends. And therefore hath the abuse of them been punished with blindness and Idolatry . But this is openly testified unto in the Gospel then when his Heart was overflowing with Love unto his Disciples , and Care for them , when he took an Holy Prospect of what would be their Condition , their Work , Duty , and Temptations in the World , and thereon made Provision of all that they could stand in need of ; he promiseth to leave and give unto them his Holy Spirit to abide with them for ever , directing us to look unto Him for all our Comforts and Supplies . According therefore unto our valuation and esteem of Him , of our Satisfaction and Acquiescency in Him , is our regard to the Love , Care and Wisdom of our Blessed Saviour to be measured . And indeed it is only in his Word and Spirit wherein we can either honour or despise him in this World. In his own Person he is exalted at the Right Hand of God far above all Principalities and Powers ; So that nothing of ours can immediately reach him or affect him . But it is in our regard to these that he makes a Tryal of our Faith Love and Obedience . And it is a matter of Lamentation to consider the contempt and scorn that on various Pretences is cast upon this Holy Spirit , and the Work whereunto he is sent by God the Father and by Jesus Christ. For there is included therein a contempt of them also . Nor will a pretence of honouring God in their own way secure such Persons as shall contract the guilt of this Abomination . For it is an Idol and not the God and Father of our Lord Jesus Christ , who doth not work effectually in the Elect by the Holy Ghost according to the Scriptures . And ( 2. ) if we consider this Promise of the Spirit to be given unto us as to the Ends of it ; Then , Sect. 7 6. He is promised and given as the sole Cause and Author of all the Good that in this * World we are or can be made Partakers of . For ( 1. ) there is no good communicated unto us from God , but it is bestowed on us or wrought in us by the Holy Ghost . No Gift , no Grace , no Mercy , no Priviledg , no Consolation , do we receive possess or use , but it is wrought in us . collated on us , or manifested unto us by him alone . Nor ( 2. ) is there any good in us towards God , any Faith , Love , Duty , Obedience , but what is effectually wrought in us by Him , by him alone . For in us that is in our flesh ( and by Nature we are but flesh ) there dwelleth no good thing . All these things are from him and by him , as shall God assisting be made to appear by Instances of all sorts in our ensuing Discourse . And these Considerations I thought meet to premise unto our Entrance into that Work which now lyeth before us . Sect. 8 The great Work whereby God designed to glorifie himself ultimately in this World , was that of the New Creation or of the Recovery and Restauration of all things by Jesus Christ , Heb. 1. 1 , 2 , 3. Ephes. 1. 10. And as this is in general confessed by all Christians , so I have elsewhere insisted on the Demonstration of it . ( 2. ) That which God ordereth and designeth as the principal means for the manifestation of his Glory , must contain the most perfect and absolute Revelation and Declaration of Himself , his Nature , his Being , his Existence and Excellencies . For from their discovery and manifestation , with the Duties which as known they require from rational Creatures , doth the Glory of God arise and no otherwise . ( 3. ) This therefore was to be done in this great Work , and it was done accordingly . Hence is the Lord Christ in his Work of Mediation said to be the Image of the Invisible God , Col. 1. 15. The brightness of his Glory , and the express Image of his Person , Heb. 1. 3. in whose Face the Knowledg of the Glory of God shineth forth unto us , 2 Cor. 4. 6. Because in and by him in his Work of the New Creation all the glorious Properties of the Nature of God are manifested and displayed incomparably above what they were in the Creation of all things in the beginning . I say therefore in the Contrivance , Projection , Production , carrying on , disposal and accomplishment of this great Work , God hath made the most eminent and glorious Discovery of himself unto Angels and Men , Ephes. 3. 8 , 9 , 10. 1 Pet. 1. 10 , 11 , 12. That we may Know , Love , Trust , Honour and Obey him in all things as God and according to his Will. ( 4. ) In particular in this New Creation he hath revealed himself in an especial manner as Three in One. There was no one more glorious Mystery brought to Light in and by Jesus Christ than that of the Holy Trinity , or the Subsistence of the Three Persons in the Unity of the same Divine Nature . And this was done not so much in express Propositions or verbal Testimonies unto that purpose , which yet is done also , as by the Declaration of the mutual Divine Internal Acts of the Persons towards one another , and the distinct immediate Divine external Actings of each Person in the Work which they did and do perform . For God revealeth not himself unto us meerly Doctrinally and Dogmatically , but by the Declaration of what he doth for us , in us , towards us , in the accomplishment of the Counsel of his Will ; see Ephes. 1. 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. And this Revelation is made unto us , not that our minds might be possessed with the Notions of it , but that we may know aright how to place our Trust in Him , how to Obey him and Live unto him , how to obtain and exercise Communion with him , until we come to the enjoyment of him . Sect. 9 We may make Application of these things unto , and exemplifie them yet farther in the Work under Consideration . Three things in general are in it proposed unto our Faith. ( 1. ) The Supream Purpose Design Contrivance and Disposal of it . ( 2. ) The Purchasing and Procuring Cause and Means of the Effects of that Design ; with its Accomplishment in it Self and with respect unto God. ( 3. ) The Application of the Supream Design and actual Accomplishment of it to make it effectual unto us . The first of these is absolutely in the Scripture assigned unto the Father , and that Uniformely and every where . His Will , His Counsel , His Love , His Grace , His Authority , His Purpose , His Design are constantly proposed as the Foundation of the whole Work , as those which were to be pursued , effected , accomplished ; see Isa 42. 1 , 2 , 3. Psal. 40. 6 , 7 , 8. John 3. 16. Isa. 53. 10 , 11 , 12. Ephes. 1. 4 , 5 , 6 , 7 , 8 , 9 , 10. and other places innumerable . And on this Account , because the Son undertook to effect what-ever the Father had so designed and purposed , there were many Acts of the Will of the Father towards the Son in sending , giving , appointing of Him , in preparing him a Body , in Comforting and Supporting Him , in rewarding and giving a People unto Him which belong unto the Father on the account of the Authority , Love and Wisdom that were in them , their actual Operation belonging particularly unto another Person . And in these things is the Person of the Father in the Divine Being proposed unto us to be known and adored . Secondly ; The Son condescendeth , consenteth , and engageth to do and accomplish in his own Person , the whole Work which in the Authority , Counsel and Wisdom of the Father was appointed for him , Phil. 2. 5 , 6 , 7 , 8. And in these Divine Operations is the Person of the Son revealed unto us to be honoured even as we honour the Father . Thirdly , The Holy Ghost doth immediately Work and Effect what-ever was to be done in reference unto the Person of the Son , or the Sons of Men , for the Perfecting and Accomplishment of the Father's Counsel , and the Son's Work , in an especial Application of both unto their especial Effects and Ends. Hereby is he made known unto us , and hereby our Faith concerning him and in him is directed . And thus in this great Work of the New Creation by Jesus Christ doth God cause all his Glory to pass before us , that we may both know him and worship him in a due manner . And what is the peculiar Work of the Holy Ghost herein we shall now declare . Work of the Holy Spirit with respect unto the Head of the New Creation , the Humane Nature of Christ. CHAP. III. ( 1. ) The especial Works of the Holy Spirit in the New Creation . ( 2. ) His Work on the Humane Nature of Christ. ( 3. ) How this Work could be considering the Union of the Humane Nature unto and in the Person of the Son of God. ( 4. ) Assumption of the Humane Nature into Union the only Act of the Person of the Son towards it . ( 5. ) Personal Union the only necessary Consequent of this Assumption . ( 6. ) All other Actings of the Person of the Son in and on the Humane Nature voluntary . ( 7. ) The Holy Spirit the immediate efficient cause of all Divine Operations . ( 8. ) He is the Spirit of the Son or of the Father . ( 9. ) How all the Works of the Trinity are individed . ( 10. ) The Body of Christ formed in the Womb by the Holy Ghost ; but of the Substance of the Blessed Virgin ; why this was necessary . ( 11. ) Christ not hence the Son of the Holy Ghost according to the Humane Nature . ( 12. ) Difference between the Assumption of the Humane Nature by the Son , and the Creation of it by the Holy Ghost . ( 13. ) The Conception of Christ how ascribed to the Holy Ghost , and how to the Blessed Virgin. Reasons of the Espousal of the Blessed Virgin to Joseph before the Conception of Christ. ( 14. ) The actual Purity and Holiness of the Soul and Body of Christ from his Miraculous Conception . Sect. 1 THe Dispensation and Work of the Holy Ghost in this New Creation ; respect , first the Head of the Church , the Lord Jesus Christ in his Humane Nature , as it was to be and was united unto the Person of the Son of God. Secondly , It concerns the Members of that Mystical Body in all that belongs unto them as such . And under these two Heads we shall consider them . Sect. 2 First ; Therefore we are to enquire what are the Operations of the Holy Ghost in reference unto Jesus Christ the Head of the Church . And these were of two sorts . ( 1. ) Such as whereof the Person of Christ in his Humane Nature was the immediate Object . ( 2. ) Such as he performs towards others on his behalf ; that is , with direct respect unto his Person and Office. Sect. 3 But yet before we enter upon the first sort of his Works which we shall begin withal , an Objection of seeming weight and Difficulty must be removed out of our way ; which I shall the rather do , because our answer unto it will make the whole matter treated of the more plain and familiar unto us . It may therefore be , and it is Objected , That whereas the Humane Nature of Christ is assigned as the immediate Object of these Operations of the Holy Ghost , and that Nature was immediately , inseparably , and undividedly united unto the Person of the Son of God , there doth not seem to be any need , nor indeed room for any such Operations of the Spirit . For could not the Son of God himself in his own Person , perform all things requisite both for the forming , supporting , sanctifying and preserving of his own Nature , without the especial Assistance of the Holy Ghost ? Nor is it easy to be understood how an immediate Work of the Holy Ghost should be interposed in the same Person , between the one Nature and the other . And this seeming Difficulty is vehemently pressed by the Socinians , who think to intangle our whole Doctrine of the Blessed Trinity , and Incarnation of the Son of God thereby . But express Testimonies of Scripture , with the clear and evident Analogie of Faith , will carry us easily and safely through this seeming Difficulty . To which End we may Observe ; That , Sect. 4 1. The only singular immediate Act of the Person of the Son on the Humane Nature , was the Assumption of it into Subsistence with Himself . Herein the Father and the Spirit had no Interest nor concurrence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but by Approbation and Consent , as Damascen speaks . For the Father did not assume the Humane Nature ; he was not Incarnate ; neither did the Holy Spirit do so . But this was the Peculiar Act , and Work of the Son. See Joh. 1. 14. Rom. 1. 4. Gal. 4. 4. Phil. 2. 6 , 7. Heb. 2. 14. 17 ; which Places with many others to the same Purpose , I have elsewhere expounded , and vindicated from the Exceptions of the Socinians . Sect. 5 2. That the only Necessary Consequent of this Assumption of the Humane Nature , or the Incarnation of the Son of God , is the Personal Union of Christ , or the inseparable Subsistence of the assumed Nature in the Person of the Son. This was necessary , and indissoluble , so that it was not impeached , nor shaken in the least , by the temporary dissolution of that Nature by the separation of the Soul and Body . For the Union of the Soul and Body in Christ did not constitute him a Person , that the Dissolution of them should destroy his Personality . But he was a Person by the Uniting of both unto the Son of God. Sect. 6 3. That all other Actings of God in the Person of the Son towards the Humane Nature were Voluntary , and did not necessarily ensue on the Union mentioned . For there was no Transfusion of the Properties of one Nature into the other , nor real Physical Communication of Divine Essential Excellencies unto the Humanity . Those who seem to contend for any such thing , resolve all at last into a true Assignation by way of Predication as necessary on the Union mentioned , but contend not for a real transfusion of the Properties of one Nature into the other . But these Communications were Voluntary . Hence were those temporary Dissations , when under his great trial the Humane Nature complained of its desertion and Dereliction by the Divine , Matth. 27. 46. For this forsaking was not as to Personal Union , or necessary Subsistence and supportment , but as to Voluntary Communications of Light and Consolation . Hence himself declares that the Humane Nature was not the Residential Subject of Omnisciency . For so he speaks , Mark. 13. 32. But of that Day and that hour knoweth no Man , no nor the Angels which are in Heaven , neither the Son , but the Father . For the Exposition given by some of the Antients , that the Lord Christ speaks not this absolutely , but only , that he knew it not to declare it unto them , is unworthy of him . For no more did the Father so know it , seeing he hath not declared it . But this was the Opinion only of some of them , the more advised were otherwise minded . He * speaks of himself with respect unto his Humane Nature only . And thereunto all Communications were Voluntary . So after his Ascention God gave him that Revelation that he made to the Apostle : Revel . 1. 1. The Humane Nature therefore , however inconceivably advanced , is not the Subject of Infinite Essentially Divine Properties . And the Actings of the Son of God towards it , consequential unto its Assumption , and that indissoluble subsistence in its Union which ensued thereon , are Voluntary . Sect. 7 4. The Holy Ghost as we have proved before , is the immediate Peculiar Efficient Cause of all External Divine Operations ; for God Worketh by his Spirit ; or in him immediately applies the Power and Efficacy of the Divine Excellencies unto their Operation ; Whence the same Work is equally the Work of each Person . Sect. 8 5. The Holy Spirit is the Spirit of the Son , no less than the Spirit of the Father . He proceedeth from the Son , as from the Father . He is the Spirit of the Son , Gal. 4. 6. And hence is He the immediate Operator of all Divine Acts of the Son himself , even on his own Humane Nature . Whatever the Son of God , wrought in , by , or upon the Humane Nature , he did it by the Holy Ghost , who is his Spirit as he is the Spirit of the Father . Sect. 9 6. To clear the whole matter it must be yet further observed , that the immediate actings of the Holy Ghost are not spoken of him absolutely , nor ascribed unto him exclusively , as unto the other Persons and their Concurrence in them . It is a saying generally admitted , that Opera Trinitatis ad extra sunt indivisa . There is no such Division in the external Operations of God , that any one of them should be the Act of one Person without the Concurrence of the others . And the Reason of it is , because the Nature of God which is the Principle of all Divine Operations , is one and the same individed in them all . Whereas therefore they are the Effects of Divine Power , and that Power is essentially the same in each Person , the Works themselves belong equally unto them . As if it were possible that Three Men might see by the same Eye , the Act of seeing would be but One , and it would be equally the Act of all Three . But the Things we insist on are ascribed eminently unto the Holy Ghost on the account of the Order of his Subsistence in the Holy Trinity , as he is the Spirit of the Father and the Son ; whence in every Divine Act , the Authority of the Father , the Love and Wisdom of the Son , with the immediate Efficacy and Power of the Holy Ghost are to be considered . Yea , and there is such a distinction in their Operations , that one Divine Act may produce a peculiar Respect and Relation unto one Person and not unto another ; as the Assumption of the Humane Nature did to the Son , for he only was incarnate . And such are the especial Actings of the Holy Ghost towards the Head of the Church our Lord Jesus Christ in this Work of the New Creation , as we shall demonstrate in sundry Instances . Sect. 10 First ; The framing forming and miraculous Conception of the Body of Christ in the * Womb of the Blessed Virgin , was the peculiar and especial Work of the Holy Ghost . This Work I acknowledg in respect of Designation and the Authoritative Disposal of things is ascribed unto the Father . For so the Lord Christ speaketh unto him ; A Body hast thou prepared me , Heb. 10. 6. But this Preparation doth not signifie the actual forming and making ready of that Body , but the Eternal Designation of it ; It was prepared in the Counsel and Love of the Father . As to voluntary Assumption it is ascribed to the Son himself ; Heb. 2. 14. Forasmuch as the Children were Partakers of Flesh and Blood , he also himself pertook of the same ; he took unto him a Body and Soul , entire Humane Nature , as the Children or all Believers have the same , Synecdochically expressed by Flesh and Blood ; v. 16. He took on him the Seed of Abraham . But the immediate Divine Efficiency in this Matter was the Peculiar Work of the Holy Ghost . Matth. 1. 18. When his Mother Mary was espoused to Joseph , before they came together she was found to be with Child of the Holy Ghost ; v. 20. That which is conceived in her is of the Holy Ghost : Luk. 1. 35. The Angel answered and said unto her , The Holy Ghost shall come upon Thee , and the Power of the Highest shall overshadow Thee ; therefore also that Holy Thing which shall be born of Thee shall be called the Son of God. ( 1. ) The Person working is the Holy Ghost . He is the wonderful Operator in this Glorious Work ; and therein the Power of the most High was exerted . For the Power of the most High is neither explicatory of the former expression , the Holy Ghost , as though he were only the Power of the most High ; nor is it the adjoyning of a Distinct Agent or Cause unto him , as though the Holy Ghost and the Power of the most High were different Agents in this Matter . Only the manner of his effecting this wonderful Matter concerning which the Blessed Virgin had made that enquiry , v. 34. How can this be seeing I know not a Man ? is expressed . The Holy Ghost , saith the Angel , acting the Power of the most High , or in the Infinite Power of God shall accomplish it . ( 2. ) For his access unto his Work ; it is expressed by his coming upon her . The importance of this Expression and what is signified thereby , hath been declared before . And it is often used to declare his Actings with reference unto the Production of Miraculous Works . Acts 1. 8. Ye shall receive Power after the Holy Ghost is come upon you . He will so come upon you as to put forth the Power of the most High in you and by you , in Gifts and Operations miraculous . For he is said to come with respect unto his beginning of any marvelous Operation , where before he did not work to the like purpose . ( 3. ) The Act of the Holy Ghost in this Matter was a Creating Act ; not indeed like the first Creating Act which produced the Matter and Substance of all things out of nothing , causing that to be , which was not before , neither in Matter nor Form , nor passive Disposition ; but like those subsequent Acts of Creation , whereby out of Matter before made and prepared , things were made that which before they were not , and which of themselves they had no active Disposition unto nor concurrence in . So Man was created or formed of the Dust of the Earth , and Woman of a Rib taken from Man. There was a previous Matter unto their Creation , but such as gave no assistance , nor had any active Disposition to the Production of that particular kind of Creature whereinto they were formed by the Creating Power of God. Such was this Act of the Holy Ghost in forming the Body of our Lord Jesus Christ. For although it was effected by an Act of Infinite Creating Power , yet it was formed or made of the Substance of the Blessed Virgin. That it should be so was absolutely necessary ( 1. ) For the accomplishment of the Promises made unto Abraham and David , that the Messiah should be of their Seed and proceed from their Loyns . ( 2. ) So was it also on the account of the first Original Promise , That the Seed of the Woman should break the Serpents Head. For the Word was to be made Flesh , John 1. 14. to be made of a Woman , Gal. 4. 4. or made of the Seed of David according to the Flesh , Rom. 1. 4. and take upon him the Seed of Abraham , Heb. 2. 16. ( 3. ) To confirm the Truth hereof is his Genealogie according to the Flesh given us by two of the Evangelists , which were neither to the purpose nor true , if he were not made of the Substance or Flesh of the Blessed Virgin. ( 4. ) Besides all our Cognation and Alliance unto him , whence he was meet to be our Saviour suffering in the same Nature wherein we have sinned , do depend hereon , Heb. 2. 14. For if he had not been made like us in all things sin only excepted , if he had not been Partaker of our Nature , there had been no Foundation for the imputing that unto us which he did suffered and wrought , Rom. 8. 3. And hence these things are accounted unto us , and cannot be so unto Angels whose Nature he did not take upon him , Heb. 2. 16. This therefore was the Work of the Holy Ghost in reference unto the Humane Nature of Christ in the Womb of his Mother . By his Omnipotent Power he formed it of the Substance of the Body of the Holy Virgin , that is as unto his Body . And hence sundry things do ensue . Sect. 11 1. That the Lord Christ could not on this account , no not with respect unto his Humane Nature only , be said to be the Son of the Holy Ghost , although he supplyed the Place and Vertue of a Natural Father in Generation . For the Relation of Filiation dependeth only on and ariseth from a Perfect Generation , and not on every Effect of an Efficient cause . When one Fire is kindled by another , we do not say that it is the Son of that other , unless it be very improperly . Much less when a Man builds an House , do we say that it is his Son. There was therefore no other Relation between the Person of the Holy Ghost and the Humane Nature of Christ , but that of a Creator and a Creature . And the Lord Christ is , and is called the Son of God , with respect only unto the Father and his eternal ineffable Generation , communicating Being and Subsistence unto Him , as the Fountain and Original of the Trinity . Filiation therefore is a Personal Adjunct , and belongs unto Christ as he was a Divine Person , and not with respect unto his Humane Nature . But that Nature being assumed , whole Christ was the Son of God. Sect. 12 ( 2. ) That this Act of the Holy Ghost in forming of the Body of Christ , differs from the Act of the Son in assuming the Humane Nature into Personal Union with Himself . For this Act of the Son was not a Creating Act producing a Being out of Nothing , or making any thing by the same Power to be what in its own Nature it was not . But it was an ineffable Act of Love and Wisdom , taking the Nature so formed by the Holy Ghost , so prepared for him , to be his own in the instant of its Formation , and thereby preventing the singular and individual Subsistence of that Nature in and by it self . So then as the creating Act of the Holy Ghost in forming the Body of our Lord Jesus Christ in the Womb , doth not denominate him to be his Father , no not according to the Humane Nature , but he is the Son of God upon the account of his Eternal Generation only ; So it doth not denote an Assumption of that Nature into Union with himself , nor was he incarnate . He made the Humane Nature of Christ Body and Soul , with , in , and unto a Subsistence in the Second Person of the Trinity , not his own . Sect. 13 3. It hence also followes that the Conception of Christ in the Womb , being the Effect of a Creating Act , was not accomplished successively and in process of time but was perfected in an Instant . For although the * Creating Acts of Infinite Power , where the Works effected have distinct Parts , may have a Process or Duration of Time allotted unto them , as the World was Created in six Dayes ; yet every part of it that was the Object of an especial Creating Act was instantaneously produced . So was the forming of the Body of Christ , with the infusion of a Rational Soul to quicken it , though it increased afterwards in the Womb unto the Birth . And as it is probable that this Conception was immediate upon the Angelical Salutation , so it was necessary that nothing of the Humane Nature of Christ should exist of it self , antecedently unto its Union with the Son of God. For in the very instant of its Formation , and therein , was the Word made Flesh , John 1. 14. And the Son of God was made of a Woman , Gal. 4. 4. So that the whole Essence of his Nature was created in the same Instant . Thus far the Scriptures go before , and herein it is necessary to assert the forming of the Body and Soul of Christ by the Holy Spirit . The curious enquiries of some of the Schoolmen and others , are to be left unto themselves , or rather to be condemned in them . For what was farther in this Miraculous Operation of the Holy Ghost , it seems purposely to be hid from us in that Expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Power of the most High shall overshadow thee . Under the Secret Glorious Covert hereof , we may learn to adore that Holy Work here , which we hope to rejoyce in and bless God for unto Eternity . And I suppose also that there is in the Word , an allusion unto the Expression of the Original Acting of the Holy Spirit , towards the newly produced Mass of the Old Creation , whereof we spake before . Then it is said of Him that He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were hovering and moving over it for the Formation and Production of all things living . For both the Words include in them an allusion unto a Covering like that of a Fowl over its Eggs , communicating by its cognate warmth and heat , a principle of Life unto their Seminal Virtue . Sect. 14 It remaineth only that we consider how the same Work of the Conception of Christ , is assigned unto the Holy Ghost , and to the Blessed Virgin. For of Her it is said expresly in Prophesie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Isa. 7. 14. A Virgin shall Conceive ; the same Word that is used to express the Conception of any other Woman , Gen. 4. 1. Hence She is termed by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Dei genetrix , which last at least I wish had been forborn . Compare it with the Scripture and there will appear an unwarrantable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it . So Luk. 1. 31. The words of the Angel to Her are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou shalt Conceive in thy Womb and bring forth a Son ; where Her Conception of Him is distinguished from her bringing of him forth . And yet in the Ancient Creed commonly called the Apostles , and generally received by all Christians as a Summary of Religion , it is said he was Conceived by the Holy Spirit , and only Born of the Virgin Mary . An. The same Work is assigned to both as Causes of a different kind , unto the Holy Spirit as the active efficient Cause , who by his Almighty Power produced the Effect . And the Disputes managed by some of the Ancients about de Spiritu Sancto , and ex Spiritu Sancto , were altogether needless . For it is his Creating Efficiency that is intended . And his Conceiving is ascribed unto the Holy Virgin as the passive material Cause ; for his Body was formed of her Substance as was before declared . And this Conception of Christ was after her Solemn Espousals unto Joseph , and that for sundry Reasons . For ( 1. ) under the Covering of her Marriage to him she was to receive a Protection of her Spotless Innocency . And besides ( 2. ) God provided one that should take care of her and her Child in his infancy . And hereby ( 3. ) also was our Blessed Saviour freed from the imputation of an illegitimate Birth ; until by his own Miraculous Operations he should give Testimony unto his Miraculous Conception , concerning which before his Mother could not have been believed . ( 4. ) That he might have one on whose account his Genealogie might be recorded , to manifest the accomplishment of the Promise unto Abraham & David . For the Line of a Genealogie was not legally continued by the Mother only . Hence Matthew gives us his Genealogie by Joseph , to whom his Mother was legally espoused ; And although Luke give us the true Natural Line of his Descent by the Progenitors of the Blessed Virgin , yet he nameth her not , only mentioning her Espousals , he begins with Heli who was her Father , Chap. 3. 23. And this is the first thing ascribed peculiarly to the Holy Spirit with respect unto the Head of the Church Christ Jesus . Sect. 14 From this Miraculous Creation of the Body of Christ by the immediate Power of the Holy Ghost , did it became a meet Habitation for his Holy Soul , every way ready and complying with all actings of Grace and Vertue . We have not only the Depravation of our Natures in General , but the obliquity of our particular Constitutions to conflict withal . Hence it is that one is disposed to Passion Wrath and Anger , another to Vanity and Lightness , a third of Sensuality and fleshly Pleasures , and so others to Sloth and Idleness . And although this Disposition so far as it is the Result of our especial Constitutions and Complexion is not sin in it self , yet it dwells at the next Door unto it , and as it is excited by the Moral Pravity of our Natures , a continual occasion of it . But the Body of Christ being formed pure and exact by the Holy Ghost , there was no Disposition or Tendency in his Constitution to the least Deviation from perfect Holiness in any kind . The exquisite Harmony of his natural temperature , made Love Meekness Gentleness Patience Benignity and Goodness , Natural and Cognate unto him , as having an incapacity of such Motions as should be subservient unto or complaint with any thing different from them . Hence , 2dly , also ; although he took on him those Infirmities which belong unto our Humane Nature as such , and are inseparable from it until it be glorified , yet he took none of our particular Infirmities which cleave unto our Persons , occasioned either by the Vice of our Constitutions or irregularity in the use of our Bodies . Those natural Passions of our Minds which are capable of being the means of affliction and trouble , as Grief Sorrow and the like , he took upon him ; as also those Infirmities of Nature which are troublesome to the Body , as Hunger Thirst Weariness and Pain . Yea , the purity of his Holy Constitution made him more highly sensible of these things than any of the Children of Men. But as to our Bodily Diseases , and Distempers which personally adhere unto us upon the Disorder and Vice of our Constitutions , he was absolutely free from . Work of the HOLY SPIRIT in and on the Humane Nature of Christ. CHAP. IV. ( 1. ) The actual Sanctification of the Humane Nature of Christ by the Holy Ghost . On what Ground spotless and free from sin . Positively endowed with all Grace . ( 2. ) Original Holiness and Sanctification in Christ how carried on by the Spirit . Exercise of Grace in Christ by the rational Faculties of his Soul. Their Improvement . ( 3. ) Wisdom and Knowledg how increased objectively in the Humane Nature of Christ. ( 4. ) The Anointing of Christ by the Holy Spirit with Power and Gifts . ( 5. ) Collated eminently on him at his Baptism . John 3. 34. explained and vindicated . ( 6. ) Miraculous Works wrought in Christ by the Holy Ghost . ( 7. ) Christ guided , conducted and supported by the Spirit in his whole Work. Mark 1. 11. opened . ( 8. ) How the Lord Christ offered himself unto God through the Eternal Spirit . ( 9. ) His Sanctification thereunto . ( 10. ) Graces acting eminently therein . Love , Zeal , Submission , Faith and Truth all exercised therein . ( 11 , 12. ) The Work of the Spirit of God towards Christ whilst he was in the state of the Dead ; in his Resurrection and Glorification . ( 13. ) The Office of the Spirit to bear Witness unto Christ and its Discharge . ( 14. ) The true Way and Means of coming unto the Knowledg of Christ , with the necessity thereof . ( 15. ) Danger of Mistakes herein . ( 16. ) What it is to Love Christ as we ought . Sect. 1 SEcondly ; The Humane Nature of Christ being thus formed in the Womb by a Creating Act of the Holy Spirit , was in the instant of its Conception sanctified , and filled with Grace according to the measure of its Receptivity . Being not begotten by Natural Generation , it derived no taint of Original Sin or Corruption from Adam , that being the only Way and Means of its Propagation . And being not in the Loyns of Adam morally before the Fall , the Promise of his Incarnation being not given until afterwards , the Sin of Adam could on no account be imputed unto him . All Sin was charged on him as our Mediator , and Surety of the Covenant ; but on his own account he was obnoxious to no charge of Sin Original or Actual . His Nature therefore as miraculously created in the manner described , was absolutely innocent , spotless , and free from sin , as was Adam in the day wherein he was Created . But this was not all ; It was by the Holy Spirit positively endowed with all Grace . And hereof it was afterwards only capable of farther degrees as to actual Exercise , but not of any new kind of Grace . And this Work of Sanctification or the Original Infusion of all Grace into the Humane Nature of Christ , was the immediate Work of the Holy Spirit which was necessary unto him . For let the Natural Faculties of the Soul , the Mind Will and Affections be created pure innocent undefiled , as they cannot be otherwise immediately created of God , yet this is not enough to enable any rational Creature to live to God ; much less was it all that was in Jesus Christ. There is moreover required hereunto supernatural Endowments of Grace , superadded unto the Natural Faculties of our Souls . If we live unto God there must be a principle of Spiritual Life in us as well of Life Natural . This was the Image of God in Adam , and was wrought in Christ by the Holy Spirit . Isa. 11. 1 , 2 , 3. And there shall come forth a Rod out of the Stem of Jesse , and a Branch shall grow out of his Roots . And the Spirit of the Lord shall rest upon him , the Spirit of Wisdom and Understanding , the Spirit of Counsel and Might , the Spirit of Knowledg and of the Fear of the Lord ; and shall make him of quick Understanding in the Fear of the Lord. It is granted that the following Work of the Spirit in and upon the Lord Christ , in the execution of his Office as the King and Head of the Church , is included in these words . But his first Sanctifying Work in the Womb is principally intended . For those Expressions , a Rod out of the Stem of Jesse , and a Branch out of his Roots , with respect whereunto the Spirit is said to be communicated unto him , do plainly regard his Incarnation . And the Soul of Christ from the first moment of its Infusion was a Subject capable of a Fulness of Grace , as unto its habitual Residence and Inbeing , though the actual exercise of it was suspended for a while until the Organs of the Body were fitted for it . This therefore it received by this first Unction of the Spirit . Hence from his Conception he was Holy as well as harmless and undefiled , Heb. 7. 26. An Holy Thing , Luke 1. 35. radically filled with a Perfection of Grace and Wisdom ; Inasmuch as the Father gave him not the Spirit by Measure , John 3. 34. See to this purpose Our Commentary on Heb. 1. v. 1. p. 17. see John 1. 14 , 15 , 16. Sect. 2 Thirdly ; The Spirit carried on that Work whose Foundation it had thus laid . And Two Things are to be here diligently observed . ( 1. ) That the Lord Christ as Man , did and was to exercise all Grace by the Rational Faculties and Powers of his Soul , his Understanding Will and Affections . For he acted Grace as a Man made of a Woman , made under the Law. His Divine Nature was not unto him in the place of a Soul , nor did immediately operate the things which he performed , as some of old vainly imagined . But being a perfect Man his Rational Soul was in him the immediate principle of all his Moral Operations , even as ours are in us . Now in the Improvement and Exercise of these Faculties and Powers of his Soul , he had and made a Progress after the manner of other Men. For he was made like unto us in all things yet without sin . In their Encrease , Enlargement and Exercise there was required a Progression in Grace also . And this he had continually by the Holy Ghost . Luke * 2. 40. The Child grew and waxed strong in Spirit . The first Clause refers to his Body which grew and increased after the manner of other Men ; as v. 52. He increased in Stature . The other respects the confirmation of the Faculties of his Mind , he waxed strong in Spirit . So v. 47. he is said to increase in Wisdom as in Stature . He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , continually filling and filled with new Degrees of Wisdom as to its Exercise , according as the Rational Faculties of his Mind were capable thereof ; an increase in these things accompanied his years , v. 52. And what is here recorded by the Evangelist , contains a Description of the Accomplishments of the Prophesie before mentioned , Isa. 11. 1 , 2 , 3. And this Growth in Grace and Wisdom was the peculiar Work of the Holy Spirit . For as the Faculties of his Mind were enlarged by Degrees and strengthened , so the Holy Spirit filled them up with Grace for Actual Obedience . Sect. 3 2. The Humane Nature of Christ was capable of having New Objects proposed to its Mind and Understanding , whereof before it had a simple Nescience . And this is an inseparable adjunct of Humane Nature as such , as it is to be weary or hungry , and no vice or blameable defect . Some have made a great outcry about the ascribing of Ignorance by some Protestant Divines unto the Humane Soul of Christ , Bellarm. de Anim. Christi . Take Ignorance for that which is a moral Defect in any kind , or an unacquaintedness with that which any one ought to know , or is necessary unto him as to the Perfection of his Condition or his Duty , and it is false that ever any of them ascribed it unto him . Take it meerly for a nescience of some things , and there is no more in it but a denial of Infinite Omniscience , nothing inconsistent with the highest Holiness and Purity of Humane Nature . So the Lord Christ sayes of himself , that he knew not the Day and Hour of the End of all things ; and our Apostle of him , that he learned Obedience by the things that he suffered , Heb. 5. 8. In the representation then of things anew to the Humane Nature of Christ , the Wisdom and Knowledg of it was objectively increased , and in new Tryals and Temptations he experimentally learned the new Exercise of Grace . And this was the constant Work of the Holy Spirit in the Humane Nature of Christ. He dwelt in him in fulness , for he received him not by measure . And continually upon all occasions he gave out of his unsearchable Treasures , Grace for Exercise in all Duties and Instances of it . From hence was he habitually Holy , and from hence did he exercise Holiness entirely and universally in all things . Sect. 4 Fourthly ; The Holy Spirit in a peculiar manner anointed him with all those extraordinary Powers and Gifts which were necessary for the Exercise and Discharging of his Office on the Earth . * Isa. 61. 1. The Spirit of the Lord God is upon Me , because the Lord hath anointed me to Preach good Tydings unto the Meek ; he hath sent me to bind up the broken-hearted , to proclaim Liberty to the Captives , and the opening of the Prison unto them that are bound . It is the Prophetical Office of Christ and his discharge thereof in his Ministry on the Earth which is intended . And he applies these words unto himself with respect unto his Preaching of the Gospel , Luke 4. 18. For this was that Office which he principally attended unto here in the World , as that whereby he instructed Men in the Nature and Use of his other Offices . For his Kingly Power in his Humane Nature on the Earth he exercised but sparingly . Thereunto indeed belonged his sending forth of Apostles and Evangelists to preach with Authority . And towards the End of his Ministry he instituted Ordinances of Gospel-Worship , and appointed the Order of his Church in the Foundation and Building of it up , which were Acts of Kingly Power . Nor did he perform any Act of his Sacerdotal Office but only at his Death , when he gave himself for us an Offering and a Sacrifice to God for a sweet smelling Savour , Ephes. 5. 2. wherein God smelt a Savour of Rest and was appeased towards us . But the whole course of his Life and Ministry was the Discharge of his Prophetical Office unto the Jews , Rom. 15. 8. Which he was to do according to the great Promise . Deut. 18. 18 , 19. And on the Acceptance or Refusal of him herein , depended the Life and Death of the Church of Israel , v. 19. Acts 3. 23. Heb. 1. 1. John 8. 44. Hereunto was he fitted by this Unction of the Spirit . And here also is a distinction between the Spirit that was upon him , and his being anointed to Preach , which contains the Communication of the Gifts of that Spirit unto him . As it is said , Chap. 11. 3. The Spirit rested on him as a Spirit of Wisdom to make him of quick Understanding in the Fear of the Lord. Now this was in a singular manner and in a measure inexpressible , whence he is said to be anointed with the Oyl of Gladness above his Fellows , or those who were Partakers of the same Spirit with him , Psal. 45. 7. Heb. 1. 8 , 9. Although I acknowledg that there was in that Expression a peculiar respect unto his Glorious Exaltation which afterwards ensued , as hath been declared on that place . And this Collation of Extraordinary Gifts for the discharge of his Prophetical Office was at his Baptism , Matth. 3. They were not bestowed on the Head of the Church , nor are any Gifts of the same Nature in general bestowed on any of his Members , but for Use , Exercise , and Improvement . And that they were then collated appears ; For , Sect. 5 ( 1. ) Then did he receive the Visible Pledge which confirmed him in , and testified unto others his calling of God to the Exercise of his Office. For then the Spirit of God descended like a Dove and rested on him , and lo a voice came from Heaven saying , This is my Beloved Son in whom I am well pleased , Matth. 3. 16 , 17. Hereby was he sealed of God the Father , John 6. 27 , in that Visible Pledg of his Vocation setting the great Seal of Heaven to his Commission . And this also was to be a Testimony unto others , that they might own him in his Office now he had undertaken to discharge it , John 1. 33. 2. He now entred on his Publick Ministry and wholly gave himself up unto his Work. For before he did only occasionally manifest the Presence of God with him , somewhat to prepare the Minds of Men to attend unto his Ministry ; as when he filled them with astonishment at his Discourses with the Doctors in the Temple , Luke 2. 46 , 47. And although it is probable that he might be acted by the Spirit in and unto many such extraordinary Actions during his Course of a Private Life , yet the fulness of Gifts for his Work he received not until the time of his Baptism , and therefore before that , he gave not himself up wholly unto his publick Ministry . 3. Immediately hereon it is said that He was full of the Holy Ghost , Luke 4. 1. Before he was said to wax strong in Spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 2. 40. continually filling ; but now he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , full of the Holy Ghost . He was actually possessed of and furnished with all that fulness of Spiritual Gifts which were any way needful for him or useful unto him , or which Humane Nature is capable of receiving . With respect hereunto doth the Evangelist use that Expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , John 3. 34. For God giveth not the Spirit by measure . That it is the Lord Jesus Christ who is here intended unto whom the Spirit is thus given , is evident from the Context , although it be not express in the Text. He is spoken of , and is the Subject of the whole Discourse , v. 31. He that cometh from Above is above all . He that cometh from Heaven is above all . None doubts but that this is a Description of the Person of Christ. And in the beginning of this Verse , He whom God hath sent speaketh the Words of God ; which is the usual Periphrasis of the Lord Christ used at least twenty times in this Gospel . Of him this account is given that he testifieth what he hath seen and heard , v. 32. and that he speaketh the Words of God , v. 3 , 4. Different events are also marked upon his Testimony , for many refused it , v. 32. but some received it who therein set to their Seal that God is true , vers . 33. For he that believeth not the Record that he gave of his Son hath made him a lyar , 1 John 5. 1. As a Reason of all this it is added , That God gave not the Spirit unto him by Measure ; So that he was fully enabled to speak the Words of God , and those by whom his Testimony was rejected were justly liable to Wrath , v. 36. Vain therefore is the attempt of Crellius de Spirit . Sanct. followed by Sclictingius in his Comment on this Place , who would exclude the Lord Christ from being intended in these words . For they would have them signifie no more but only in general , That God is not bound up to Measures in the Dispensation of the Spirit , but gives to one according unto one measure , and to another according to another . But as this gloss overthrows the coherence of the words , disturbing the Context , so it contradicts the Text it self . For God's not giving the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Measure , is his giving of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immeasurably , without known Bounds or Limits , and so the Spirit was given unto the Lord Christ only . For unto every one of us is given Grace according to the Measure of the Gift of Christ , Ephes. 4. 7. That is , in what Measure he pleaseth to communicate and distribute it . But the Effects of this giving of the Spirit unto the Lord Christ not by Measure , belonged unto that fulness from whence we receive Grace for Grace , John 1. 16. For hereby the Father accomplished his Will , when it pleased him , that in him all fulness should dwell , Col. 1. 19. that he in all things might have the Pre-eminence . Nor can any Difficulty of weight be cast on this Interpretation from the use of the word in the present Tense , which is by Crellius insisted on , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he giveth . For Christ , they say , had before received the Spirit , for this is spoken of him after his Baptism . If therefore he had been intended , it should rather have been , he hath given , or he hath not given unto him by Measure . But ( 1. ) this was immediately on his Baptism , and therefore the collation of the Fulness of the Spirit might be spoken of as a thing present being but newly past , which is an ordinary kind of Speech on all occasions . Besides ( 2. ) the collation of the Spirit is a continued Act , in that he was given him to abide with him , to rest upon him , wherein there was a continuance of the Love of God towards , and his care over him in his Work. Hence the Lord Christ saith of himself , or the Prophet in his Person , that the Spirit sent him . Now the Lord God and his Spirit hath sent me , Isa. 48. 16. The same Work in sending of Christ is ascribed unto the Lord God , that is the Father , and to the Spirit , but in a different manner . He was sent by the Father authoritatively , and the Furniture he received by the Spirit , of Gifts for his Work and Office , is called his sending of him . As the same Work is assigned unto different Persons in the Trinity on different accounts . Sect. 6 Fifthly ; It was in an especial manner by the Power of the Holy Spirit , by which he wrought those great and miraculous Works whereby his Ministry was attested unto and confirmed . Hence it is said , That God wrought Miracles by him , Acts 2. 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 that is intended . Sect. 9 And because this is a Matter of great Importance , namely how the Lord Christ offered up himself unto God as a Sacrifice by the Eternal Spirit , I shall farther explain it though but briefly . Those who look only on the outward part of the Death of Christ can see nothing but suffering in it . The Jews took him , and they with the Souldiers both scourged and slew him , hanging him on the Tree . But the principal Consideration of it , is his own offering himself a Sacrifice unto God as the great High Priest of the Church , to make Atonement and Reconciliation for Sinners , which was hid from the World by those outward Acts of Violence which were upon him . And this he did by the Eternal Spirit , wherein we may take notice of the ensuing Instances . 1. He Sanctified , Consecrated or Dedicated himself unto God for to be an Offering or Sacrifice ; John 17. 19. For their sakes , that is the Elect , I sanctifie my self . The Lord Christ was before this perfectly sanctified as to all Inherent Holiness , so that he could not speak of sanctifying himself afresh in that sense . Neither was it the Consecration of himself unto his Office of a Priest. For this was the Act of him who called him , He glorified not himself to be made an High Priest , but he that said unto Him , Thou art my Son , Heb. 5. 6. He made him a Priest by his Death , after the Power of an Endless Life , Chap. 7. 16 , 20 , 21. Wherefore he consecrated himself to be a Sacrifice , as the Beast to be Sacrificed of old was first devoted unto that purpose . Therefore it is said that he thus Sanctified or Consecrated himself , that we might be Sanctified . Now we are Sanctified by the Offering of the Body of Christ once for all , Heb. 10. 10. This was his first Sacerdotal Acts. He dedicated himself to be an Offering to God. And this he did through the Effectual Operation of the Eternal Spirit in him . 2. He went voluntarily and of his own accord to the Garden , which answered the Adduction or bringing of the Beast to be Sacrificed unto the Door of the Tabernacle according to the Law ; for there he did not only give up himself into the hands of those who were to shed his Blood ; but also actually entred upon the offering up of himself unto God in his Agony , when he offered up Prayers and Supplications with strong Crying and Tears , Heb. 5. 7. which declares not the Matter but the Manner of his Offering . 3. In all that ensued , all that followed hereon , unto his giving up the Ghost , he offered himself to God in and by those Actings of the Grace of the Holy Spirit in him , which accompanied him to the last . And these are diligently to be considered , because on them depends the Efficacy of the Death of Christ , as to Atonement and Merit , as they were enhanced and rendred excellent by the Worth and Dignity of his Person . For it is not the Death of Christ meerly as it was penal and undergone by the way of Suffering , that is the Means of our Deliverance , but the Obedience of Christ therein , which consisted in his offering of himself through the Eternal Spirit unto God , that gave efficacy and success unto it . We may therefore enquire what were those Principal Graces of the Spirit which he acted in this offering of himself unto God. And they were , ( 1. ) Love to Man-kind , and Compassion towards Sinners . This the Holy Soul of the Lord Jesus was then in the highest and most inconceivable Exercise of . This therefore is frequently expressed where mention is made of this Offering of Christ ; Gal. 2. 20. Who loved me and gave himself for me ; Rev. 1. 5. Who loved us and washed us in his own Blood. And Compassion is the first Grace required in an High Priest or Sacrificer , Heb. 5. 2. God being now upon a Design of Love , ( for it was in the pursuit of Eternal Love that Christ was sent into the World , John 3. 16. Tit. 3. 4 , 5 , 6. ) This Love that was now in its most inconceivable Advancement in the Heart of Christ , was most grateful and acceptable unto him . And this Intenseness of Love did also support the Mind of Christ under all his Sufferings , as Jacob through the greatness of his Love unto Rachel , made light of the seven years Service that he endured for her , Gen. 29. 20. And so did the Lord Christ endure the Cross and despise the shame for the Joy of saving his Elect which was set before him , Heb. 12. 2. And this was one Grace of the Eternal Spirit whereby he offered himself unto God. 2. That which principally acted him in the Whole , was his unspeakable Zeal , for and Ardency of Affection unto the Glory of God. These were the Coals which with a Vehement Flame as it were consumed the Sacrifice . And there were two things that he aimed at with respect unto the Glory of God. ( 1. ) The manifestation of his Righteousness , Holiness and Severity against Sin. His Design was to repair the Glory of God , wherein it had seemed to suffer by sin , Psal. 40. 6 , 7 , 8. and Heb. 10. 5 , 6 , 7. He came to do that with full desire of Soul , ( expressed in those words , Lo I come ) which Legal Sacrifices could not do , namely to make satisfaction to the Justice of God for sin , to be a propitiation to declare his Righteousness , Rom. 3. 25. And this he doth as to the manner of it with inexpressible Ardency of Zeal and Affections ; v. 8. I delight to do thy Will , O my God , yea thy Law is in the midst of my Bowels ; he doubles the Expression of the Intenseness of his Mind hereon . And therefore when he was to prepare himself in his last Passeover for his Suffering , he expresseth the highest ingagement of Heart and Affections unto it ; Luke 22. 15. With desire have I desired to eat this Passeover with you before I suffer . As with respect unto the same Work he had before exprest it . I have a Baptism to be Baptized withal , and how am I straitned , or pained , till it be accomplished ? Luke 12. 50. His Zeal to advance the Glory of God in the manifestation of his Righteousness and Holiness , by the offering up himself as a Sin-Offering to make Atonement , gave him no Rest and Ease until he was engaged in it , whence it wrought unto the utmost . ( 2. ) The Exercise of his Grace and Love. This he knew was the way to open the Treasures of Grace and Love that they might be poured out on Sinners to the Everlasting Glory of God. For this was the Design of God in the whole , Rom. 3. 24 , 25 , 26. This Zeal and Affection unto the Glory of God's Righteousness , Faithfulness and Grace , which was wrought in the Heart of Christ by the Eternal Spirit , was that wherein principally he offered up himself unto God. 3. His Holy Submission and Obedience unto the Will of God , which were now in the height of their Exercise , and Grace advanced unto the utmost in them , was another especial part of this his Offering up himself . That this was wrought in him by the Holy or Eternal Spirit was before declared . And it is frequently expressed as that which had an especial Influence into the Efficacy and Merit of his Sacrifice . Psal. 2. 8. He humbled himself , and became Obedient unto Death , the Death of the Cross. And when he offered up Prayers and Supplications , though he were a Son , yet learned he obedience by the things that he suffered , Heb. 5. 8. That is , he experienced Obedience in Suffering . It is true , that the Lord Christ in the whole course of his Life yeelded Obedience unto God , as he was made of a Woman , made under the Law , Gal. 4. 4. But now he came to the great Tryal of it , with respect unto the especial command of the Father , to lay down his Life , and to make his Soul an Offering for sin , Isa. 53. 10. This was the highest Act of Obedience unto God that ever was or ever shall be to all Eternity . And therefore doth God so express his satisfaction therein and acceptance of it , Isa. 53. 11 , 12. Phil. 2. 9 , 10. This was wrought in him , this he was wrought unto by the Holy Spirit , and therefore by him offered himself unto God. 4. There belongs also hereunto that Faith and Trust in God , which with fervent Prayers , Cries & Supplications , he now acted on God and his Promises , both with respect unto himself , and to the Covenant which he was sealing with his Blood. This our Apostle represents as an especial Work of his testified unto in the Old Testament ; Heb. 2. 13. I will put my trust in him . And this ( 1. ) respected himself , namely that he should be supported , assisted , and carried through the Work he had undertaken unto a blessed Issue . Herein I confess he was horribly assaulted until he cryed out , My God , my God , why hast thou forsaken me ? Psal. 22. 1. But yet after and through all his dreadful Tryal , his Faith and Trust in God were Victorious . This he expressed in the Depth and Extremity of his Tryals , Psal. 22. 9 , 10 , 11. and made such an open Profession of it , that his Enemies when they supposed him lost and defeated , reproached him with it , v. 8. Matth. 27. 43. To this purpose be declared himself at large , Isa. 50. 7 , 8 , 9. So his Faith and Trust in God , as to his own supportment and deliverance , with the accomplishment of all the Promises that were made unto him upon his ingagement into the Work of Mediation , were victorious . ( 2. ) They respected the Covenant and all the Benefits that the Church of the Elect was to be made Partaker of thereby . The Blood that he now shed was the Blood of the Covenant , and it was shed for his Church ; namely , that the Blessings of the Covenant might be communicated unto them , Gal. 3. 13 , 14. With respect hereunto did he also exercise Faith in God , as appears fully in his Prayer which he made when he entred on his Oblation , John 17. Now concerning these Instances we may observe three Things to our present purpose . ( 1. ) These and the like gracious Actings of the Soul of Christ , were the Wayes and Means whereby in his Death and Bloodshedding , which was violent and by force inflicted on him as to the outward Instruments , and was penal as to the Sentence of the Law , he voluntarily and freely offered up himself a Sacrifice unto God for to make Atonement . And these were the things which from the dignity of his Person became Efficacious and Victorious . Without these his Death and Bloodshedding had been no Oblation . ( 2. ) These were the things which rendred his Offering of himself , to be a Sacrifice of a sweet sm●lling Savour unto God , Ephes. 5. 2. God was so absolutely delighted and pleased with these high and glorious Acts of Grace and Obedience in Jesus Christ , that he smelt as it were a Savour of Rest towards Mankind , or those for whom he offered himself ; so that he would be angry with them no more , curse them no more : As it is said of the Type of it in the Sacrifice of Noah , Gen. 8. 20 , 21. God was more pleased with the Obedience of Christ , than he was displeased with the Sin and Disobedience of Adam , Rom. 5. 17 , 18 , 19. It was not then the outward suffering of a violent and bloody Death which was inflicted on him , by the most horrible wickedness that ever Humane Nature brake forth into , that God was atoned , Acts 2. 23. Nor yet was it meerly his enduring the Penalty of the Law , that was the means of our Deliverance . But the voluntary giving up of himself to be a Sacrifice in these Holy Acts of Obedience , was that upon which in an especial manner God was reconciled unto us . All these things being wrought in the Humane Nature by the Holy Ghost , who in the time of his Offering acted all his Graces unto the utmost ; He is said thereon to offer himself unto God through the Eternal Spirit , by whom as our High Priest he was Consecrated , Spirited , and Acted thereunto . Sect. 10 Eighthly ; There was a peculiar Work of the Holy Spirit towards the Lord Christ whilst he was in the State of the Dead . For here our precedeing Rule must be remembred ; namely , that notwithstanding the Union of the Humane Nature of Christ with the Divine in the Person of the Son , yet the Communications of God unto it , beyond Subsistence , were voluntary . Thus in his Death the Union of his Natures in his Person was not in the least impeached ; but yet for his Soul or Spirit he recommends that in an especial manner into the Hands of God his Father , Psal. 31. 5. Luke 23. 46. Father into thy Hands I commend my Spirit ; for the Father had ingaged himself in an Eternal Covenant , to take care of him , to preserve and protect him even in Death , and to shew him again the Way and Path of Life , Psal. 16. 11. Notwithstanding then the Union of his Person , his Soul in its separate State was in an especial manner under the care protection and power of the Father , preserved in his Love until the Hour came wherein he shewed him again the Path of Life . His Holy Body in the Grave continued under the especial care of the Spirit of God , and hereby was accomplished that great Promise , That his Soul should not be left in Hell , nor the Holy One see Corruption , Psal. 16. 10. Acts 2. 31. It is the Body of Christ which is here called the Holy One ; as it was made an holy Thing by the Conception of it in the Womb by the Power of the Holy Ghost . And it is here spoken of in contradistinction unto his Soul , and opposed by Peter unto the Body of David , which when it died saw Corruption , Acts 2. 29. This Pure and Holy Substance was preserved in its Integrity by the overshadowing Power of the Holy Spirit , without any of those Accidents of change which attend the dead Bodies of others . I deny not but there was use made of the Ministry of 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 may be fashioned like unto his Glorious Body , according to the working whereby he is able to subdue all things unto himself , Phil. 3. 21. And these are some of the principal Instances of the Operations of the Holy Spirit on the Humane Nature of the Head of the Church . The whole of them all , I confess , is a Work that we can look but little into , only what is plainly revealed we desire to receive and imbrace ; considering that if we are his , we are predestinated to be made conformable in all things unto him , and that by the powerful and effectual Operation of that Spirit which thus wrought all things in him to the Glory of God. And as it is a matter of unspeakable consolation unto us , to consider what hath been done in and upon our Nature by the Application of the Love and Grace of God through his Spirit unto it ; so it is of great Advantage , in that it directs our Faith and Supplications in our Endeavours after Conformity with him , which is our next End , under the enjoyment of God in Glory . What therefore in these Matters we apprehend we embrace ; and for the depth of them they are the Object of our Admiration and Praise . Sect. 13 Secondly ; There is yet another Work of the Holy Spirit , not immediately in and upon the Person of the Lord Christ , but towards him and on his behalf with respect unto his Work and Office. And it comprizeth the Head and Fountain of the whole Office of the Holy Spirit towards the Church . This was his witness-bearing unto the Lord Christ ; namely , that he was the Son of God , the true Messiah , and that the Work which he performed in the World , was committed unto him by God the Father to accomplish . And this same Work he continueth to attend unto , unto this day , and will do so to the consummation of all things . It is known how the Lord Christ was reproached whilst he was in this World , and how ignominiously he was sent out of it by Death . Hereon a great contest ensued amongst mankind , wherein Heaven and Hell were deeply ingaged . The greatest part of the World , the Princes , Rulers , and Wise Men of it , affirmed that he was an Impostor , a Seducer , a Malefactor , justly punished for his Evil Deeds . He on the other side chose twelve Apostles to bear Testimony unto the Holiness of his Life , the Truth and Purity of his Doctrine , the Accomplishment of the Prophesies of the Old Testament in his Birth , Life , Work , and Death ; and in especial unto his Resurrection from the Dead , whereby he was justified and acquitted from all the Reproaches of Hell and the World , and their Calumnies refelled . But what could the Testimony of twelve poor Men , though never so honest , prevail against the confronting Suffrage of the World ? Wherefore this Work of bearing witness unto the Lord Christ , was committed unto him who is above and over all , who knoweth how , and is able to make his Testimony prevalent ; John 15. 26. But when the Comforter is come , whom I will send unto you from the Father , even the Spirit of Truth which proceedeth from the Father , he shall testifie of me . Accordingly the Apostles plead his concurring Testimony ; Acts 5. 32. And we are his Witnesses of these things , and so also is the Holy Spirit , whom God hath given to them that obey him . And how he thus gave his Testimony our Apostle declares , Heb. 2. 4. God also bearing witness with them , ( that is , the Apostles ) both with Signs and Wonders , and with divers Miracles and Gifts of the Holy Spirit according to his Will. The first principal End why God gave the Holy Spirit to work all those miraculous Effects in them that believed in Jesus , was to bear witness unto his Person that he was indeed the Son of God , owned and exalted by him . For no Man not utterly forsaken of all Reason and Understanding , not utterly blinded , would once imagine that the Holy Spirit of God would work such marvelous Operations in and by them who believed on him , if he designed not to justifie his Person , Work , and Doctrine thereby . And this in a short time , together with that effectual Power which he put forth in and by the Preaching of the Word , carried not only his Vindication against all the Machinations of Satan , and his Instruments throughout the World , but also subdued the generality of Mankind unto Faith in him and Obedience unto him , 1 Cor. 10. 4 , 5. And upon this Testimony it is , that there is real Faith in him yet maintained in the World. This is that which he promised unto his Disciples whilst he was yet with them in the World , when their hearts were solicitous how they should bear up against their Adversaries upon his absence . I will ▪ saith he , send the Comforter unto you , and when he is come he will reprove the World of Sin , and of Righteousness , and of Judgment ; of sin , because they believe not on me ; of Righteousness , because I go to my Father and ye see me no more ; of Judgment , because the Prince of this World is Judged , John 16. 7 , 8 , 9 , 10 , 11. The Reason why the World believed not on Christ , was because they believed not that he was sent of God , John 9. 29. By his Testimony the Spirit was to reprove the World of their Infidelity , and to convince them of it by evidencing the Truth of his Mission . For hereon the whole issue of the Controversie between him and the World did depend . Whether he were Righteous or a Deceiver , was to be determined by his being sent , or not sent of God , and consequently God's Acceptance or Disapprobation of him . That he was so sent , so approved , the Holy Spirit convinced the World by his Testimony , manifesting that he went to the Father , and was exalted by him ; for it was upon his Ascention and Exaltation that he received and poured out the Promise of the Spirit to this purpose , Acts 2. 33. Moreover whilst he was in the World , there was an unrighteous Judgment by the instigation of Satan passed upon him . On this Testimony of the Spirit , that Judgment was to be reversed , and a contrary Sentence passed on the Author of it , the Prince of this World. For by the Gospel so testified unto , was he Discovered , Convicted , Judged , Condemned , and cast out of that Power and Rule in the World , which by the darkness of the Minds of Men within , and Idolatry without , he had obtained and exercised . And that the Holy Spirit continueth to do the same Work , though not absolutely by the same means unto this very day , shall be afterwards declared . And by these Considerations may we be led into that Knowledg of , and Acquaintance with our Lord Jesus Christ , which is so necessary , so useful , and so much recommended unto us in the Scripture . And the utter neglect of Learning the Knowledg of Christ , and of the Truth as it is in him , is not more pernicious unto the Souls of Men , than is the learning of it by undue means , whereby false and mischievous Ideas or Representations of him are infused into the Minds of Men. The Papists would learn and teach him by Images , the Work of Mens Hands , and Teachers of Lies . For besides that they are forbidden by God himself to be used unto any such purposes , and therefore cursed with barrenness and uselesness as to any end of Faith or Holiness ; they are in themselves suited only to ingenerate low and carnal Thoughts in depraved superstitious Minds . For as the Worshippers of such Images know not what is the proper Cause nor the proper Object of that Reverence , and those Affections they find in themselves , when they approach unto them and adore before them ; So the Apprehensions which they can have hereby , tend but to the knowing after the flesh , which the Apostle looked on as no part of his Duty , 2 Cor. 5. 16. But the Glory of the Humane Nature , as united unto the Person of the Son of God , and ingaged in the discharge of his Office of Mediator , consists alone in these eminent , peculiar , ineffable Communications of the Spirit of God unto him , and his powerful Operations in him ; This is represented unto us in the Glass of the Gospel , which we beholding by Faith are changed into the same Image by the same Spirit , 2 Cor. 3. 18. Sect. 15 Our Lord Christ himself did foretel us that there would be great enquiries after him , and that great Deceits would be immixed therewithal ; If , saith he , they shall say unto you , He is in the Wilderness , go not forth , behold he is in the Secret Chambers , believe it not , Matth. 24. 26. It is not a Wilderness , low , persecuted , unglorious and invisible Condition , as to outward Profession , that our Saviour here intendeth . For himself foretold that his Church should be driven into the Wilderness , and nourished there , and that for a long season , Rev. 12. 6. And where his Church is there is Christ , for his Promise is to be with them and among them unto the end of the World , Matth. 28. 20. Nor by Secret Chambers doth he intend those private places of meeting for security , which all his Disciples for some hundreds of years were compelled unto and did make use of , after his Apostles who met sometimes in an upper Room , sometimes in the Night for fear of the Jews . And such it is notorious were all the Meetings of the Primitive Christians . But our Saviour here foretels the false wayes that some would pretend he is taught by and found in . For , first , some would say he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Desart or Wilderness ; and if Men would go forth thither , there they would see him and find him . And there is nothing intended hereby , but the ancient Superstitious Monks , who under a pretence of Religion retired themselves into Desarts and Solitary Places . For there they pretended great Intercourse with Christ , great Visions and Appearances of him , being variously deluded and imposed on by Satan and their own Imaginations . It is ridiculous on the one hand , and deplorable on the other , to consider the woful Follies , Delusions , and Superstitions this sort of Men fell into : Yet was in those dayes nothing more common , than to say , That Christ was in the Desart , conversing with the Monks and Anchorites . Go not forth unto them , saith our Lord Christ , for in so doing you will be deceived ; And again saith he , If they say unto them he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Secret Chambers , believe it not . There is , or I am much deceived , a deep and mysterious Instruction in these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies those secret places in an House where Bread and Wine and Cates of all sorts are laid up and stored . This is the proper signification and use of the word . What pretence then could there be for any to say that Christ was in such a place ? Why , there insued so great a pretence hereof , and so horrible a superstition thereon , that it was of Divine Wisdom to foresee it , and of Divine Goodness to forewarn us of it . For it is nothing but the Popish Figment of Transubstantiation that is intended . Christ must be in the secret Places where their Wafer and Wine was deposited , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concerning this saith our Saviour , believe them not . All Crafts and Frauds and bloody Violences will be used to compel you to believe a Christ in the Pix and Repository ; but if you would not be seduced , believe them not . Such are the false wayes whereby some have pretended to teach Christ , and to learn him , which have led them from him into hurtful Snares and Perdition . The consideration that we have insisted on will guide us , if attended , unto a Spiritual and Saving Knowledg of him , and we are to learn thus to know him . Sect. 16 First ; That we may love him with a pure unmixed Love. It is true , it is the Person of Christ as God and Man , that is the Proper and Ultimate Object of our Love towards him . But a clear distinct Consideration of his Natures and their Excellencies is effectual to stir up and draw forth our Love towards him . So the Spouse in the Canticles rendring a Reason of her intense Affections towards him , sayes , That he is White and Ruddy , the chiefest of ten thousand ; that is , perfect in the Beauty of the Graces of the Holy Spirit , which rendred him exceeding amiable . So also Psal. 45. 2. Would you therefore propose Christ unto your Affections , so as that your Love unto him may be sincere and without corruption as it is required to be , Ephes. 6. 24. that you may not lavish away the Actings of your Souls upon a false Object , and think you love Christ , when you love only the Imaginations of your own Breasts ; consider his Humane Nature , as it was rendred beautiful and lovely by the Work of the Spirit of God upon it before described . Do you love him because he was and is so full of Grace , so full of Holiness , because in him there was an All-fulness of the Graces of the Spirit of God ? Consider aright what hath been delivered concerning him , and if you can and do on the account thereof delight in him , and love him , your Love is Genuine and Spiritual . But if your Love be meerly out of an apprehension of his being now Glorious in Heaven , and there able to do you Good or Evil , it differs not much from that of the Papists , whose Love is much regulated in its Actings , by the good or bad painting of the Images whereby they represent him . You are often pressed to direct your Love unto the Person of Christ , and it is that which is your principal Duty in this World. But this you cannot do without a distinct Notion and Knowledg of him . There are therefore three things in general that you are to consider to this purpose . ( 1. ) The Blessed Union of his two Natures in the same Person . Herein he is singular , God having taken that especial State on him , which in no other thing or way had any Consideration ; This therefore is to have a specialty in our Divine Love to the Person of Christ. ( 2. ) The Uncreated Glories of the Divine Nature , whence our Love hath the same Object with that which we owe unto God absolutely . ( 3. ) That Perfection and Fulness of Grace which dwelt in his Humane Nature , as communicated unto him by the Holy Spirit whereof we have treated . If you love the Person of Christ , it must be on these Considerations . Which whilst some have neglected , they have doted on their own Imaginations ; and whilst they have thought themselves even sick of Love for Christ , they have only languished in their own Fancies . Secondly ; We are to know Christ so , as to labour after conformity unto him . And this Conformity consists only in a Participation of those Graces whose fulness dwells in him . We can therefore no other way regularly press after it , but by an Acquaintance with , and due Consideration of the Work of the Spirit of God upon his Humane Nature , which is therefore worthy of our most diligent enquiry into . And so have we given a brief delineation of the Dispensation and Work of the Holy Spirit , in and towards the Person of our Lord Jesus Christ , the Head of the Church ; his preparation of a Mystical Body for him , in his Powerful Gracious Work on the Elect of God , doth nextly ensue . The General Work of the Holy Spirit in the New Creation , with respect unto the Members of that Body whereof Christ is the Head. CHAP. V. ( 1 ) Christ the Head of the New Creation . ( 2. ) Things premised in general unto the remaining Work of the Spirit . Things presupposed unto the Work of the Spirit towards the Church , the Love and Grace of Father and Son. ( 3. ) The whole Work of the building of the Church committed to the Holy Spirit ; Acts 2. 33. opened . ( 4. ) The Foundation of the Church in the Promise of the Spirit , and its Building by him alone . ( 5. ) Christ present with his Church only by his Spirit , Mat. 28. 19. Acts 1. 9 , 10. Acts 3. 21. Mat. 18. 19. 1 Cor. 6. 16. 1 Cor. 3. 16. compared . ( 6. ) The Holy Spirit works the Work of Christ ; John 16. 13 , 14 , 15. opened . ( 7. ) The Holy Spirit the peculiar Author of all Grace . ( 8. ) The Holy Spirit worketh all this according to his own Will. 1. His Will and Pleasure is in all his Works . 2. He works variously as to the Kinds and Degrees of his Operations . How he may be resisted , how not . ( 9 ) How the same Work is ascribed unto the Spirit distinctly , and to others with him . ( 10. ) The General Heads of his Operations towards the Church . Sect. 1 VVE have considered the Work of the Spirit of God in his laying the Foundation of the Church of the New Testament , by his Dispensations towards the Head of it , our Lord Jesus Christ. He is the Foundation Stone of this Building , with seven Eyes engraven on him , or filled with an absolute perfection of all the Gifts and Graces of the Spirit , Zech. 3. 9. which when he is exalted also as the Head Stone in the Corner , there are shoutings in Heaven and Earth , crying , Grace , Grace unto him , Zech. 4. 7. As upon the laying of the Foundation , and placing of the Corner Stones of the Earth in the Old Creation ; the Morning Stars sang together , and all the Sons of God shouted for Joy , Job 38. 6 , 7. So upon the laying of this Foundation , and placing of this Corner Stone in the New Creation , all things sing together and cry , Grace , Grace unto it . The same Hand which laid this Foundation , doth also finish the Building . The same Spirit which was given unto him , not by Measure , Joh. 3. 34. giveth Grace unto every one of us , according to the Measure of the Gift of Christ , Ephes. 4. 7. And this falleth now under our Consideration ; namely , the perfecting the Work of the New Creation by the effectual Operation and Distributions of the Spirit of God. And this belongs unto the Establishment of our Faith , that he who Prepared , Sanctified , and Glorified the Humane Nature , the Natural Body of Jesus Christ , the Head of the Church , hath undertaken to Prepare , Sanctifie , and Glorifie his Mystical Body , or all the Elect given unto him of the Father . Concerning which before we come to consider particular Instances , some things in general must be premised ; which are these that follow . Sect. 2 First ; Unto the Work of the Holy Spirit towards the Church , some things are supposed from whence it proceeds , which it is built upon , and resolved into . It is not an Original but a Perfecting Work ; some things it supposeth , and bringeth all things to perfection ; And these are , First ; The Love , Grace , Counsel and Eternal Purpose of the Father . ( 2. ) The whole Work of the Mediation of Jesus Christ , which things I have handled elsewhere . For it is the peculiar Work of the Holy Spirit , to make those things of the Father and Son effectual unto the Souls of the Elect , to the Praise of the Glory of the Grace of God. God doth all things for himself , and his Supream End is the manifestation of his own Glory . And in the Old or First Creation , he seems principally or firstly to intend the Demonstration and Exaltation of the Glorious Essential Properties of his Nature , his Goodness , Power , Wisdom , and the like : as Psal. 19. 1 , 2 , 3 , 4. Rom. 1. 19 , 20 , 21. Acts 14. 15 , 16 , 17. Acts 7. 24 , 25 , 26 , 27. leaving only on the Works of his Hands some obscure Impressions of the distinction of Persons , subsisting in the Unity of that Being , whose Properties he had displayed and glorified . But in the Work of the New Creation , God firstly and principally intends the especial Revelation of each Person of the whole Trinity distinctly , in their peculiar distinct Operations ; all which tend ultimately to the manifestation of the Glory of his Nature also . And herein consists the principal Advantage of the New Testament above the Old ; for although the Work of the New Creation was begun and carried on Secretly and Virtually under the Old Testament ; yet they had not a full discovery of the Oeconomy of the Holy Trinity therein , which was not evidently manifest until the whole Work was illustriously brought to Light by the Gospel . Hence although there appear a vigorous acting of Faith , and ardency of Affection in the Approaches of the Saints unto God , under the Old Testament ; yet as unto a clear access to the Father through the Son by the Spirit , as Ephes. 2. 18. wherein the Life and Comfort of our Communion with God doth consist , we hear nothing of it . Herein therefore God plainly declares , that the Foundation of the Whole was laid in the Counsel , Will , and Grace of the Father , Ephes. 1. 3 4 , 5 , 6. Then that the making way for the accomplishing of that Counsel of his , so that it might be brought forth to the praise of his Glory , is by the Mediation of the Son ; God having designed in this Work to bring things so about , that all Men should honour the Son , even as they honour the Father , John 5. 23. There yet remains the actual Application of all to the Souls of Men , that they may be Partakers of the Grace designed in the Counsel of the Father , and prepared in the Mediation of the Son. And herein is the Holy Spirit to be manifested and glorified , that He also , together with the Father and the Son , may be Known , Adored , Worshipped , according unto his own Will. This is the Work that he hath undertaken . And hereon upon the solemn Initiation of any Person into the Covenant of God , in answer unto this Design and Work , he is Baptized into the Name of the Father , and of the Son , and of the Holy Spirit , Matth. 28. 18. And these things have been discoursed of before , though necessarily here called over again . Sect. 3 Secondly ; From the Nature and Order of this Work of God , it is , That after the Son was actually exhibited in the Flesh according to the Promise , and had fulfilled what he had taken upon him to do in his own Person , the great Promise of carrying on and finishing the whole Work of the Grace of God in our Salvation , concerns the sending of the Holy Spirit , to do and perform what he also had undertaken . * Thus when our Lord Jesus Christ was ascended into Heaven , and began conspicuously and gloriously to carry on the building of his Church upon himself the Rock and Foundation of it , it is said , That being exalted by the Right Hand of God , he received of the Father the Promise of the Holy Spirit , Acts 2. 33. which must be a little opened . Before he departed from his Disciples , as hath been mentioned on several occasions , he comforted and cheared their drooping Spirits , with the Promise of sending him unto them , which he often repeated and inculcated on their minds , John 14. 15 , 16. And ( 2. ) when he was actually leaving of them after his Resurrection he gives them order to sit still , and not to ingage in the publick Work of building the Church , whereunto he had designed them , until that Promise were actually accomplished towards them , Acts 1. 4. Being assembled together with them , he commanded them that they should not depart from Jerusalem , but wait for the Promise of the Father ; and Vers. 8. Ye shall receive Power after the Holy Spirit is come upon you , and ye shall be Witnesses unto me , both in Jerusalem and in all Judea , and in Samaria , and unto the utmost parts of the Earth . He would have them look neither for Assistance in their Work , nor success unto it , but from the promised Spirit alone ; and lets them know also , that by his Aid they should be enabled to carry their Testimony of him to the uttermost parts of the Earth . And herein lay , and herein doth lie the Foundation of the Ministry of the Church , as also its Continuance and Efficacy . The Kingdom of Christ is Spiritual , and in the animating Principles of it , invisible . If we fix our Minds only on outward Order , we lose the Rise and Power of the whole ; it is not an outward visible Ordination by Men , though that be necessary by Rule and Precept , but Christ's Communication of that Spirit , the Everlasting Promise whereof he received of the Father , that gives Being , Life , Usefulness , and success to the Ministry . Wherefore also ( 3. ) upon his Ascention in the Accomplishment of the great Promises given unto the Church under the Old Testament , Isa. 44. 3. Joel 1. 18. as also of his own newly given unto his Disciples , he poured forth his Spirit on them . This the Apostle Peter declares in this place ; Being exalted by the right Hand of God , and having received of the Father the Promise of the Holy Spirit ; he shed forth what they then saw and heard , in the Miraculous Operations and Effects of it . And he is said then to receive the Promise of the Father , because he then received the thing promised . The Promise was not then first given unto him , nor did he then receive it for himself ; For as the Promise was given long before , so in his own Person he had received the fulness of the Spirit from his Incarnation , as hath been declared . But now he had Power given him actually to fulfil and accomplish the Promise in the Collation of the thing promised , and is thence said to receive the Promise . So Heb. 11. 13 , 39. it is said of all Believers under the Old Testament , That they died in Faith , having not received the Promise ; that is , the thing promised was not actually exhibited in their dayes , though they had the Promise of it ; as it is expresly said of Abraham , Chap. 7. 6. The Promise therefore it self was given unto the Lord Christ , and actually received by him in the Covenant of the Mediator , when he undertook the great Work of the Restauration of all things to the Glory of God. For herein had he the Ingagement of the Father that the Holy Spirit should be poured out on the Sons of Men , to make effectual unto their Souls , the whole Work of his Mediation ; wherefore he is said now to receive this Promise , because on his account , and by him as exalted , it was now solemnly accomplished , in and towards the Church . In the same manner the same thing is described , Psal. 68. 18. Thou hast ascended on High , thou hast led Captivity captive , thou hast received Gifts for Men ; which is rendred , Ephes. 4. 8. Thou hast given Gifts unto Men , for he received the Promise at this time , only to give out the Spirit and his Gifts unto Men. And if any are so fond as to expect Strength and Assistance in the Work of the Ministry without him , or such success in their Labours as shall find Acceptance with God ; they do but deceive their own Souls and others . Sect. 4 Here lay the Foundation of the Christian Church . The Lord Christ had called his Apostles to the great Work of building his Church , and the propagation of his Gospel in the World. Of themselves they were plainly and openly defective in all Qualifications and Abilities that might contribute any thing thereunto . But whatever is wanting in themselves , whether Light , Wisdom , Authority , Knowledg , Utterance , or Courage , he promiseth to supply them withal . And this he would not do , nor did any otherwise , but by sending the Holy Spirit unto them , on whose presence and assistance alone depended the whole success of their Ministry in the World. It was through the Holy Ghost that he gave Commandments unto them , Acts 1. 2. Those Commandments concern the whole Work in Preaching the Gospel and Founding of the Church ; and these he gives unto them through the acting of Divine Wisdom in the Humane Nature by the Holy Ghost . And on their part , without his Assistance he forbids them to attempt any thing , v. 4 , 8 , 9. In this Promise then the Lord Christ founded the Church it self , and by it he builded it up ; And this is the Hinge whereon the whole weight of it doth turn and depend unto this day . Take it away , suppose it to cease as unto a continual Accomplishment , and there will be an absolute end of the Church of Christ in this World. No Dispensation of the Spirit , no Church . He that would utterly separate the Spirit from the Word , had as good burn his Bible . The bare Letter of the New Testament will no more ingenerate Faith and Obedience in the Souls of Men , no more constitute a Church-State among them who enjoy it , than the Letter of the Old Testament doth so at this day among the Jews , 2 Cor. 3. 6 , 8. But blessed be God who hath knit these things together towards his Elect in the Bond of an Everlasting Covenant , Isa. 59. 21. Let Men therefore cast themselves into what order they please , institute what Forms of Government and Religious Worship they think good , let them do it either by an attendance according unto the best of their understandings unto the Letter of the Scripture , or else in an Exercise of their own Wills , Wisdom and Invention ; if the Work of the Spirit of God be disowned or disclaimed by them , if there be not in them and upon them such a Work of his as he is promised by our Lord Jesus Christ , there is not Church-State amongst them ; nor as such is it to be owned or esteemed . And on the Ministry and the Church do all ordinary Communications of Grace from God depend . Sect. 5 Thirdly ; It is the Holy Spirit who supplies the bodily absence of Christ ; and by him doth he accomplish all his Promises to the Church . Hence some of the Ancients call him Vicarium Christi , the Vicar of Christ , or he who represents his Person , and dischargeth his promised Work ; Operam navat Christo Vicariam . When our Lord Jesus was leaving the World he gave his Disciples command to Preach the Gospel , and to Disciple the World into the Faith and Profession thereof , Matth. 28. 19. For their incouragement herein , he promiseth his own presence with them in their whole Work , where-ever any of them should be called unto it , and that whilst he would have the Gospel preached on the Earth ; so saith he , I am with you alwayes even unto the end of the World , or the Consummation of all things , v. 20. Immediately after he had thus spoken unto them , while they beheld he was taken up , and a Cloud received him out of their sight , and they looked stedfastly towards Heaven as he went up , Acts 1. 9 , 10. Where now is the Accomplishment of his Promise , that he would be with them unto the end of all things , which was the sole Incouragement he gave them unto their great undertaking ? It may be that after this his triumphant Ascention into Heaven to take possession of his Kingdom and Glory , he came again unto them , and made his abode with them : No , saith Peter , the Heavens must receive him until the time of the restitution of all things , Acts 3. 21. How then is this Promise of his made good , which had such a peculiar respect unto the Ministry and Ministers of the Gospel , that without it none can ever honestly or conscientiously engage in the Dispensation of it ; or expect the least success upon their so doing ? Besides he had promised unto the Church it self , That where ever two or three were gathered together in his Name , that he would be in the midst of them , Matth. 18. 19 , 20. Hereon do all their Comforts and all their Acceptance with God depend . I say , all these Promises are perfectly fulfilled by his sending of the Holy Spirit . In and by him he is present with his Disciples in their Ministry and their Assemblies . And when-ever Christ leaves the World , the Church must do so too . For it is his Presence alone which puts Men into that condition , or invests them with that Priviledg . For so he saith , I will dwell in them , and walk in them , and I will be their God , and they shall be my People , 2 Cor. 6. 16. Levit. 26. 12. Their being the People of God , so as therewithal to be the Temple of the Living God , that is , to be brought into a Sacred Church-State for his Worship , depends on his dwelling in them , and walking in them ; and this he doth by his Spirit alone . For know you not that you are Temple of God , and that the Spirit of God dwelleth in you , 1 Cor. 3. 16. He therefore so far represents the Person , and supplies the bodily absence of Christ , that on his Presence the Being of the Church , the Success of the Ministry , and the Edification of the whole do absolutely depend . And this if any thing in the whole Gospel deserves our serious Consideration . For ( 1. ) the Lord Jesus hath told us that his presence with us by his Spirit is better and more expedient for us than the continuance of his Bodily Presence . Now who is there that hath any Affection for Christ , but thinks that the Carnal Presence of the Humane Nature of Christ would be of unspeakable Advantage unto him ? And so no doubt it would , had any such thing been designed or appointed in the Wisdom and Love of God. But so it is not ; and on the other side we are commanded to look for more Advantage and Benefit by his Spiritual Presence with us , or his Presence with us by the Holy Ghost . It is therefore certainly incumbent on us , to inquire diligently what Valuation we have hereof , and what Benefit we have hereby . For if we find not that we really receive Grace , Assistance , and Consolation from this presence of Christ with us , we have no benefit at all by him , nor from him , for he is now no otherwise for those ends with any but by his Spirit . And this they will one day find , whose Profession is made up of such a sottish Contradiction as to avow an honour for Jesus Christ , and yet blaspheme his Spirit in all his Holy Operations . ( 2. ) The Lord Christ having expresly promised to be present with us to the end of all things , there are great Enquiries how that Promise is accomplished . Some say he is present with us by his Ministers and Ordinances ; but how then is he present with those Ministers themselves , unto whom the Promise of his Presence is made in an especial manner ? The Papists would have him Carnally and Bodily present in the Sacrament . But he himself hath told us , that the Flesh in such a sense profiteth nothing , John 6. 63. and that it is the Spirit alone that quickneth . The Lutherans sancy an Omnipresence or Ubiquity of his Humane Nature , by virtue of its Personal Union . But this is destructive of that Nature it self ; which being made to be every where as such a Nature , is truly no where . And the most Learned among them are ashamed of this Imagination . The words of Smidh on Ephes. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are worthy consideration . Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliqui intelligunt totum Mundum , seu totum Universum hoc , exponuntque ut Omnipraesentia sua omnibus in Mundo locis adesset , loca omnia implendo : & hi verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Physica & crassa impletione accipiunt ; quam tamen talis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu impletio locorum in Mundo omnium quae vel expansionem corpoream in quantitate continua , vel multiplicationem , imo infinitam multitudinem unius ejusdemque corporis in discreta praesupponit , & ex humana speculatione orta est , falsoque nostris Ecclesiis a●●ingitur ; ( wherein yet he confesseth that it is taught ) Ne cogitanda quidem sit pio homini ; sed potius Omnipraesentia Christi Hominis — uti promissa est , modo nobis ineffabili credi , & multo certius aliunde sciri possit ex ipsius promissione , Matth. 28. 20. This way , as we say with the Scripture , is by his Spirit ; the perfect manner of whose Presence and Operation is ineffable . Sect. 6 Fourthly ; As he represents the Person , and supplies the Room and Place of Jesus Christ , so he worketh and effecteth what-ever the Lord Christ hath taken upon himself to Work and Effect towards his Disciples . Wherefore as the Work of the Son was not his own Work , but rather the Work of the Father who sent him , and in whose Name he performed it ; so the Work of the Holy Spirit is not his own Work , but rather the Work of the Son , by whom he is sent , and in whose Name he doth accomplish it . John 16. 13 , 14 , 15. Howbeit when the Spirit of Truth is come , he will guide you into all Truth . For he shall not speak of himself , but whatsoever he shall hear , that he shall speak , and he will shew you things to come . He shall glorifie me , for he shall receive of mine and shall shew it unto you . all things that the Father hath are mine ; therefore said I that he shall take of mine , and shew it unto you . He comes to reveal and communicate Truth and Grace to the Disciples of Christ. And in his so doing he speaks not of himself ; that is , of himself only . He comes not with any absolute new Dispensation of Truth or Grace , distinct or different from that which is in and by the Lord Christ , and which they had heard from him . The Holy Spirit being promised unto the Disciples , and all their Work and Duty being suspended on the accomplishment of that Promise , whereas he is God , they might suppose that he would come with some absolute new Dispensation of Truth , so that what they had learned and received from Christ should pass away and be of no use unto them . To prevent any such Apprehensions , he lets them know that the Work he had to do , was only to carry on and build on the Foundation which was laid in his Person or Doctrine , or the Truth which he had revealed from the Bosom of the Father . And this I take to be the meaning of that Expression . For he shall not speak of himself , he shall reveal no other Truth , communicate no other Grace but what is in from and by my self . This was the Holy Spirit to do , and this he did ; and hereby may we try every Spirit whether it be of God. That Spirit which revealeth any thing or pretendeth to reveal any Thing , any Doctrine , any Grace , any Truth , that is contrary unto , that is not consonant to , yea that is not the Doctrine , Grace , or Truth of Christ , as now revealed in the Word , that brings any thing new , his own , or of himself , that Spirit is not of God. So it is added , ( 2. ) Whatsoever he shall hear that shall he speak . This which he hears , is the whole Counsel of the Father and the Son concerning the Salvation of the Church . And how is he said to hear it , which word in its proper signification hath no place in the mutual internal Actings of the Divine Persons of the Holy Trinity . Being the Spirit of the Father and the Son , proceeding from both , he is equally participant of their Counsels . So the outward Act of Hearing is mentioned as the sign of his Infinite Knowledg of the Eternal Counsels of the Father and Son ; He is no stranger unto them . And this is a general Rule , That those words which with respect unto us express the means of any thing , as applyed unto God , intend no more but the signs of it . Hearing is the means whereby we come to know the mind of another who is distinct from us . And when God is said to hearken or hear , it is a sign of his knowledg , not the means of it . So is the Holy Spirit said to hear those things because he knows them . As he is also on the same account said to search the deep things of God. Add hereunto that the Counsel of these things is originally peculiar to the Father , and unto him it is every where peculiarly ascribed ; therefore is the participation of the Spirit therein as a distinct Person called his hearing . Hereunto ( 3. ) his great Work is subjoyned . He , saith Christ , shall glorifie me . This is the Design that he is sent upon ; this is the Work that he comes to do , even as it was the Design and Work of Jesus Christ to glorifie the Father by whom he was sent . And this are they alwayes to bear in mind , who stand in need of or pray for his Assistance in their Work or Office in the Church of God. He is given unto them that through him they may give and bring Glory to Jesus Christ. And ( 4. ) how the Holy Spirit doth glorifie the Lord Christ is also declared . He shall receive of mine and shew it unto you ; The Communication of Spiritual Things from Christ by the Spirit is here called his receiving of them ; as the communication of the Spirit from the Father by the Lord Christ to his Disciples , is called the receiving of the Promise . The Spirit cannot receive any thing subjectively which he had not , as an addition unto him . It is therefore the Oeconomy of these things that is here intended . He is not said to receive them as though before he had them not . For what can he who is God so receive ? only when he begins to give them unto us , because they are peculiarly the things of Christ , he is said to receive them . For we can give nothing of anothers but what we receive of him . Good things are given unto us from Christ by the Spirit . For so it is added , and shall shew them unto you . He shall make them known unto you ; so declare them and manifestly evidence them to you , and in you , that you shall understand and have experience of them in your selves ; shew them by Revelation , instructing you in them , by communication imparting them to you . And what are these things that he shall so declare ? They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my things , saith our Saviour . The things of Christ may be referred unto two Heads , His Truth and His Grace , John 1. 17. The first he shews by Revelation , the latter by Effectual Communication . His Truth he shewed unto them by Revelation , as we have declared him to be the Immediate Author of all Divine Revelations . This he did unto the Apostles by his Inspirations , enabling them infallibly to receive understand and declare , the whole Counsel of God in Christ. For so according unto the Promise , He led them into all Truth . And his Grace he shewed unto them in his pouring out both of his Sanctifying Graces and Extraordinary Gifts upon them in an abundant measure . And so he still continues to shew the Truth and Grace of Christ unto all Believers , though not in the same manner as unto the former , nor unto the same Degree as unto the latter . For he shews unto us the Truth of Christ , or the Truth that came by Jesus Christ , by the Word as Written and Preached , instructing us in it , and enlightning our Minds Spiritually and Savingly to understand the Mind of God therein . And of his Grace he imparts unto us in our Sanctification , Consolation , and Communication of Spiritual Gifts , according unto the measure of the Gift of Christ unto every one of us , as the present use of the Church doth require , which things must be afterwards declared . And the Reason of the Assertion is added in the last place . All things that the Father hath are mine ; therefore said I , that he shall take of mine and shall shew it unto you . Two things may be observed in these words . 1. The Extent of the Things of Christ , which are to be shewed unto Believers by the Spirit ; and they are all the things that the Father hath . They are mine , saith our Saviour ; And these All things may be taken either absolutely and personally , or with a restriction unto Office. ( 1. ) All things that the Father hath absolutely , were the Son 's also . For receiving his Personality from the Father , by the communication of the whole entire Divine Nature , all the things of the Father must needs be his . Thus as the Father hath Life in himself , so he hath given unto the Son to have Life in himself , John 5. 26. and the like may be said of all other Essential Properties of the God-head . But these seem not to be the All Things here intended . They are not the All things of the Divine Nature which he had by Eternal Generation ; but the All Things of Spiritual Grace and Power which he had by voluntary Donation ; Matth. 11. 27. Joh. 3. 35. The Father loveth the Son , and hath given all things into his hand . That is , all the Effects of the Love , Grace , and Will of the Father , what-ever he had purposed in himself from Eternity , and what-ever his Infinite Power and Goodness would produce in the pursuit thereof , was all given and committed unto Jesus Christ ; so All things that the Father hath were his . 2. That these things may be rightly understood and apprehended , we must consider a two-sold Operation of God as Three in One. The first hereof is absolute in all Divine Works what-ever ; the other respects the Oeconomy of the Operations of God in our Salvation . In those of the first sort , both the Working and the Work , do in common and undivid●dly belong unto and proceed from each Person . And the Reason hereof is , because they are all Effects of the Essential Properties of the same Divine Nature ; which is in them all , or rather which is the one Nature of them all . But yet as they have one Nature , so there is an Order of subsistence in that Nature , and the distinct Person Work in the Order of their Subsistence ; John 5. 19 , 20. Verily I say unto you , the Son can do nothing of himself , but what he seeth the Father do ; for whatsoever things he doth , those also doth the Son likewise . The Father doth not first work in order of Time , and then the Son seeing of it work another Work like unto it . But the Son doth the same Work that the Father doth . This is absolutely necessary , because of their Union in Nature . But yet in the Order of their Subsistence , the Person of the Father is the Original of all Divine Works , in the principle and beginning of them , and that in order of Nature , antecedently unto the Operation of the Son. Hence he is said to see what the Father doth ; which according unto our former Rule in the Exposition of such Expressions , when ascribed unto the Divine Nature is the sign and evidence , and not the means of his Knowledg . He sees what the Father doth , as he is his Eternal Wisdom . The like must be said of the Holy Spirit , with respect both unto the Father and Son. And this Order of Operation in the Holy Trinity is not voluntary , but natural and necessary from the one Essence and distinct Subsistences thereof . Secondly ; There are those Operations , which with respect unto our Salvation , the Father , Son , and Holy Spirit , do graciously condescend unto , which are those treated of in this place . Now though the designing of this Work was absolutely voluntary , yet upon a supposition thereof , the order of its Accomplishment was made necessary from the Order of the Subsistence of the distinct Persons in the Deity ; and that is here declared . Thus ( 1. ) the things to be declared unto us , and bestowed on us , are originally the Father's Things . He is the peculiar Fountain of them all . His Love , His Grace , His Wisdom , His Goodness , His Counsel , His Will , is their Supream Cause and Spring . Hence are they said to be the things that the Father hath . ( 2. ) They are made the Things of the Son , that is , they are given and granted in and unto his disposal , on the account of his Mediation ; for thereby they were to be prepared for us , and given out unto us , to the Glory of God. Answerable hereunto as the Lord Christ is Mediator , all the things of Grace are originally the Fathers , and then given unto him . ( 3. ) They are actually communicated unto us by the Holy Spirit , Therefore said I , he shall take of mine and shew unto you . He doth not communicate them unto us immediately from the Father . We do not so receive any Grace from God that is the Father ; nor do we so make any return of Praise or Obedience unto God. We have nothing to do with the Person of the Father immediately . It is by the Son alone by whom we have an Access unto him , and by the Son alone that he gives out of his Grace and Bounty unto us . He that hath not the Son hath not the Father . With him as the great Treasurer of Heavenly Things , are all Grace and Mercy entrusted . The Holy Spirit therefore shews them unto us , works them in us , bestows them on us , as they are the Fruits of the Media●ion of Christ , and not meerly as Effects of the Divine Love and Bounty of the Father ; and this is required from the Order of Subsistence before mentioned . Thus the Holy Spirit supplies the bodily Absence of Jesus Christ , and Effects what he hath to do and accomplish towards his in the World ; so that what-ever is done by him , it is the same as if it were wrought immediately by the Lord Christ himself in his own Person ; whereby all his Holy Promises are fully accomplished towards them that believe . Sect. 6 And this instructs us in the Way and Manner of that Communion which we have with God by the Gospel . For herein the Life , Power , and Freedom of our Evangelical State doth consist , and an acquaintance herewith gives us our Translation out of Darkness into the marvelous Light of God. ( 1. ) The Person of the Father in his Wisdom , Will , and Love , is the Original of all Grace and Glory . But nothing hereof is communicated immediately unto us from him . It is the Son whom he loves and hath given all things into his hand . He hath made way for the Communication of these things unto us unto the Glory of God. And he doth it immediately by the Spirit , as hath been declared . Hereby are all our Returns unto God to be regulated . The Father who is the Original of all Grace and Glory , is ultimately intended by us in our Faith , Thankfulness , and Obedience ; yet not so , but that the Son and Spirit are considered as one God with him . But we cannot address our selves with any of them immediately unto him . There is no going to the Father , saith Christ , but by me , John 14. 6. Through him we believe in God , 1 Pet. 1. 21. But yet neither can we do so , unless we are enabled thereunto by the Spirit , the Author in us , of Faith , Prayer , Praise , Obedience , and what-ever our Souls tend unto God by . As the descending of God towards us in Love and Grace , issues or ends in the Work of the Spirit in us and on us ; so all our ascending towards him begins therein . And as the first Instance of the proceeding of Grace and Love towards us from the Father , is in and by the Son ; so the first step that we take towards God , even the Father , is in and by the Son. And these things ought to be explicitly attended unto by us , if we intend our Faith , and Love , and Duties of Obedience should be Evangelical . Take an Instance of the Prayer of Wicked Men under their Convictions , or their Fears , Troubles and Dangers ; and the Prayers of Believers . The former is meerly , Vox Naturae Clamantis ad Dominum Naturae ; an out-cry that distressed Nature makes to the God of it , and as such alone it considers him . But the other is , Vox Spiritus Adoptionis clamantis per Christum , Abba Pater ; It is the Voice of the Spirit of Adoption addressing it self in the Hearts of Believers unto God as a Father . And a due attendance unto this Order of things , gives Life and Spirit unto all that we have to do with God. Wo to Professors of the Gospel who shall be seduced , to believe that all they have to do with God , consists in their attendance unto Moral Vertue . It is fit for them so to do , who being weary of Christianity , have a mind to turn Pagans . But our Fellowship is in the way described , with the Father and his Son Christ Jesus . It is therefore of the highest importance unto us , to enquire into , and secure unto our selves the promised workings of the Holy Spirit . For by them alone are the Love of the Father , and the Fruits of the Mediation of the Son communicated unto us , without which we have no interest in them . And by them alone are we enabled to make any acceptable Returns of Obedience unto God. It is sottish Ignorance and Infidelity to suppose that under the Gospel there is no communication between God and us , but what is on his part in Laws , Commands , and Promises ; and on ours by Obedience performed in our own Strength , and upon our Convictions unto them . The exclude hence the real internal Operations of the Holy Ghost , is to destroy the Gospel . And as we shall see farther afterwards , this is the true Ground and Reason why there is a sin against the Holy Spirit , that is irremissible ; for the coming unto us to make Application of the Love of the Father , and Grace of the Son unto our Souls ; in the contempt of him , there is a contempt of the whole actings of God towards us , in a way of Grace , for which there can be no Remedy . Sect. 7 Fifthly ; Whereas the Holy Spirit is the Spirit of Grace , and the immediate Efficient Cause of all Grace , and Gracious Effects in Men ; where-ever there is mention made of them , or any fruits of them , it is to be looked on as a part of his Work , though he be not expresly named , or it be not particularly attributed unto him . I know not well , or do not well understand what some Men begin to talk about Moral Vertue ; Some thing they seem to aim at , ( if they would once leave the old Pelagian ambiguous Expressions , and learn to speak clearly and intelligibly ) that is in their own Power , and so consequently of all other Men. At least it is so with an ordinary blessing upon their own endeavours , which things we must afterwards enquire into . But for Grace , I think all Men will grant , that as to our participation of it , it is of the Holy Spirit , and of him alone . Now Grace is taken two wayes in the Scripture ; ( 1. ) For the gracious free Love and Favour of God towards us : And ( 2. ) for gracious free effectual Operations in us , and upon us . In both senses the Holy Spirit is the Author of it , as unto us . In the first as to its manifestation and Application ; in the latter , as to the Operation it self . For although he be not the principal Cause , nor procurer of Grace in the first sense , which is the free Act of the Father ; yet the Knowledg , Sense , Comfort , and all the Fruits of it are by him alone communicated unto us , as we shall see afterwards . And the latter is his proper and peculiar Work. This therefore must be taken for granted , that where-ever any gracious actings of God in or towards Men are mentioned , it is the Holy Spirit who is peculiarly and principally intended . Sect. 8 Sixthly ; It must be duly considered , with reference unto the whole Work of the Holy Spirit , that in what-ever he doth , he Acts , Works , and Distributes according to his own Will. This our Apostle expresly affirmeth . And sundry things of great moment do depend hereon in our walking before God. As ; 1. That the Will and Pleasure of the Holy Spirit is in all the Goodness , Grace , Love , and Power , that he either communicates unto us , or worketh in us . He is not as a meer Instrument or Servant disposing of the things wherein he hath no Concern , or over which he hath no Power . But in all things he worketh towards us according to his own Will. We are therefore in what we receive from him , and by him , no less to acknowledg his Love , Kindness , and Sovereign Grace , than we do to those of the Father , and the Son. 2. That he doth not work as a natural Agent , ad ultimum virium , to the utmost of his Power , as though in all he did , he came and did what he could . He moderates all his Operations by his Will and Wisdom . And therefore whereas some are said to resist the Holy Spirit , Acts 7. 51. and so to frustrate his Work towards them , it is not because they can do so absolutely , but only they can do so as to some way , kind , or degree , of his Operations . Men may resist some sort or kind of means that he useth , as to some certain end and purpose ; but they cannot resist him as to his purpose and the end he aims at . For he is God , and who hath resisted his Will ? Rom. 9. 19. Wherefore in any Work of his , two things are to be considered ; ( 1. ) What the means he maketh use of tend unto in their own Nature ; And ( 2. ) what he intends by it ; The first may be resisted and frustrated , but the latter cannot be so . Sometimes in and by that word which in its own Nature tends to the Conversion of Sinners , he intendeth by it only their hardning , Isa. 6. 9 , 10. John 12. 40 , 41. Acts 18. 26. Rom. 11. 8. And he can , when he pleaseth , exert that Power and Efficacy in working , as shall take away all Resistance . Sometimes he will only take order for the Preaching and Dispensation of the Word unto Men ; for this also is his Work , Acts 13. 2. Herein Men may resist his Work , and reject his Counsel concerning themselves . But when he will put forth his Power in and by the Word , to the creating of a new heart in Men , and the opening of the Eyes of them that are blind , he doth therein so take away the Principle of Resistance , that he is not , that he cannot be resisted . Sect. 9 3. Hence also it follows that his Works may be of various kinds , and that those which are of the same kind may yet be carried on unequally as to Degrees . It is so in the Operations of all voluntary Agents , who work by Choice and Judgment . They are not confined to one sort of Works , nor to the Production of the same kind of Effects ; and where they design so to do , they moderate them as to degrees according to their Power and pleasure . Thus we shall find some of the Works of the Holy Spirit to be such as may be perfect in their kind , and Men may be made Partakers of the whole End and Intention of them , and yet no saving Grace be wrought in them . Such are his Works of Illumination , Conviction , and sundry others . Men , I say , may have a Work of the Holy Spirit on their Hearts and Minds , and yet not be Sanctified and Converted unto God. For the Nature and Kind of his Works are regulated by his own Will and Purpose ; if he intends no more but their Conviction and Illumination , no more shall be effected . For he works not by a necessity of Nature , so that all his Operations should be of the same kind , and have their especial Form from his Nature , and not from his Will. So also where he doth work the same Effect in the Souls of Men , I mean the same in the kind of it , as in their Regeneration he doth ; yet he doth it by sundry means , and carrieth it on to a great inequality , as to the strengthening of its Principle , and increase of its Fruits unto Holiness ; And hence is that great difference as to Light , Holiness , and Fruitfulness , which we find among Believers , although all alike Partakers of the same Grace for the kind thereof . The Holy Spirit worketh in all these things according to his own Will ; whereof there neither is nor can be any other Rule but his own Infinite Wisdom . And this is that which the Apostle minds the Corinthians of , to take away all Emulation and Envy about Spiritual Gifts , that every one should orderly make use of what he had received to the Profit and Edification of others . They are , saith he , given and distributed by the same Spirit according to his own Will , to one after one manner , unto another after another ; so that it is an unreasonable thing for any to contend about them . Sect. 10 But it may be said , that if not only the working of Grace in us , but also the Effects and Fruits of it , in all its variety of Degrees , is to be ascribed unto the Holy Spirit , and his Operations in us according to his own Will , then do we signifie nothing our selves ; nor is there any need that we should either use our endeavours and diligence , or at all take any care about the furtherance or growth of Holiness in us , or attend unto any Duties of Obedience . To what end and purpose then serve all the Commands , Threatnings , Promises , and Exhortations of the Scripture , which are openly designed to excite and draw forth our own Endeavours ? And this is indeed the principal Difficulty wherewith some Men seek to intangle and perplex the Grace of God. But I Answer . ( 1. ) Let Men imagine what absurd Consequences they please thereon , yet that the Spirit of God is the Author and Worker of all Grace in us , and of all the Degrees of it , of all that is spiritually good in us , is a Truth which we must not forgo , unless we intend to part with our Bibles also . For in them we are taught , That in us , that is , in our flesh , there dwelleth no good thing , Rom. 7. 18. That we are not sufficient of our selves to think any thing , as of our selves , but our sufficiency is of God , 2 Cor. 3. 5. Who is able to make all Grace abound towards us , that we may alwayes have All-sufficiency in all things abounding to every good work , Chap. 9. 8. But without Christ we can do nothing , John 15. 5. For it is God which worketh in us both to Will and to Do of his good Pleasure , Phil. 2. 13. To grant therefore that there is any spiritual good in us , or any Degree of it , that is not wrought in us by the Spirit of God , both overthrows the Grace of the Gospel , and denies God to be the only First , Supream , and chiefest Good ; as also the immediate cause of what is so , which is to deny his very Being . It is therefore certain , what-ever any pertend , that nothing can hence ensue , but what is true , and good , and useful to the Souls of Men : For from Truth , especiall such great and important Truths , nothing else will follow . 2. It is brutish Ignorance in any to argue in the Things of God , from the Effectual Operations of the Spirit , unto a sloth and negligence of our own Duty . He that doth not know that God hath promised to work in us , in a way of Grace , what he requires from us in a way of Duty , hath either never read the Bible , or doth not believe it , or never Prayed , or never took notice of what he prayed for . He is a Heathen , he hath nothing of the Christian in him , who doth not pray that God would work in him what he requires of him . This we know that what God commands and prescribes unto us , what he encourageth us unto , we ought with all diligence and earnestness , as we value our Souls and their eternal welfare , to attend unto and comply withal . And we do know that what-ever God hath promised , that he will do himself in us , towards us , and upon us : It is our Duty to believe that he will so do . And to fancy an inconsistency between these things , is to charge God foolishly . 3. If there be an Opposition between these things , it is either because the Nature of Man is not meet to be commanded , or because it needs not to be assisted . But that both these are false and vain Suppositions , shall be afterwards declared . The Holy Spirit so worketh in us , as that he worketh by us ; and what He doth in us , is done by us ; Our Duty it is to apply our selves unto his Commands , according to the Conviction of our Minds ; and his Work it is to enable us to perform them . 4. He that will indulge , or can do so , unto sloth and negligence in himself on the account of the promised working of the Spirit of Grace , may look upon it as an evidence , that he hath no interest or concern therein . For he ordinarily giveth not out his Aids and Assistances anywhere , but where he prepares the Soul with Diligence in Duty . And whereas he acts us no otherwise but in and by the Faculties of our own Minds , it is ridiculous , and implies a Contradiction , for a Man to say he will do nothing , because the Spirit of God doth all ; For where he doth nothing , the Spirit of God doth nothing , unless it be meerly in the infusion of the first Habit or Principle of Grace , whereof we shall treat afterwards . 5. For Degrees of Grace and Holiness which are enquired after , they are peculiar unto Believers . Now these are furnished with an Ability and Power to attend unto and perform those Duties , whereon the encrease of Grace and Holiness doth depend . For although there is no Grace , nor Degree of Grace or Holiness in Believers , but what is wrought in them by the Spirit of God ; yet ordinarily and regularly the Increase and Growth of Grace , and their thriving in Holiness and Righteousness , depend upon the Use and Improvement of Grace received , in a diligent Attendance unto all those Duties of Obedience which are required of us , 2 Pet. 1. 5 , 6 , 7. And me-thinks it is the most unreasonable and sottish thing in the World , for a Man to be slothful and negligent in attending unto those Duties which God requireth of him , which all his Spiritual Growth depends upon , which the eternal welfare of his Soul is concerned in , on pretence of the efficacious Aids of the Spirit , without which he can do nothing , and which he neither hath , nor can have , whilst he doth nothing . Sect. 8 Here lies the Ground and Foundation of our exercising Faith in particular towards him , and of our acting of it in Supplications and Thanksgivings . His participation of the Divine Nature is the formal Reason of our yeelding unto him Divine and Religious Worship in general ; but his acting towards us according to the Sovereignty of his own Will , is the especial Reason of our particular Addresses unto him in the exercise of Grace , for we are baptized into his Name also . Sect. 9 Seventhly ; We may observe that in the Actings and Works of the Holy Spirit , some things are distinctly and separately ascribed unto him , although some things be of the same kind wrought by the Person in and by whom he Acts ; or he is said at the same time to do the same thing distinctly by himself , and in and by others . So John 15. 26 , 27. I will , saith our Saviour , send the Spirit of Truth , and he shall testifie of me , and ye also shall bear witness . The Witness of the Spirit unto Christ is proposed as distinct and separate from the witness given by the Apostles . He shall testifie of me , and ye also shall bear witness . And yet they also were enabled to give their witness by him alone . So it is expresly declared , Acts 1. 8. Ye shall receive Power after that the Holy Spirit is come upon you , and ye shall be Witnesses unto me . Their witnessing unto Christ was the Effect of the Power of the Holy Spirit upon them , and the Effect of his Work in them . And he himself gave no other Testimony but in and by them . What then is the distinct Testimony that is ascribed unto him ? It must be somewhat that in or by whomsoever it was wrought , it did of its own Nature discover its Relation unto him as his Work. So it was in this Matter ; For it was no other but those Signs and Wonders , or Miraculous Effects which he wrought , in the confirmation of the Testimony given by the Apostles , all which clearly evidenced their own Original . So our Apostle , Heb. 2. 4. The word was confirmed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God co-witnessing by Signs and Wonders . He enabled the Apostles to bear witness unto Christ by their Preaching , Sufferings , Holiness , and constant Testimony which they gave unto his Resurrection . But in this he appeared not , he evidenced not himself unto the World , though he did so in and by them in whom he wrought . But moreover he wrought such visible miraculous Works by them , as evidenced themselves to be Effects of his Power , and were his distinct Witness to Christ. So our Apostle tells us , Rom. 8. 16. The Spirit it self beareth witness with our Spirits that we are the Children of God. The Witness which our own Spirits do give unto our Adoption , is the Work and Effect of the Holy Spirit in us . If it were not , it would be false , and not confirmed by the Testimony of the Spirit himself , who is the Spirit of Truth . and none knoweth the things of God , but the Spirit of God , 1 Cor. 2. 11. If he declare not our Sonship in us , and to us , we cannot know it . How then doth he bear witness with our Spirits ? What is his distinct Testimony in this Matter ? It must be some such Act of his , as evidenceth it self to be from him immediately , unto them that are concerned in it , that is , those unto whom it is given . What this is in particular , and wherein it doth consist , we shall afterwards enquire . So Rev. 22. 17. The Spirit and the Bride say come . The Bride is the Church , and she prayeth for the coming of Christ. This She doth by his Aid and Assistance , who is the Spirit of Grace and Supplications . And yet distinctly and separately the Spirit saith come ; that is , he puts forth such earnest and fervent desires , as have upon them an Impression of his immediate efficiency . So v. 20. carrieth the sense of the place , namely , that it is Christ himself , unto whom She sayes come , or they pray for the hastning of his coming . Or they say come unto others , in their Invitation of them unto Christ , as the end of v. 17. seems to apply it . Then is it the Prayers and Preaching of the Church for the Conversion of Souls that is intended . And with both the Spirit works eminently to make them effectual . Or it may be in this place , the Spirit is taken for the Spirit in the Guides and Leaders of the Church . They praying by his especial Guidance and Assistance , say , Come ; or Preachers say unto others . Come , and the Bride , or the Body of the Church acted by the same Spirit , joyn with them in this great Request and Supplication ; and thereunto all Believers are invited in the following words ; and let him that heareth , say , Come . Sect. 10 All these things were necessary to be premised in general , as giving some insight into the Nature of the Operations of the Holy Spirit in us and towards us . And hereby we have made our Way plain to the consideration of his especial Works in the Calling , Building , and Carrying on the Church unto Perfection . Now all his Works of this kind may be reduced unto three Heads . ( 1. ) Of Sanctifying Grace . ( 2. ) Of Especial Gifts . ( 3. ) Of peculiar Evangelical Priviledges . Only we must observe that these things are not so distinguished , as to be negatively contradistinct to each other ; for the same thing under several Considerations may be all these , a Grace , a Gift , and a Priviledg . All that I intend , is to reduce the Operations of the Holy Spirit unto these Heads , casting each of them under that which it is most eminent in , and as which it is most directly proposed unto us . And I shall begin with his Work of Grace . BOOK III. VVORK OF THE HOLY SPIRIT IN THE New Creation BY REGENERATION . CHAP. I. ( 1. ) The New Creation Compleated . ( 2. ) Regeneration the especial Work of the Holy Spirit ; ( 3 , 4 , 5 , 6 , 7 , 8 , 9. ) Wrought under the Old Testament , but clearly revealed in the New ; And ( 10 , 11 , 12. ) is of the same kind in all that are Regenerate . ( 13 , 14. ) The Causes and Way of it being the same in all . ( 15 , 16. ) It consisteth not in Baptism alone ; Nor ( 17 , 18. ) in a Moral Reformation of Life ; But ( 19 , 20. ) a New Creature is Formed in it ; whose ( 21 , 22. ) Nature is declared , and ( 23. ) farther explained . ( 24. ) Denial of the Original Depravation of Nature the Cause of many Noxious Opinions . ( 25 , 26. ) Regeneration consisteth not in Enthusiaslick Raptures ; their Nature and Danger . ( 27. ) The whole Doctrine necessary , d●spised , corrupted , vindicated . Sect. 1 WE have formerly declared the Work of the Holy Spirit in Preparing and Forming the Natural Body of Christ. This was the beginning of the New Creation , the Foundation of the Gospel-State and Church . But this was not the whole of the Work he had to do . As he had provided and prepared the Natural Body of Christ , so he was to prepare his Mystical Body also . And hereby the Work of the New Creation was to be compleated and perfected . And as it was with respect unto him and his Work in the Old Creation , so was it also in the New. All things in their first production had Darkness and Death upon them . For the Earth was Void and without Form , and Darkness was upon the Face of the Deep , Gen. 1. 2. Neither was there any thing that had either Life in it , or Principle of Life , or any Disposition thereunto . In this condition he moved on the prepared Matter , preserving and cherishing of it , and communicating unto all things a Principle of Life whereby they were animated , as we have declared . It was no otherwise in the New Creation . There was a Spiritual Darkness and Death came by sin on all Mankind . Neither was there in any Man living the least Principle of Spiritual Life , or any Disposition thereunto . In this State of things the Holy Spirit undertaketh to create a New World , New Heavens , and a New Earth , wherein Righteousness should dwell . And this in the first place was by his Effectual Communication of a New Principle of Spiritual Life unto the Souls of God's Elect , who were the Matter designed of God for this Work to be wrought upon . This he doth in their Regeneration , as we shall now manifest . Sect. 2 ( 1. ) Regeneration in Scripture is every-where assigned to be the proper and peculiar Work of the Holy Spirit . John 3. 3 , 4 , 5 , 6. Jesus answered and said unto Nicodemus , Verily , verily , I say unto thee , Except a Man be born again he cannot see the Kingdom of God. Nicodemus saith unto him , How can a Man be born when he is old ; can he enter the second time into his Mothers Womb and be born ? Jesus answered , Verily , verily , I say unto thee , Except a Man be born of Water and of the Spirit , he cannot enter into the Kingdom of God. That which is born of the Flesh , is Flesh ; and that which is born of the Spirit , is Spirit . It was an ancient knowing Teacher of the Church of the Jews , a Master in Israel , whom our Blessed Saviour here discourseth withal and instructs . For on the consideration of his Miracles , he concluded that God was with him , and came to enquire of him about the Kingdom of God. Our Saviour knowing how all our Faith and Obedience to God , and all our Acceptance with him depended on our Regeneration , or being born again , acquaints him with the necessity of it , wherewith he is at first surprized . Wherefore he proceeds to instruct him in the Nature of the Work , whose necessity he had declared . And this he describes both by the Cause and the Effect of it . For the Cause of it he tells him , it is wrought by Water and the Spirit . By the Spirit as the Principal Efficient Cause ; and by Water * as the Pledg , Sign and Token of it , in the initial Seal of the Covenant , the Doctrine whereof was then preached amongst them by John the Baptist ; or the same thing is intended in a redoub●ed Expression , the Spirit being signified by the Water also , under which Notion he is often promised . Sect. 3 Hereof then , or of this Work , the Holy Spirit is the Principal Efficient Cause ; whence he in whom it is wrought , is said to be born of the Spirit , v. 8. so is every one that is born of the Spirit . And this is the same with what is delivered , Chap. 1. v. 13. Who are born not of Blood , nor of the Will of the Flesh , nor of the Will of Man , but of God. The Natural and Carnal Means of Blood , Flesh , and the Will of Man , are rejected wholly in this Matter , and the whole Efficiency of the New Birth is ascribed unto God alone . His Work answers what-ever Contribution there is unto Natural Generation , from the Will and Nature of Man. For these things are here compared , and from its Analogie unto Natural Generation , is this Work of the pirit called Regeneration ; so in this place is the Allusion and Opposition between these things expressed by our Saviour ; That which is born of the Flesh is Flesh ; and that which is born of the Spirit , is Spirit , v. 6. And herein also we have a farther Description of this Work of the Holy Spirit , by its Effect or the Product of it ; It is Spirit , a new Spiritual Being , Creature , Nature , Life , as shall be declared . And because there is in it a Communication of a new Spiritual Life , it is called a Vivification or quickning , with respect unto the State wherein all Men are , before this Work is wrought in them and on them , Ephes. 2. 1 , 5. which is the Work of the Spirit alone ; for it is the Spirit that quickneth , the Flesh profiteth nothing , John 6. 63. see Rom. 8. 9 , 10. Titus 3. 4 , 5 , 6. where the same Truth is declared and asserted . But after that the kindness and love of God our Saviour towards Man appeared ; not by Works of Righteousness which we have done , but according to his Mercy he saved us , by the washing of Regeneration , and renewing of the Holy Spirit , which he shed on us richly through Jesus Christ our Saviour . Sect. 4 What we have frequently mentioned occurreth here expresly ; namely , the whole Blessed Trinity , and each Person therein acting distinctly in the Work of our Salvation . The Spring or Fountain of the whole lyeth in the Kindness and Love of God , even the Father . Thereunto it is every-where ascribed in the Scripture , see John 3. 16. Ephes. 1. 4 , 5 , 6. What-ever is done in the Accomplishment of this Work , it is so in the pursuit of his Will , Purpose , and Counsel ; and is an Effect of his Love and Grace . The procuring Cause of the Application of the Love and Kindness of God unto us , is Jesus Christ our Saviour , in the whole Work of his Mediation , v. 6. and the immediate efficient Cause in the Communication of the Love and Kindness of the Father , through the Mediation of the Son unto us , is the Holy Spirit . And this he doth in the Renovation of our Natures , by the washing of Regeneration , wherein we are purged from our sins , and sanctified unto God. Sect. 5 More Testimonies unto this purpose need not be insisted on . This Truth of the Holy Spirit being the Author of our Regeneration , which the Ancients esteemed a Cogent Argument to prove his Deity even from the * the Greatness and Dignity of the Work , is in words at least , so far as I know , granted by all who pretend to sobriety in Christianity . That by some others it hath been derided and exploded , is the occasion of this Vindication of it . It must not be expected that I should here handle the whole Doctrine of Regeneration practically , as it may be educed by Inferences from the Scripture , according to the Analogie of Faith , and the Experiences of them that believe ; It hath been done already by others . My present aim is only , to confirm the Fundamental Principles of Truth concerning those Operations of the Holy Spirit , which at this day are opposed with violence and virulence . And what I shall offer on the present Subject , may be reduced unto the ensuing Heads . Sect. 6 ( 1. ) Although the Work of Regeneration by the Holy Spirit was wrought under the Old Testament , even from the Foundation of the World ; and the Doctrine of it was recorded in the Scriptures , yet the Revelation of it was but obscure in comparison of that Light and Evidence which it is brought forth into by the Gospel . This is evident from the Discourse which our Blessed Saviour had with Nicodemus on this Subject . For when he acquainted him clearly with the Doctrine of it , he was surprized and fell into that enquiry which argued some amazement ; How can these things be ? But yet the Reply of our Saviour manifests , That he might have attained a better acquaintance with it out of the Scripture than he had done . Art thou saith he , a Master in Israel and knowest not these things ? Dost thou take upon thee to Teach others what is their State and Condition , and what is their Duty towards God , and art ignorant thy self of so Great and Fundamental a Doctrine , which thou mightest have learned from the Scripture ? For if he might not so have done , there would have been no just cause of the Reproof given him by our Saviour . For it was neither Crime nor Negligence in him to be ignorant of what God had not revealed . This Doctrine therefore , namely , That every one who will enter into the Kingdom of God must be born again of the Holy Spirit , was contained in the Writings of the Old Testament . It was so in the Promises , That God would circumcise the Hearts of his People , that he would take away their Heart of Stone , and give them a Heart of Flesh , with his Law written in it , and other wayes as shall be afterwards proved . Sect. 7 But yet we see that it was so obscurely declared , that the principal Masters and Teachers of the People knew little or nothing of it . Some indeed would have this Regeneration , if they knew what they would have , or as to what may be gathered of their minds , out of their great swelling words of vanity , to be nothing but Reformation of Life , according to the Rules of the Scripture . But Nicodemus knew the necessity of Reformation of Life well enough , if he had ever read either Moses or the Prophets . And to suppose that our Lord Jesus Christ proposed unto him the thing which he knew perfectly well , only under a new Name or Notion which he had never heard of before : So to take an advantage of charging him with being ignorant of what indeed he full well knew and understood , is a blasphemous Imagination . How they can free themselves from the Guilt hereof , who look on Regeneration as no more but a Metaphorical Expression of Amendment of Life , I know not . And if it be so , if there be no more in it , but as they love to speak , becoming a new Moral Man , a thing which all the World , Jews and Gentiles understood ; our Lord Jesus was so far from bringing it forth into more Light , and giving it more perspicuity , by what he teacheth concerning Regeneration , the Nature , Manner , Causes and Effects of it , that he cast it thereby into more darkness and obscurity than ever it was delivered in , either by Jewish Masters , or Gentile Philosophy . For although the Gospel do really teach all Duties of Morality with more exactness and clearness , and press unto the Observance of them , on motives incomparably more cogent than any thing that otherwise ever befel the Mind of Man to think or apprehend ; yet if it must be supposed to intend nothing else in its Doctrine of the New Birth or Regeneration , but those Moral Duties and their Observance , it is dark and unintelligible ; I say , if there be not a secret mysterious Work of the Spirit of God , in and upon the Souls of Men intended in the Writings of the New Testament , but only a Reformation of Life , and the Improvement of Mens Natural Abilities in the Exercise of Moral Virtue , through the Application of outward means unto their Minds and Understandings , conducting and perswading thereunto ; they must be granted to be obscure , beyond those of any other Writers whatsoever , as some have not feared already to publish unto the World concerning the Epistles of Paul. But so long as we can obtain an acknowledgment from Men , that they are true , and in any sense the Word of God , we doubt not but to evince that the things intended in them , are clearly and properly expressed , so as they ought to be , and so as they are capable to be expressed ; The Difficulties which seem to be in them , arising from the Mysterious Nature of the things themselves contained in them , and the weakness of our Minds in apprehending such things , and not from any obscurity or intricacy in the Declaration of them . And herein indeed consists the main Contest whereunto things with the most are reduced . Some judg that all things are so expressed in the Scripture with a condesension unto our Capacity , so as that there is still to be conceived an inexpressible Grandure in many of them beyond our Comprehension . Others judg on the other hand , That under a Grandure of Words and Hyperbolical Expressions , things of a meaner and a lower sense are intended and to be understood . Some judg the Things of the Gospel to be deep and mysterious , the Words and Expressions of it to be plain and proper : Others think the Words and Expressions of it to be Mystical and Figurative , but the Things intended to be ordinary and obvious to the Natural Reason of every Man. But to return . Sect. 8 Both Regeneration and the Doctrine of it were under the Old Testament . All the Elect of God in their several Generations were all Regenerate by the Spirit of God. But in that Ampliation and Enlargement of Truth and Grace under the Gospel which came by Jesus Christ , who brought Life and Immortality to light , as more Persons than of old were to be made Partakers of the Mercy of it , so the Nature of the Work it self is far more clearly , evidently and distinctly revealed and declared . And because this is the principal and internal Remedy of that Disease which the Lord Christ came to cure and take away , one of the first things that he Preached was the Doctrine of it . All things of this Nature before , even from the beginning of the World lay hid in God , Ephes. 3. 9. Some intimations were given of them in Parables and dark Sayings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psal. 78. 2. in Types , Shadows , and Ceremonies , so as the Nature of the Grace in them was not clearly to be discerned . But now when the great Physician of our Souls came , who was to heal the Wound of our Natures , whence we were dead in Trespasses and Sins , he layes naked the Disease it self , declares the Greatness of it , the Ruine we were under from it , that we might know and be thankful for its Reparation . Hence no Doctrine is more fully and plainly declared in the Gospel , than this of our Regeneration by the effectual and ineffable Operation of the Holy Spirit . And it is a Consequent and Fruit of the Depravation of our Nature , that against the full Light and Evidence of Truth now clearly manifested , this Great and Holy Work is opposed and despised . Sect. 9 Few indeed have yet the confidence in plain and intelligible words to deny it absolutely . But many tread in the steps of him who first in the Church of God undertook to undermine it . * This was Pelagius , whose principal Artifice which he used in the Introduction of his Heresie , was in the clouding of his Intentions with general and ambiguous Expressions , as some would be making use of his very Words and Phrases . Hence for a long time , when he was justly charged with his Sacrilegious Errors , he made no defence of them , but reviled his Adversaries as corrupting his Mind , and not understanding his Expressions . And by this means as he got himself acquitted in the Judgments of some , less experienced in the sleights and cunning craftiness of them who lie in wait to deceive ; and * juridically freed in an Assembly of Bishops : so in all probability he had suddenly infected the whole Church with the poison of those Opinions which the proud and corrupted Nature of Man is so apt to receive and embrace , if God had not stirred up some few Holy and Learned Persons , Austin especially , to discover his Frauds , to refel his Calumnies , and confute his Sophisms ; which they did with indefatigable industry and good success . But yet these Tares being once sown by the envious one , found such a suitable and fruitful Soil in the darkned Minds and proud Hearts of Men , that from that day to this they could never be fully extirpated ; but the same bitter Root hath still sprung up unto the defiling of many , though various new Colours have been put upon its Leaves and Fruit. And although those who at present amongst us have undertaken the same Cause with Pelagius , do not equal him either in Learning or Diligence , or an Appearance of Piety and Devotion , yet do they exactly imitate him in declaring their minds in cloudy ambiguous Expressions , capable of various Constructions until they are fully examined , and thereon reproaching ( as he did ) those that oppose them as not aright representing their Sentiments , when they judg it their Advantage so to do , as the scurrilous clamorous Writings of S. P. do sufficiently manifest . Sect. 10 Secondly ; Regeneration by the Holy Spirit is the same Work for the kind of it , and wrought by the same Power of the Spirit in all that are Regenerate , or ever were , or shall be so , from the beginning of the World unto the end thereof . Great variety there is in the Application of the outward means , which the Holy Spirit is pleased to use and make effectual towards the Accomplishment of this great Work. Nor can the Wayes and Manner hereof be reduced unto any certain order . For the Spirit worketh how and when he pleaseth , following the sole Rule of his own Will and Wisdom . Mostly , God makes use of the Preaching of the Word , thence called an Engrafted Word , which is able to save our Souls , James 1. 21. and the incorruptible Seed , by which we are born again , 1 Pet. 1. 21. Sometimes 't is wrought without it ; as in all those who are Regenerate before they come to the use of Reason , or in their Infancy . Sometimes Men are called , and so regenerate in an extraordinary manner , as was Paul ; but mostly they are so in and by the use of ordinary Means , instituted , blessed , and sanctified of God to that end and purpose . And great variety there is also in the perception and understanding of the Work it self , in them in whom it is wrought . For in it self it is secret and hidden , and is no other wayes discoverable but in its Causes and Effects . For as the Wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh , nor whither it goeth ; so is every one that is born of the Spirit , John 3. 8. Sect. 11 In the Minds and Consciences of some this is made known by infallible Signs and Tokens . Paul knew that Christ was formed and revealed in himself , Gal. 1. 16. So he declared that who-ever is in Christ Jesus is a New Creature , 2 Cor. 5. 17. that is , is born again , whether they know themselves so to be or no. And many are in the dark as to their own condition in this Matter all their dayes ; For they fear the Lord , and obey the Voice of his Servant ( Christ Jesus ) and yet walk in Darkness and have no Light , Isa. 50. 10. They are Children of Light , Luk. 16. 8. John 12. 36. Ephes. 5. 8. 1 Thess. 5. 5. and yet walk in darkness and have no Light ; which Expressions have been well used and improved by some , and by others of late derided and blasphemed . Sect. 12 And there is great variety in the carrying on of this Work towards Perfection , in the Growth of the New Creature , or the Increase of Grace , implanted in our Natures by it : For some through the supplies of the Spirit make a great and speedy progress towards Perfection ; others thrive slowly and bring forth little Fruit ; the Causes and Occasions whereof are not here to be enumerated . But notwithstanding all Differences in previous Dispositions , in the Application of outward Means , in the manner of it , ordinary or extraordinary , in the Consequen●s of much or less Fruit , the Work it self in its own Nature is of the same kind , one and the same . The Elect of God were not regenerate one way , by one kind of Operation of the Holy Spirit , under the Old Testament , and those under the New Testament another . They who were miraculously Converted , as Paul , or who upon their Conversion had miraculous Gifts bestowed on them , as had multitudes of the Primitive Christians , were no otherwise regenerate , nor by any other internal Efficiency of the Holy Spirit , then every one is at this day , who is really made Partaker of this Grace and Priviledg . Neither were those Miraculous Operations of the Holy Spirit , which were visible unto others , any part of the Work of Regeneration , nor did they belong necessarily unto it . For many were the Subjects of them , and received miraculous Gifts by them , who were never Regenerate ; and many were Regenerate who were never Partakers of them . And it is a Fruit of the highest Ignorance and Unacquaintedness imaginable with these things , to affirm that in the Work of Regeneration , the Holy Spirit wrought of old miraculously in and by outwardly visible Operations , but now only in an humane and rational way , leading our Understanding by the Rules of Reason , unless the more external Mode and Sign of his Operation be intended . For all ever were and ever shall be Regenerate by the same kind of Operation , and the same Effect of the Holy Spirit on the Faculties of their Souls . Which will be farther manifest if we consider ; 1. That the Condition of all Men as Unregenerate is absolutely the same , One is not by Nature more unregenerate than another . All Men since the Fall , and the corruption of our Nature by sin , are in the same State and Condition towards God. They are all alike alienated from him , and all alike under his Curse , Psal. 51. 5. John 3. 5 , 36. Rom. 3. 19. Chap. 5. 15 , 16 , 17 , 18. Ephes. 2. 3. Tit. 3 , 3. 4. There are Degrees of Wickedness in them that are Unregenerate ; but there is no difference as to State and Condition between them , all are Unregenerate alike . As amongst those who are Regenerate , there are different Degrees of Holiness and Righteousness , one it may be far exceeding another ; yet there is between them no difference of State and Condition , they are all equally Regenerate . Yea some may be in a greater forwardness and preparation for the Work it self , and thereby in a greater nearness to the State of it than others ; but the State it self is incapable of such Degrees . Now it must be the same Work for the Kind and Nature of it , which relieves and translates Men out of the same State and Condition . That which gives the formal Reason of the change of their State , of their Translation from Death to Life is and must be the same in all . If you can fix on any Man from the Foundation of the World , who was not equally born in sin , and by Nature dead in Trespasses and Sins with all other Men , the Man Christ Jesus only excepted , I would grant that he might have another kind of Regeneration than others have , but that I know he would stand in need of none at all . Sect. 14 2. The State whereinto Men are brought by Regeneration is the same . Nor is it in its Essence or Nature capable of Degrees , so that one should be more Regenerate than another . Every one that is born of God is equally so , though one may be more beautiful than another , as having the Image of his Heavenly Father more evidently impressed on him , though not more truly . Men may be more or less Holy , more or less Sanctified ; but they cannot be more or less Regenerate . All Children that are born into the World , are equally born , though some quickly outstrip others in the Perfections and Accomplishments of Nature . And all born of God are equally so , though some speedily out-go others in the Accomplishments and Perfections of Grace . There was then never but one kind of Regeneration in this World , the Essential Form of it being specifically the same in all . 3. That the Efficient Cause of this Work , the Grace and Power whereby it is wrought , with the internal manner of the Communication of that Grace , are the same , shall be afterwards declared . To this Standard then all must come . Men may bear themselves high , and despise this whole Work of the Spirit of God , or set up an Imagination of their own in the room thereof ; but whether they will or no , they must be tryed by it ; and no less depends on their interest in it , than their Admission into the Kingdom of God. And let them pretend what they please , the true Reason why any despise the New Birth , is because they hate a New Life . He that cannot endure to live to God , will as little endure to hear of being born of God. But we shall by the Scripture enquire what we are taught concerning i● , and declare both what it is not , of things which falsly pretend thereunto , and then what it is indeed . Sect. 15 First ; Regeneration doth not consist in a participation of the Ordinance of Baptism , and a profession of the Doctrine of Repentance . This is all that some will allow unto it , to the utter rejection and overthrow of the Grace of our Lord Jesus Christ. For the dispute in this Matter is not whether the Ordinances of the Gospel , as Baptism , do really communicate internal Grace unto them , that are , as to their outward manner of their Administration , duly made Partakers of them , whether ex opere operato as the Papists speak , or as a ●aederal means of the Conveyance and Communication of that Grace which they betoken and are the Pledges of ; but whether the outward susception of the Ordinance , joyned with a profession of Repentance in them that are adult , be not the whole of what is called Regeneration . The vanity of this presumptuous folly , destructive of all the Grace of the Gospel , invented to countenance Men in their Sins , and to hide from them the necessity of being born again , and therein of turning unto God , will be laid open in our Declaration of the Nature of the Work it self . For the present the ensuing Reasons will serve to remove it out of our way . Sect. 16 ( 1. ) Regeneration doth not consist in these things which are only outward Signs and Tokens of it , or at most , instituted means of effecting it . For the Nature of thing ▪ is different and distinct from the Means , and Evidences or Pledges of them . But such only is Baptism , with the Profession of the Doctrine of it , as is acknowledged by all who have Treated of the Nature of that Sacrament . ( 2. ) The Apostle Peter really states this Case , 1 Pet. 3. 21. In answer whereunto even Baptism doth also now save us ; not the putting away of the filth of the Flesh , but the answer of a good Conscience towards God , by the Resurrection of Jesus Christ. The outward Administration of this Ordinance considered materially , reacheth no farther , but to the washing away of the filth of the Flesh , but more is signified thereby . There is denoted in it the Restipulation of a good Conscience unto God , by the Resurrection of Christ from the Dead , or a Conscience purged from Dead Works to serve the Living God , Heb. 9. 14. and quickned by vertue of his Resurrection unto Holy Obedience ; see Rom. 6 3 , 4 , 5 , 6 , 7. ( 3. ) The Apostle Paul doth plainly distinguish between the outward Ordinances , with what belongs unto a due participation of them , and the Work of Regeneration it self ; Gal. 6. 15. In Jesus Christ neither Circumcision availeth any thing , nor Uncircumcision availeth any thing , but a New Creature . For as by Circumcision the whole System of Mosaical Ordinances is intended , so the state of Uncircumcision , as then it was in the Professing Gentiles , supposed a Participation of all the Ordinances of the Gospel . But from them all he distinguisheth the New Creation , as that which they may be without , and which being so , they are not available in Christ Jesus . ( 4. ) It this were so , then all that are duly Baptized , and do thereon make profession of the Doctrine of it , that is , of Repentance for the forgiveness of Sins , must of necessity be Regenerate . But this we know to be otherwise . For instance ; Simon the Megician was rightly and duly Baptized , for he was so by Philip the Evangelist ; which he could not be without a Profession of Faith and Repentance ; accordingly it is said that he believed , Acts 8. 13. that is , made a profession of his Faith in the Gospel . Yet he was not Regenerate , for at the same time he had no part or lot in that Matter , his Heart not being right in the sight of God , but was in the Gall of Bitterness , and Bond of Iniquity , v. 21 , 23. which is not the Description of a Person newly Regenerate and Born again . Hence the Cabbalistical Jews , who grope in darkness after the old Notions of Truth that were among their Forefathers , do say , That at the same instant wherein a Man is made a Proselyte of Righteousness , there comes a New Soul into him from Heaven , his old Pagan Soul vanishing or being taken away . The Introduction of a New Spiritual Principle , to be that unto the Soul which the Soul is unto the Body naturally , is that which they understand , or they chuse thus to express the reiterated Promise of taking away the Heart of Stone , and giving an Heart of Flesh in the place of it . Sect. 17 Secondly ; Regeneration doth not consist in a Moral Reformation Life and Conversation . Let us suppose such a Reformation to be extensive unto all known Instances . Suppose a Man be changed from Sensuality unto Temperance , from Rapine to Righteousness , from Pride and the Dominion of Irregular Passions , unto Humility and Moderation , with all Instances of the like Nature which we can imagine , or are prescribed in the Rules of the strictest Moralists ? Suppose this change be laboured , exact and accurate , and so of great use in the World. Suppose also that a Man hath been brought and perswaded unto it , through the preaching of the Gospel , so escaping the Pollutions that are in the World through Lust , even by the knowledg of our Lord and Saviour Jesus Christ , or the Directions of his Doctrine delivered in the Gospel ; yet I say all this , and all this added unto Baptism , accompanied with a Profession of Faith and Repentance , is not Regeneration , nor do they comprize it in them . And I have extended this Assertion beyond what some among us , so far as I can see , do so much as pretend unto , in their confused Notions and sophistical Expressions about Morality , when they make it the same with Grace . But what-ever there may be of Actual Righteousness in these things , they do not express an inherent habitual Righteousness , which whosoever denies , overthrows the Gospel , and all the whole Work of the Spirit of God , and of the Grace of our Lord Jesus Christ. But we must stay a while . This Assertion of ours is by some not only denyed but derided . Neither is that all , but who-ever maintains it , is exposed as an Enemy to Morality , Righteousness , and Reformation of Life . All Vertue , they say , is hereby excluded , to introduce I know not what imaginary Godliness . But whether we oppose or exclude Moral Vertue or no , by the Doctrine of Regeneration or any other , God and Christ will in due time judg and declare . Yea , were the confession of the Truth consistent with their Interests , the decision of this doubt might be referred unto their own Consciences . But being not free to commit any thing to that Tribunal , unless we had better security of its freedom from corrupt Principles and Prejudices than we have , we shall at present leave all the World to judg of our Doctrine , with respect unto Vertue and Morality , by the Fruits of it , compared with theirs , by whom it is denied . In the mean time we affirm that we design nothing in Vertue and Morality , but to improve them by fixing them on a proper Foundation , or ingraf●ing them into that Stock whereon alone they will thrive and grow to the Glory of God , and the good of the Souls of Men ; neither shall we be moved in this Design by the Clamorous or Calumnious out-cries of Ignorant or Profligate Persons . And for the Assertion laid down , I desire that those who despise and reproach it , would attempt an Answer unto the ensuing Arguments whereby it is confirmed ; with those other which shall be insisted on in our Description of the Nature of the Work of Regeneration it self ; and that upon such Grounds and Principles as are not destructive of Christian Religion , nor introductive of Atheism , before they are too confident of their success . Sect. 19 If there be in , and required unto Regeneration , the * infusion of a new real Spiritual Princip●e into the Soul and its Faculties , of Spiritual Life , Light , Holiness , and Righteousness , disposed unto , and suited for the Destruction or Expulsion of a contrary inbred habitual Principle of sin and enmity against God , enabling un●o all Acts of Holy Obedience , and so in order of Nature antecedent unto them ; then it doth not consist in a meer Reformation of Life and Moral Vertue , be they never so exact or accurate . Three things are to be observed for the clearing of this Assertion , before we come to the Proof and Confirmation of it . As , ( 1. ) That this Reformation of Life , which we say is not Regeneration , or that Regeneration doth not consist therein , is a necessary Duty indispensibly required of all Men. For we shall take it here for the whole course of Actual Obedience unto God , and that according to the Gospel . Those indeed by whom it is urged and pressed in the room of Regeneration , or as that wherein Regeneration doth consist , do give such an Account and Description of it , as that it is , or at least may be Foreign unto true Gospel-Obedience , and so not contain in it one Acceptable Duty unto God , as shall afterwards be declared . But here I shall take it in our present enquiry , for that whole Course of Du●●●s , which in Obedience towards God , are prescribed unto us . ( 2. ) That the Principle before described , wherein Regeneration as passiv●ly considered , or as wrought in us consists , doth alwayes certainly and infallibly produce the Reformation of Life intended . In some it doth it more compleatly , in others more imperfectly , in all sincerely . For the same Grace in Nature and Kind is communicated unto several Persons in various Degree , and is by them used and improved with more 〈◊〉 care and diligence . In th●se therefore that are adult , these things are inseparable . Therefore , ( 3. ) The difference in this Matter 〈◊〉 unto this Head ; We say and believe that Regeneration consi●s in Spirituali Renovatione Naturae ; in a Spiritual Renovation of our Nature : Our Modern Socinians , that it doth so , in Morali Reformatione vitae in a Moral Reformation of Life . Now as we grant that this Spiritual Renovation of Nature will infallibly produce a Moral Reformation of Life ; so if they will grant that this Moral Reformation of Life doth proceed from a Spiritual Renovation of our Nature , this difference will be at an end . And this is that which the Ancients intend by first receiving the Holy Ghost , and then all Graces with him . * However if they only design to speak ambiguously , improperly and unscripturally , confounding Effects and their Causes , Habits and Actions , Faculties or Powers and occasional Acts , infused Principles and acquired Habits , Spiritual and Moral , Grace and Nature , that they may take an opportunity to rail at others for want of better Advantage , I shall not contend with them . For allow a new Spiritual Principle , an infused Habit of Grace , or gracious Abilities to be required in and unto Regeneration , or to be the Product or the Work of the Spirit therein , that which is born of the Spirit being Spirit , and this part of the Nature of this Work is sufficiently cleared . Now this the Scripture abundantly testifieth unto . Sect. 20 2 Cor. 5. 17. If any Man be in Christ he is a New Creature . This New Creature is that which is intended , that which was before described , which being born of the Spirit is Spirit . * This is produced in the Souls of Men by aS Creating Act of the Power of God , or it is not a Creature ; and it is superinduced into the essential Faculties of our Souls , or it is not a New Creature ; for what-ever is in the Soul of Power , Disposition , Ability , or Inclination unto God , or for any Moral Actions , by Nature , it belongs unto the Old Creation , it is no New Creature . And it must be somewhat that hath a Being and Subsistence of its own in the Soul , or it can be neither New nor a Creature . And by our Apostle it is opposed to all outward Priviledges , Gal. 5. 6. Chap. 6. 15. That the production of it also is by a Creating Act of Almighty Power the Scripture testifieth , Psal. 51. 10. Ephes. 2. 10. And this can denote nothing but a New Spiritual Principle or Nature wrought in us by the Spirit of God. No , say some , a New Creature is no more but a changed Man ; it is true , but then this Change is Internal also ; yes , in the Purposes , Designs , and Inclinations of the Mind : But is it by a real Infusion of a new Principle of Spiritual Life and Holiness ? No , it denotes no more but a new course of Conversation ; only the Expression is Metaphorical , a New Creature is a Moral Man , that hath changed his Course or Way . For if he were alwayes a Moral Man , that he was never in any vitious Way or Course , as it was with him , Matth. 19. 18 , 19 , 20. then he was alwayes a New Creature . This is good Gospel , at once overthrowing Original Sin , and the Grace of our Lord Jesus Christ. This Doctrine I am sure was not learned from the Fathers , whereof some used to boast : Nay , it is much more fulsome than any thing ever taught by Pelagius himself , who indeed ascribed more unto Grace than these Men do , although he denied this Creation of a New Principle of Grace in us , antecendent unto Acts of Obedience . * And this turning all Scripture-Expressions of Spiritual Things into Metaphors , is but a way to turn the whole into a Fable , or at least to render the Gospel the most obscure and improper way of teaching the Truth of things that ever was made use of in the World. Sect. 21 This New Creature therefore doth not consist in a new course of Actions , but in renewed Faculties with new Dispositions , Power , and Ability , to them and for them . Hence it is called the Divine Nature , 2 Pet. 1. 4. He hath given unto us exceeding great and precious Promises , that by these you might be Partakers of the Divine Nature . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Divine Nature is not the Nature of God , whereof in our own Persons we are not subjectively Partakers . And yet a Na●ure it is , which is a Principle of Operation , and that Divine or Spiritual ; namely , an Habitual Holy Principle , wrought in us by God and bearing his Image . By the Promises therefore we are made Partakers of a Divine Supernatural Principle , of Spiritual Actions and Operations , which is what we contend for . So the whole of what we intend is declared , Ephes. 4. 22 , 23 , 24. Put off concerning the former Conversation the Old Man , which is corrupt , according to deceitful lusts ; and be renewed in the Spirit of your Mind ; and put on the New Man , which after God is created in Righteousness and true Holiness . It is the Work of Regeneration , with respect both to its Foundation and Progress that is here described . ( 1. ) The Foundation of the whole is laid in our being renewed in the Spirit of our Mind ; which the same Apostle else-where calls , being transformed in the Renovation of our Minds , Rom. 12. 2. That this consists in the participation of a new saving Supernatural Light , to enable the Mind unto Spiritual Actings and to guide it therein , shall be afterwards declared . Herein consists our Renovation in Knowledg , after the Image of him who created us , Col. 3. 10. And ( 2. ) the Principle it self infused into us , created in us , is called the New Man , v. 24. That is the New Creature before-mentioned ; and called the New Man , because it consists in the universal change of the whole Soul , as it is the principle of all Spiritual and Moral Actions . And ( 1. ) it is opposed unto the Old Man , vers . 23. put off the Old Man and put on the New Man , vers . 22 , 24. Now this Old Man is the corruption of our Nature , as that Nature is the Principle of all Religious , Spiritual and Moral Actions , as is evident , Rom. 6. 6. It is not a corrupt Conversation , but the Principle and Root of it . For it is distinguished both from the Conversation of Men , and those corrupt lusts which are exercised therein as to that Exercise . And ( 2. ) it is called the New Man , because it is the Effect and Product of God's Creating Power , and that in a way of a New Creation ; see Ephes. 1. 18. Col. 2. 12 , 13. 2 Thess. 1. 11. and it is here said to be Created after God , v. 24. Now the Object of a Creating Act is an instantaneous Production . What-ever preparations there may be for it , and dispositions unto it , the bringing forth of a new Form and Being by Creation , is in an instant . This therefore cannot consist in a mere Reformation of Life . So are we said herein to be the Workmanship of God created in Christ Jesus unto good Works , Ephes. 2. 10. There is a Work of God in us precedeing all our good Works towards him . For before we can work any of them , in order of Nature , we must be the Workmanship of God , created unto them , or enabled Spiritually for the performance of them . Sect. 22 Again ; This New Man , whereby we are born again , is said to be created in Righteousness and true Holiness . That there is a respect unto Man created in Innocency , wherein he was made in the Image of God , I suppose will not be denyed . It is also expressed , Col. 3. 10. You have put on the New Man , which is renewed in Knowledg , after the Image of him that created him . Look then what was , or wherein consisted the Image of God in the First Man , thereunto answers this New Man , which is created of God. Now this did not consist in Reformation of Life , no nor in a course of vertuous Actions ; For he was created in the Image of God , before he had done any one good thing at all , or was capable of so doing . But this Image of God consisted principally , as we have evinced elsewhere , in the Uprightness , Rectitude , and Ability of his whole Soul , his Mind , Will , and Affections , in , unto , and for the Obedience that God required of him . This he was endowed withal antecedently unto all voluntary Actions whereby he was to live to God. Such therefore must be our Regeneration , or the Creation of this New Man in us . It is the begetting , infusing , creating , of a new saving Principle of Spiritual Life , Light and Power in the Soul , antecedent unto true Evangelical Reformation of Life , in Order of Nature , enabling Men thereunto , according unto the Mind of God. Sect. 23 Hereunto accords that of our Saviour , Luk. 6. 43. A good Tree bringeth not forth corrupt Fruit , neither doth a corrupt Tree bring forth good Fruit ; compared with Matth. 7. 18. The Fruit followeth the Nature of the Tree . And there is no way to change the Nature of the Fruit , but by changing the Nature of the Tree which brings it forth . Now all Amendment of Life in Reformation is but Fruit , Matth. 3. 10. But the changing of our Nature is antecedent hereunto . This is the constant Course and Tenor of the Scripture , to distinguish between the Grace of Regeneration , which it declares to be an immediate supernatural Work of God in us and upon us , and all that Obedience , Holiness , Righteousness , Vertue , or what-ever is good in us , which is the Consequent , Product , and Effect of it . Yea , God hath declared this expresly in his Covenant , Ezek. 36. 25 , 26 , 27. Jer. 31. 33. Chap. 32. 39 , 40. The Method of God's proceeding with us in his Covenant is , that he first washeth and cleanseth our Natures , takes away the Heart of Stone , gives an Heart of Flesh , writes his Law in our Hearts , puts his Spirit in us , wherein as shall be evidenced the Grace of Regeneration doth consist . The Effect and Consequent hereof is , That we shall walk in his Statutes , keep his Judgments and do them ; that is , reform our Lives , and yeeld all Holy Obedience unto God ; wherefore these things are distinguished as Causes and Effects . See to the same purpose , Rom. 6. 3 , 4 , 5 , 6. Col. 3. 1 , 5. Ephes. 2. 10. Chap. 4. 23 , 24 , 25. This I insist upon still , on supposition , that by Reformation of Life , all Actual Obedience is intended . For as to that kind of Life which is properly called a moral course of Life , in opposition to open Debaucheries and Unrighteousness , which doth not proceed from an internal Principle of Saving Grace ; It is so far from being Regeneration or Grace , as that it is a thing of no acceptation with God absolutely , what-ever Use or Reputation it may be of in the World. Sect. 24 And yet further ; This Work is described to consist in the Sanctification of the whole Spirit , Soul , and Body , 1 Thess. 5. 23. And if this be that which some men intend by Reformation of Life and Moral Vertue , they must needs win much esteem , for their clearness and perspicuity in teaching Spiritual Things . For who would not admire them for such a Definition of Morality , namely , that it is the principal Sanctification of the whole Spirit , Soul and Body of a Believer by the Holy Ghost ? But not to dwell longer on this Subject , There is no description of the Work of Regeneration in the Scripture , in its Nature , Causes , or Effects , no Name given unto it , no promise made of it , nothing spoken of the Wayes , Means , or Power by which it is wrought , but is inconsistent with this bold Pelagian Figment , which is destructive of the Grace of Jesus Christ. The ground of this Imagination , that Regeneration consists in a Moral Reformation of Life , ariseth from a denial of Original Sin , or an inherent habitual corruption of Nature . For the Masters unto the Men of this Perswasion tell us , that what-ever is of vice or defilement in us , it is contracted by a custom of sinning only . And their Conceptions hereof do regulate their Opinions about Regeneration . For if Man be not originally corrupted and polluted , if his Nature be not depraved , if it be not possessed by , and under the Power of evil Dispositions and Inclinations , it is certain that he stands in no need of an inward Spiritual Renovation of it . It is enough for such a one , that by change of Life he renounce a custom of sinning , and reform his Conversation according to the Gospel , which in himself he hath power to do . 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 Conversion farther declared . Sect. 1 FIrst ; In reference unto the Work of Regeneration it self , positively considered , we may observe , that ordinarily there are certain previous and preparatory Works , or workings in and upon the Souls of Men , that are antecedent and dispositive unto it . But yet Regeneration doth not consist in them , nor can it be educed out of them . This is for the substance of it the Position of the Divines of the Church of England , at the Synod of Dort , two whereof died Bishops , and others of them were dignified in the Hierarchy . I mention it , that those by whom these things are despised , may a little consider whose Ashes they trample on and scorn . Lawful doubtless it is for any Man , on just grounds , to dissent from their Judgments and Determinations ; * but to do it with an imputation of folly , with derision , contempt , scorn and scoffing at what they believed and taught , becometh only a Generation of new Divines amongst us . But to return ; I speak in this Position only of them that are Adult , and not Converted until they have made use of the Means of Grace , in and by their own Reasons and Understandings : And the Dispositions I intend , are only materially so ; not such as contain Grace of the same Nature as is Regeneration it self . A material Disposition is that which disposeth , and some way maketh a Subject fit for the Reception of that which shall be communicated , added , or infused into it as its Form. So Wood by dryness and a due composure , is made fit and ready to admit of firing , or continual Fire . A formal Disposition is where one Degree of the same kind , disposeth the Subject unto farther Degrees of it . As the Morning Light which is of the same kind , disposeth the Air to the reception of the full Light of the Sun. The former we allow here , not the latter . Thus in Natural Generation there are sundry Dispositions of the Matter before the Form is introduced . So the Body of Adam was formed , before the rational Soul was breathed into it ; and Ezekiel's Bones came together with a noise and shaking before the Breath of Life entred into them . Sect. 2 I shall in this place give only a summary account of this Preparatory Work ; because in the close of these Discourses , I shall handle it practically and more at large . Wherefore what I have here to offer concerning it , shall be reduced unto the ensuing Observations . Sect. 3 ( 1. ) There are some things required of us in a way of Duty in order unto our Regeneration , which are so in the power of our own natural Abilities , as that nothing but corrupt prejudices and stubbornness in sinning , doth keep or hinder Men from the performance of them . And these we may reduce unto two Heads . ( 1. ) An outward Attendance unto the Dispensation of the Word of God , with those other external means of Grace , which accompany it , or are appointed therein . Faith cometh by Hearing , and Hearing by the Word of God , Rom. 10. 17. that is , it is Hearing the Word of God which is the ordinary means of ingenerating Faith in the Souls of Men. This is required of all to whom the Gospel doth come , and this they are able of themselves to do , as well as any other Natural or Civil Action . And where Men do it not , where they despise the Word at a distance , yea , where they do it not with diligence and choice , it is meerly from supine negligence of Spiritual Things , carnal security and contempt of God , which they must answer for . ( 2. ) A diligent Intension of Mind , in attendance on the Means of Grace , to understand and receive the things revealed and declared as the Mind and Will of God. For this end hath God given Men their Reasons and Understandings , that they may use and exercise them about their Duty towards him , according to the Revelation of his Mind and Will. To this purpose he calls upon them to remember that they are Men , and to turn unto him . And there is nothing herein but what is in the Liberty and Power of the rational Faculties of our Souls , assisted with those common Aids , which God affords unto all Men in general . And great Advantages both may be , and are daily attained hereby . Persons , I say , who diligently apply their Rational Abilities in and about Spiritual Things , as externally revealed in the Word , and the Preaching of it , do usually attain great Advantages by it , and excel their Equals in other things ; as Paul did when he was brought up at the Feet of Gamaliel . Would Men be but as intent and diligent in their endeavours after knowledg in Spiritual Things , as revealed in a way suited unto our Capacities and Understandings , as they are to get skill in Crafts , Sciences , and other Mysteries of Life , it would be much otherwise with many than it is . A neglect herein also is the Fruit of Sensuality , Spiritual Sloth , love of Sin , and contempt of God , all which are the voluntary Frames and Actings of the Minds of Men. Sect. 4 These things are required of us in order unto our Regeneration , and it is in the power of our own Wills to comply with them ; and we may observe concerning them , That ( 1. ) the omission of them , the neglect of Men in them , is the principal occasion and cause of the eternal ruine of the Souls of the generality of them to whom , or amongst whom the Gospel is preached . This is the condemnation , that Light is come into the World , and Men loved Darkness rather than Light , because their Deeds are evil , John 3. 19. The generality of Men know full well that they do in this Matter , no more what they are able , than what they should . All pleadable pretences of inability and weakness are far ●●om them . They cannot but know here , and they shall be forced to 〈◊〉 hereafter , that it was meerly from their own cursed sloth , with lov● of the World and Sin , that they were diverted from a diligent Attendance on the Means of Conversion , and the sedulous exercise of their Minds about them . Complaints hereof against themselves will make up a great part of their last dreadful cry . ( 2. ) In the most diligent use of outward means , Men are not able of themselves to attain unto Regeneration , or compleat Conversion to God , without an especial , effectual , internal Work of the Holy Spirit of Grace on their whole Souls . This , containing the substance of what is principally proposed unto confirmation in the ensuing Discourses , needs not here be insisted on . ( 3. ) Ordinarily God in the effectual Dispensation of his Grace meeteth with them , who attend with Diligence on the outward Administration of the means of it . He doth so , I say , ordinarily , in comparison of them who are Despisers and Neglecters of them . Sometimes indeed he goeth as it were out of the way , to meet with and bring home unto himself a persecuting Saul , taking of him in , and taking him off , from a course of open Sin and Rebellion . But ordinarily he dispenseth his peculiar especial Grace , among them who attend unto the common means of it . For he will both glorifie his Word thereby , and give out Pledges of 〈◊〉 , Approbation of our Obedience unto his Commands and Institutions . Sect. 5 Secondly ; There are certain internal Spiritual 〈…〉 in and upon the Souls of Men , whereof the Word 〈…〉 the immediate instrumental Cause , which ordinarily do prec●de the Work of Regeneration , or real Conversion unto God. And they are reduce●● 〈◊〉 to three Heads . 1. Illumination . 2. Conviction . 3. Ref●●●● The first of these respects the Mind only ; the second the Min●●●●●●science , and Affections ; and the third the Life and Conversation . Sect. 6 The first is Illumination , of whose Nature and Causes we must afterwards treat distinctly ; At present I shall only consider it , as it is ordinarily previous unto Regeneration , and materially disposing the Mind thereunto . Now all the Light which by any means we attain unto , or Knowledg that we have in or about Spiritual Things , things of supernatural Revelation , come under this Denomination of Illumination . And hereof there are three Degrees . ( 1. ) That which ariseth meerly from an industrious Application of the Rational Faculties of our Souls , to know , perceive , and understand , the Doctrines of Truth as revealed unto us . For hereby much knowledg of Divine Truth may be obtained , which others , through their negligence , sloth , and pride , are unacquainted with . And this knowledg I refer unto Illumination , that is , a Light superadded to the innate conceptions of Mens Minds , and beyond what of themselves they can extend unto ; because it is concerning such things as the heart of Man could never of it self conceive , but the very knowledg of them is communicated by their Revelation , 1 Cor. 2. 9 , 11. And the reason why so very few do exercise themselves to the attaining of this Knowledg , according to their Abilities , is , because of the Enmity which is in the Carnal Minds of all Men by Nature unto the things themselves that are revealed . And within the compass of this Degree , I comprize all knowledg of Spiritual Things that is merely Natural . ( 2. ) There is an Illumination which is an especial Effect of the Holy Ghost by the Word on the Minds of Men. With respect hereunto , some who fall totally from God , and perish Eternally , are said to have been once enlightned , Heb. 6. 4. This Light variously affects the Mind , and makes a great Addition unto what is purely natural or attainable by the meer exercise of our Natural Abilities . Sect. 7 For ( 1. ) it adds Perspicuity unto it , making the things discerned in it more clear and perspicuous to the Mind . Hence Men endowed with it , are said to know the Way of Righteousness , 2 Pet. 2. 21. clearly and distinctly to apprehend the Doctrine of the Gospel as the way of Righteousness . They know it not only or meerly as true , but as a way of Righteousness ; namely , the way of God's Righteousness , which is therein revealed from Faith to Faith , Rom. 1. 17. and the way of Righteousness for sinners in the sight of God , Rom. 10. 3 , 4. ( 2. ) It adds a greater Assent unto the Truth of the things revealed , than meer natural Reason can rise up unto . Hence those thus Illuminated are frequently said to believe ; their Faith being only the naked Assent of their Minds unto the Truth revealed to them . So it is said of Simon the Magician , Acts 8. 12. and of sundry of the Jews , John 2. 23 , 24. Chap. 12. 42. ( 3. ) It adds unto them some kind of evanid Joy. These receive the Word with Joy , and yet have no Root in themselves , Luke 18. 13. They rejoyce in the Light of it , at least for a Season , Joh. 5. 35. Persons that are thus enlightned , will be variously affected with the Word , so as they are not whose Natural Faculties are not Spiritually Excited . ( 4. ) It adds oft-times Gifts also , wherof this Spiritual Light is as it were the common Matter , which in Exercise is formed and fashioned in great variety . I say , this kind of Spiritual Light , the Effect of this Ilumination is the Subject Matter , and contains in it the Substance of all Spiritual Gifts . One sort of Gift it is , when put forth and exercised in one way , or one kind of Duty , and another as in another . And where it is improved into Gifts , which principally it is by Exercise , there it wonderfully affects the Mind , and raiseth its Apprehensions in and of Spiritual Things . Now concerning this Degree of Illumination , I say , ( 1. ) That it is not Regeneration , nor doth it consist therein , nor doth necessarily or infallibly ensue upon it . A third Degree is required thereunto , which we shall afterwards explain . Many therefore may be thus enlightned , and yet never be converted . ( 2. ) That in order of Nature it is previous unto a full and real Conversion to God , and is materially preparatory and dispositive thereunto . For Saving Grace enters into the Soul by Light. As it is therefore a Gift of God , so it is the Duty of all Men , to labour after a participation of it , however by many it be abused . Sect. 8 Secondly ; Conviction of Sin is another Effect of the Preaching of the Word , antecedaneous unto real Conversion to God. This in general the Apostle describes , 1 Cor. 14. 24 , 25. If ye prophesie , and one cometh in who believeth not , he is convinced of all ; and thus are the Secrets of his Heart made manifest , and so falling down on his Face he will Worship God. And sundry things are included herein , or do accompany it . As ( 1. ) a disquieting sense of the guilt of Sin , with respect unto the Law of God , with his Threatnings and future Judgments . Things that before were slighted and made a mock of , do now become the Soul's Burthen and constant Disquietment . Fools make a mock of Sin ; they traverse their ways , and snuff up the Wind like the wild Ass ; but in their Month , when Conviction hath burthened them , you may find them . And hereby are the Minds of Men variously affected with * fears and anguish in various degrees , according as Impressions are made upon them by the Word . And these Degrees are not prescribed as necessary Duties unto Persons under their Conversions , but only described as they usually fall out to the relief and direction of such as are concerned in them . As a Man going to give Directions unto another , how to guide his Course in a Voyage at Sea ; he tells him , That in such a place he will meet with Rocks and Shelves , Storms and cross Winds , so that if he Steer not very heedfully , he will be in danger to miscarry and to be cast away . He doth not prescribe it unto him as his Duty , to go among such Rocks , and into such Storms , but only directs him how to guide himself in them , where he doth meet with them , as assuredly he will , if he miss not his proper Course . ( 2. ) Sorrow or Grief for Sin committed , because past and irrecoverable , which is the formal Reason of this condemning Sorrow . This the Scripture calls sorrow of the World , 2 Cor. 7. 10. Divines usually legal sorrow , as that which in Conjunction with the sense of the guilt of sin mentioned , brings Men into bondage under fear , Rom. 8. 15. ( 3. ) Humiliation for Sin ; which is the exercise or working of Sorrow and Fear in outward Acts of Confession , Fasting , Praying , and the like . This is the true Nature of Legal Humiliation , 1 Kings 21. 29. ( 4. ) Unless by these things the Soul be swallowed up in despair , it cannot be but that it will be filled with Thoughts , Desires , Enquiries , and Contrivances about a Deliverance out of that State and Condition wherein it is ; as Acts 2. 27. Acts 16. 30. Thirdly ; Oftentimes a great Reformation of Life , and Change in Affections doth ensue hereon ; as Matth. 13. 20. 2 Pet. 2. 20. Matth. 12. 43. Sect. 9 All these things may be wrought in the Minds of Men by the Dispensation of the Word , and yet the Work of Regeneration be never perfected in them . Yea , although they are good in themselves , and Fruits of the kindness of God towards us , they may not only be lost as unto any Spiritual Advantage , but also be abused unto our great disadvantage . And this comes not to pass but by our own Sin , whereby we contract a new Guilt upon our Souls . And it commonly so falls out one of these three wayes . For ( 1. ) some are no way careful or wise to improve this Light and Conviction unto the end whereunto they tend and are designed . Their Message is to turn the Minds of Men , and to take them off from their self-confidence , and to direct them unto Christ. Where this is not attended unto , where they are not used and improved unto the pursuit of this End , they insensibly wither , decay , and come to nothing . ( 2. ) In some they are overborn by the Power and Violence of their Lusts , the Love of Sin , and Efficacy of Temptation . They are sinned away every day , and leave the Soul in ten-times a worse condition than they found it . ( 3. ) Some rest in these things as though they comprized the whole Work of God towards them , and guided them in all the Duties required of them . This is the State of many where they extend their Power , in the last Instance , unto any considerable Reformation of Life , and Attendance unto Duties of Religious Worship . But this , as was said , falls out through the abuse which the Carnal Minds of Men , retaining their Enmity against God , do put these things unto . In their own Nature they are good , useful , and material Preparations unto Regeneration , disposing the Mind unto the reception of the Grace of God. Sect. 10 And the Doctrine concerning these things hath been variously handled , distinguished , and applyed , by many Learned Divines and Faithful Ministers of the Gospel . Unto that Light which they received into them from the infallible Word of Truth , they joyned those Experiences which they had observed in their own Hearts , and the Consciences of others with whom they had to do , which were suitable thereunto . And in the Dispensation of this Truth , according to the measure of the Gift of the Grace of Christ , which they severally received , they had an useful and fruitful Ministry in the World , to the Converting of many unto God. But we have lived to see all these things decried and rejected . And the way which some have taken therein , is as strange and uncouth as the thing it self . For they go not about once to disprove by Scripture or Reason , what hath been taught or delivered by any sober Persons to this purpose ; nor do they endeavour themselves to declare from , or by the Scriptures , what is the Work of Regeneration , what are the Causes and Effects of it , in opposition thereunto . These and such like wayes made use of by all that have treated of Spiritual Things , from the Foundation of Christianity are despised and rejected . But horrible and contemptuous Reproaches are cast upon the things themselves , in words heaped together on purpose to expose them unto scorn , among Persons ignorant of the Gospel and themselves . Those that teach them are extatical and illiterate ; and those that receive them are superstitious . giddy , and Phanatical . All conviction , sense of , and sorrow for sin ; all fear of the Curse and Wrath due unto Sin , all Troubles and Distressed of Mind , by reason of these things , are foolish Imaginations , the Effects of bodily Diseases and Distempers , Enthusiastick Notions arising from the disorders of Mens Brains ; and I know not what untoward Humours in their Complexions and Constitutions . The same or the like account is also given concerning all Spiritual Desertions , or Joys and Refreshments . And the whole Doctrine concerning these things is branded with novelty , and hopes expressed of its sudden vanishing out of the World. This contempt and scorn of the Gospel have we lived to see , whereof it may be other Ages and Places have not had Experience . For as all these things are plentifully taught by some of the Ancients , in their Expositions of the Scriptures , wherein they are expressed , especially by Austin , who had occasion particularly to enquire into them ; so the Doctrine concerning them is in a great measure retained in the Church of Rome it self . Only some amongst ourselves are weary of them ; who being no way able to oppose the Principles and Foundations whereon they are Built , nor to disprove them by Scripture or Reason , betake themselves to these Revilings and Reproaches . And as if it were not enough for them to proclaim their own Ignorance and Personal unacquaintance with those things which inseparably accompany that Conviction of Sin , Righteousness and Judgment , which our Lord Jesus Christ hath promised to sent the Holy Spirit to Work in all that should believe , they make the reproaching of it in others a Principal Effect of that Religion which they profess . Nevertheless the Foundation of God standeth sure ; God knoweth who are his . But we must return to our purpose . Sect. 11 Thirdly ; All the things mentioned as wrought instrumentally by the Word , are Effects of the Power of the Spirit of God. The Word it self , under a bare proposal to the Minds of Men will not so affect them . We need go no further for the Confirmation hereof , than meerly to consider the Preaching , ( with the Effects which it had towards many ) of the Prophets of old , Isa. 49. 4. Jer. 15. 30. Ezek. 33. 31 , 32. of Jesus Christ himself , John 8. 59. And of the Apostles , Acts 13. 41 , 45 , 46. Hence to this day the Jews who enjoy the Letter of the Old Testament , without the Administration of the Spirit , are as full of blindness , hardness , and obstinacy , as any in the World who are utterly deprived of it . Many amongst our selves fit all their dayes under the Preaching of the Word , and yet have none of the Effects mentioned wrought upon them , when others their Associates in Hearing , are really Affected , Convinced , and Converted . It is therefore the Ministration of the Spirit , in and by the Word , which produceth all or any of these Effects on the Minds of Men. He is the Fountain of all Illumination . Hence they that are enlightned are 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 no● . 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 and universal . Sect. 16 2. The Effects of this Work on the Mind , which is the first Subject affected with it , proceeds not so far as to give it Delight , Complacency , and Satisfaction , in the lively Spiritual Nature and Excellencies of the things revealed unto it . The true Nature of Saving Illumination consists in this , that it gives the Mind such a direct intuitive insight and prospect into Spiritual Things , as that in their own Spiritual Nature they suit , please , and satisfie it . So that it is transformed into them , cast into the Mould of them , and rests in them , Rom. 6. 17. Chap. 12. 2. 1 Cor. 2. 13 , 14. 2 Cor. 3. 18. Chap. 4. 6. This the Work we have insisted in reacheth not unto . For notwithstanding any discovery that is made therein of Spiritual Things unto the Mind , it finds not an immediate direct Spiritual Excellency in them , but onely with respect unto some Benefit or Advantage which is to be attained by means thereof . It will not give such a Spiritual insight into the Mystery of God's Grace by Jesus Christ , called , his Glory shining in the Face of Christ , 2 Cor. 4. 6. as that the Soul in its first direct view of it , should for what it is in it self admire it , delight in it , approve it , and find Spiritual Solace with refreshment in it . But such a Light , such a Knowledg it communicates , as that a Man may like it well in its Effects , as a way of Mercy and Salvation . Sect. 17 3. This Work extends it self to the Conscience also ; but yet it doth not purge the Conscience from dead Works , that we should serve the living God. This is the effect of a real Application of the Blood of Christ by Faith unto our Souls , Heb. 9. 14. Two things it effects upon the Conscience . ( 1. ) It renders it more ready , quick , and sharp in the reproving and condemning of all Sin than it was before . To condemn Sin according unto its Light and Guidance , is natural unto , and inseparable from the Conscience of Man. But its Readiness and Ability to exercise this condemning Power , may by custom and course of sinning in the World , be variously weakned and impeded . But when Conscience is brought under the Power of this Work , having its directing Light augmented , whereby it sees more of the evil of sin than formerly , and having its self-reflections sharpned and multiplyed , it is more ready and quick in putting forth its Judging and Condemning Power than it was . ( 2. ) Conscience is assisted and directed hereby to condemn many things in Sin , which before it approved of . For its Judging Power is still commensurate unto its Light. And many things are thereby now discovered to be sinful , which were not so by the meer natural guidance under which before it was . But yet notwithstanding all this , it doth not purge the Conscience from Dead Works ; that is , Conscience is not hereby wrought unto such an Abhorrency of Sin for it self , as continually to direct the Soul unto an Application to the Blood of Christ , for the cleansing of itself , and the purging of it out . It contents it self to keep all things in a tumult , disorder , and confusion , by its constant condemning both Sin and Sinners . Sect. 18 ( 4. ) This Work operates greatly on the Affections ; We have given Instances in the Fear , Sorrow , Joy and Delight , about Spiritual Things , that are stirred up and acted thereby . But yet it comes short in two things of a through-Work upon the Affections themselves . For ( 1. ) it doth not fix them . And ( 2. ) it doth not fill them . ( 1. ) It is required that our Affections be fixed on Heavenly and Spiritual Things , and true Grace will effect it . Col. 3. 1 , 2. If ye be risen with Christ , seek those things which are Above , where Christ sitteth on the Right Hand of God. Set your Affections on things Above . The Joys , the Fears , the Hopes , the Sorrows , with reference unto Spiritual and Eternal Things , which the Work before mentioned doth produce , are evanid , uncertain , unstable ; not onely as to the Degrees , but as to the very Being of them . Sometimes they are as a River ready to over-flow its Banks , Men cannot but be pouring them out on all occasions . And sometimes as Waters that fail , no drop comes from them . Sometimes they are hot , and sometimes cold ; sometimes up , and sometimes down ; sometimes all Heaven , and sometimes all World , without equality , without stability . But true Grace fixeth the Affections on Spiritual Things . As to the Degrees of their Exercise , there may be and is in them great variety , according as they may be excited , aided , assisted , by Grace , and the means of it , or obstructed and impeded by the interposition of Temptations and Diversions . But the constant bent and inclination of renewed Affections is unto Spiritual Things , as the Scripture every-where testifieth , and Experience doth confirm . ( 2. ) The fore-mentioned Work doth not fill the Affections ; how-ever it may serve to take them up and pacifie them . It come like many Strangers to an Inn to Lodg , which take up a great deal of room , and make an Appearance , as if none were in the House but themselves ; and yet they turn not out the Family which dwelleth there , but there they make their abode still . Light and Conviction with all their Train and Attendants come into the Mind and Affections , as if they would fill them and possess them for themselves alone . But yet when they have done all , they leave the quiet Places of the House for the World , and Sin , and Self ; they do not thrust them out of the Affections , and fill up their places with Spiritual Things . But Saving-Grace fills up the Affections with Spiritual Things , fills the Soul with Spiritual Love , Joy , and Delight , and exerciseth all other Affections about their proper Objects . It denies not a room to any other Things , Relations , Possessions , Enjoyments , meerly as they are natural , and are content to be subordinate unto God , and Spiritual Things . But if they would be carnal , disorderly , or predominant , it casts them out . Sect. 19 5. This Work is often-times carried on very far in Reformation of Life , and Conversation , so that it will express the whole form of Godliness therein . But herein also it is subject unto a three-fold Defect and Imperfection . For ( 1. ) it will consist with and allow of raging and reigning sins of Ignorance . The conducting Light in this Work not leading into the Abhorrency of all sin as sin , nor into a pursuit of Holiness , out of a design to be universally conformable unto Christ ; but being gathered up from this and that particular Command , it oft-times leaves behind it great sins unregarded . So it left Persecution in Paul before his Conversion ; and so it leaves hatred and a desire of Persecution in many at this day . And other Sins of the like Nature may escape its utmost search to the ruine of the Soul. ( 2. ) It s Reformation of the Conversation is seldom universal as to all known sins , unless it be for a season , whilst the Soul is under a flagrant pursuit of Self-Righteousness . 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 baptismal Regeneration of Infants , which is so plainly professed by the Church wherein he is dignified . But this is publickly declared , avowed , and vended as allowed Doctrine amongst us , and therefore deserves to be noticed , though the person that gives it out , be at irreconcilable feuds with himself and his Church . Of Morality and Grace an account shall be given elsewhere . At present the work of Regeneration is that which is under our consideration . And concerning this , those so severely treated , teach no other Doctrine , but what for the substance of it is received in all the Reformed Churches in Europe , and which so many learned Divines of the Church of England confirmed with their suffrage at the Synod of Dort. Whether this deserves all the scorn which this haughty person pours upon it by his swelling words of vanity , will to indifferent persons be made appear in the ensuing discourse ; as also what is to be thought of the description of it given by that Author , which whether it savour more of ignorance and folly , or of pride and fulsom errors , is hard to determine . I know some words in it are used with the old Pelagian trick of ambiguity , so as to be capable of having another sense and Interpretation put upon them , than their present use and design will admit of . But that Artifice will be immdiately rendred useless . Sect. 2 There is a two-fold state of men with respect unto God which is comprehensive of all individuals in the World. For all men are either Unregenerate , or Regenerate . There being an Affirmation and a Negation concerning the state of Regeneration in the Scripture , one of them may be used concerning every capable Subject ; every man living is so , or he is not so ; And herein , as I suppose , there is a general consent of Christians . Again , it is evident in the Scripture , and we have proved it in our way , that all men are born in an unregenerate Condition . This is so positively declared by our Saviour , that there is no rising up against it . Joh. 3. 3 , 4 , 5 , 6 , 7 , 8. Now Regeneration being the delivery of men ( or the means of it ) from that state and condition wherein they are born , or are by nature , we cannot discover wherein it doth consist , without a declaration of that state which it gives us deliverance from . And this in the first place we shall insist upon at large , giving an account of the state of lapsed nature under a loss of the Original Grace of God. And these things I shall handle practically for the Edification of all sorts of Believers , and not in the way and method of the Schools , which yet shall be done elsewhere . Sect. 3 In the * Declaration of the state of corrupted nature after the fall , and before the Reparation of it by the Grace of Jesus Christ , that is , the effectual Operation of the Holy Spirit , The Scripture principally insists on 3 things . ( 1 ) The Corruption and Depravation of the Mind ; which it calls by the name of Darkness and Blindness , with the consequents of vanity , ignorance and folly . ( 2 ) The Depravation of the Will and Affections , which it expresseth several wayes , as by weakness or impotency , and stubbornness or obstinacy . ( 3 ) By the general name of death , extended to the condition of the whole soul ; and these have various Effects and Consequences , as in our explanation of them will appear . Sect. 4 1. All Men by nature not inlightened , not renewed in their minds by the saving effectual Operation of the Holy Spirit , are in a state of Darkness and Blindness , with respect unto God and Spiritual things , with the way of pleasing him , and living unto him . Be men otherwise , and in other things never so wise , knowing , learned , and skilful ; in Spiritual things they are dark , blind , ignorant , unless they are renewed in the Spirit of their Minds by the Holy Ghost . This is a matter which the World cannot endure to hear of , and is ready to fall into a tumult upon its mention . They think it but an Artifice which some weak men have got , to reflect on and condemn them who are wiser than themselves . On the like occasion did the Pharisees ask of our Saviour that question with pride and scorn ; are we blind also ? Joh. 9. 40. But as he lets them know , that their presumption of light and knowledg , would serve only to aggravate their sin and condemnation , v. 41. so he plainly tells them that notwithstanding all their boasting , they had not heard the voice of God at any time , nor seen his shape , Joh. 5. 37. Sect. 5 Some at present talk much about the power of the intellectual faculties of our Souls , as though they were neither debased , corrupted , impaired , nor depraved . All that disadvantage which is befallen our anture by the entrance of Sin is but in the disorder of the affections , and the inferiour sensitive parts of the Soul , which are apt to tumultuate and rebel against that poor untainted light which is in the Mind . And this they speak of it , without respect unto its Renovation by the Holy Spirit ; for if they include that also , they are in their discourses most notorious confused triflers . Indeed some of them write , as if they had never deigned once to consult with the Scriptures , and others are plainly gone over into the Tents of the Pelagians . But setting aside their modern Artifices , of confident boasting , contemptuous reproaches , and scurrilous railings , it is no difficult undertaking , so to demonstrate the depravation of the Minds of men by nature , and their impotency thence to discern Spiritual things in a spiritual manner , * without a saving effectual Work of the Holy Spirit in their Renovation ; as that the proudest and most petulant of them shall not be able to return any thing of a solid answer thereunto . And herein we plead for nothing but the known doctrine of the ancient Catholick Church , declared in the writings of the most learned Fathers and Determinations of Councils against the Pelagians , whose errors and heresies are again revived among us by a crew of Socinianized Arminians . Sect. 6 We may to this purpose first consider the Testimonies given in the Scripture unto the Assertion as laid down in general ; Matth. 4. 16. The People which sat in darkness saw great Light , and to them that sat in the Region and Shadow of Death , Light is sprung up . Of what kind this Darkness was in particular shall be afterwards declared . For the present it answers what is proposed , That before the Illumination given them by the Preaching of the Gospel , the People mentioned sat in Darkness , or lived under the Power of it . And such as was the Light whereby they were relieved , of the same kind was the Darkness under which they were detained . And in the same sense when Christ preached the Gospel , the Light shined into Darkness , & the Darkness comprehended it not , John 1. 5. gave not place to the Light of the Truth declared by him , that it might be received in the Souls of Men. The Commission which he gave to Paul 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 Christ in this World. And thus far the Dispensation of the Gospel is only a causa sine qua non , of the Regeneration of Men , and the granting of it depends solely on the Will of the Spirit of God. Sect. 11 It is Subjective Darkness which is of more direct and immediate Consideration in this Matter , the Nature whereof , with what it doth respect , and the influence of it on the Minds of Men must be declared , before we can rightly apprehend the Work of the Holy Spirit , in its removal by Regeneration . This is that whereby the Scripture expresseth the Natural Depravation and Corruption of the Minds of Men , with respect unto Spiritual Things , and the Duty that we owe to God according to the Tenor of the Covenant . And two things must be premised to our consideration of it . As ; Sect. 12 1. That I shall not Treat of the Depravation or Corruption of the Mind of Man by the Fall , with respect unto Things Natural , Civil , Political , or Moral , but meerly with regard to things Spiritual , Heavenly , and Evangelical . It were easie to evince , not only by Testimonies of the Scripture , but by the Experience of all Mankind built on Reason , and the Observation of Instances innumerable , that the whole Rational Soul of Man since the Fall , and by the entrance of sin , is weakned , impaired , vitiated , in all its Faculties , and all their Operations about their proper and natural Objects . Neither is there any Relief against these Evils , with all those unavoidable Perturbations wherewith it is possessed , and actually disordered in all its Workings , but by some secret and hidden Operation of the Spirit of God , such as he continually exerts in the Rule and Government of the World. But it is concerning the Impotency , Defect , Depravation , and Perversity of the Mind , with respect unto Spiritual Things alone that we shall treat at present . I say then ; Sect. 13 2. That by reason of that Vice , Corruption , or Depravation of the Minds of all Unregenerate Men , which the Scripture calls Darkness and Blindness , they are not able of themselves , by their own Reasons and Understandings how-ever exercised and improved , to discern , receive , understand , or believe savingly Spiritual Things , or the Mystery of the Gospel , when and as they are outwardly revealed unto them , without an effectual powerful Work of the Holy Spirit creating , or by his Almighty Power inducing a new Saving Light into them . * Let it be supposed that the Mind of a Man be no way hurt or impaired by any natural defect , such as doth not attend the whole Race of Mankind but is personal only and accidental ; suppose it free from contracted habits of Vice , or voluntary Prejudices : yet upon the Proposal of the Doctrine and Mysteries of the Gospel , let it be done by the most skilful Masters of the Assemblies , with the greatest Evidence and Demonstration of the Truth ; it is not able of it self , Spiritually and Savingly to receive , understand , and assent unto them , without the especial † Aid , and Assistance , and Operation of the Holy Spirit . To evince this Truth , we may consider in one Instance , the Description given us in the Scripture of the Mind it self , and of its Operations , with respect unto Spiritual Things . This we have Ephes. 4. 17. 18. This I say therefore , and testifie in the Lord , that you hence-forth walk not as other Gentiles walk in the vanity of their Mind , having the Understanding darkned , being alienated from the Life of God , through the Ignorance that is in them , because of the blindness of their Heart . It is of the Gentiles that the Apostle speaks , But the Apostle speaks of them , on the account of that which is common unto all Men by Nature . For he Treats of their Condition , with respect unto the Faculties of their Minds and Souls , wherein there is , as unto the Life of God or Spiritual Things , no difference naturally among Men ; and their Operations and Effects are for the substance of them the same . Sect. 14 Some indeed give such an account of this Text , as if the Apostle had said , Do we not live after the Heathens , in the vileness of those Practices , and in their Idol Worship ? That long course of Sin having blinded their Understandings , so that they see not that which by the Light of Nature they are enabled to see , and by that gross Ignorance and obduration of Heart , run into all Impiety , are far removed from that Life which God and Nature require of them . It is supposed in this Exposition , ( 1. ) That the Apostle hath respect in the first place to the Practices of the Gentiles , not to their State and Condition . ( 2. ) That this Practice concerns only their Idolatry and Idol-Worship . ( 3. ) That what is here ascribed unto them , came upon them by a long course of sinning . ( 4. ) That the Darkness mentioned consists in a not discerning of what might be seen by the Light of Nature . ( 5. ) That their Alienation from the Life of God , consisted in running into that Impiety which was distant or removed from the Life that God and Nature require . But all these Sentiments are so far from being contained in the Text , as that they are expresly contrary unto it . For ( 1. ) although the Apostle doth carry on his Description of this State of the Gentiles , unto the vile Practices that ensued thereon , on , v. 19. Yet it is their State by Nature , with respect unto the Life of God , which is first intended by him . This is apparent from what he prescribes unto Christians in opposition thereunto ; namely , The New Man which after God is created in Rightcousness and true Holiness , v. 24. ( 2. ) The Vanity mentioned is subjective in their Minds , and so hath no respect to Idol-Worship but as it was an Effect thereof . The vanity of their Minds is the Principle whereof this walking , be what it will , was the Effect and Consequent . ( 3. ) Here is no mention nor intimation of any long course of sinning , much less that it should be the cause of the other things ascribed to the Gentiles , whereof indeed it was the Effect . The Description given , is that of the state of all Men by Nature , as is plain from Chap. 2. 1 , 2 , 3. ( 4. ) The Darkness here mentioned , is opposed unto being Light in the Lord , Chap. 5. 8. which is not meer Natural Light , nor can any by that Light alone discern Spiritual Things , or the Things that belong to the Life of God. ( 5. ) The Life of God here is not that Life which God and Nature require , but that Life which God reveals in , requires and communicates by the Gospel through Jesus Christ , as all Learned Expositors acknowledg . Wherefore the Apostle treateth here of the State of Men by Nature , with respect unto Spiritual and Supernatural Things . And three Heads he reduceth all things in Man unto . ( 1. ) He mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Mind . ( 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Understanding . And ( 3. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heart . And all these are one entire Principle of all our Moral and Spiritual Operations ; and are all affected with the Darkness and Ignorance whereof we treat . Sect. 15 1. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Mind . This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Leading and Ruling Faculty of the Soul. It is that in us which looketh out after proper Objects , for the Will and Affections to receive and embrace . Hereby we have our first Apprehensions of all things , whence Deductions are made to our Practice . And hereunto is ascribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vanity ; they walk in the vanity of their Mind . Things in the Scripture are said to be vain , which are useless and fruitless . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vain , is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to no purpose , Matth. 15. 9. Hence the Apostle calls the Idols of the Gentiles , and the Rites used in their Worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vain things , Acts 14. 15. So he expresseth the Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jonas 2. 8. lying Vanities ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing altogether useless and unprofitable , according to the Description given of them , 1 Sam. 12. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vain things which cannot profit , nor deliver , for they are vain . There is no profit in , nor use of that which is vain . As the Mind is said to be vain , or under the Power of vanity , two things are intended . ( 1. ) It s natural Inclination unto things that are vain ; that is , such as are not a proper nor useful Object unto the Soul and its Affections . It seeks about to lead the Soul to rest and satisfaction , but alwayes unto vain things , and that in great variety . Sin , the World , Pleasures , the Satisfaction of the Flesh , with Pride of Life , are the things which it naturally pursues . And in actings of this Nature a vain Mind abounds ; it multiplies vain Imaginations , like the Sand on the Sea-shore . These are called the Figments of the Hearts of Men , Gen. 6. 5. which are found to be only evil continually . These it feigns and frames , abundantly bringing them forth as the Earth doth Grass , or as a Cloud pours out drops of Water . And herein ( 2. ) it is unstable . For that which is vain is various , inconstant , unfixed , light , as a natural Mind is ; so that it is like Hell it self for Confusion and Disorder ; or the Whorish Woman described by Solomon , Prov. 7. 11 , 12. And this hath befallen it by the loss of that fixed regularity which it was created in . There was the same cogitative or imaginative Faculty in us in the State of Innocency , as there remains under the Power of Sin. But then all the Actings of it were orderly and regular . The Mind was able to direct them all unto the end for which we were made . God was and would have been the principal Object of them , and all other things in order unto him . But now being turned off from him , the Mind in them engageth in all manner of Confusion ; and they all end in vanity or disappointment . They offer , as it were , their Service unto the Soul , to bring it in Satisfaction . And although they are rejected one after another , as not answering what they pretend unto , yet they constantly arise under the same Notion , and keep the whole Soul under Everlasting Disappointments . And from hence it is that the Mind cannot assent unto the common Principles of Religion in a due manner , which yet it cannot deny . This will be further cleared afterwards . Hereon in Conversion unto God , we are said to have our Minds renewed , Rom. 12. 2. and to be renewed in the Spirit of our Minds , Ephes. 4. 23. By the Mind the Faculty it self is intended , the rational Principle in us of Apprehension , of Thinking , Discoursing , and Assenting . This is renewed by Grace , or brought into another Habitude and Frame , by the implantation of a Ruling , Guiding , Spiritual Light in it . The Spirit of the Mind is the Inclination and Disposition in the Actings of it . These also must be regulated by Grace . Sect. 16 2. There is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Understanding . This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the directive , discerning , judging-Faculty of the Soul , that leads it unto Practice . It guides the Soul in the choice of the Notions which it receives by the Mind . And this is more corrupt than the Mind it self . For the nearer things come to Practice , the more prevalent in them is the Power of Sin. This therefore is said to be darkned . And being so , it is wholly in vain to pretend a sufficiency in it to discern Spiritual Things , without a Supernatural Illumination . Light in the Dispensation of the Gospel shines , or casts out some Rayes of it self into this darkned Understanding of Men , but that receives it not , John 1. 5. Sect. 17 3. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heart . This in Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Soul the practical Principle of Operation , and so includes the Will also . It is the actual complyance of the Will and Affections with the Mind and Understanding , with respect unto the Objects proposed by them . Light is received by the Mind , applyed by the Understanding , used by the Heart . Upon this , saith the Apostle , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blindness . It is not a meer Ignorance , or Incomprehensiveness of the Notions of Truth that is intended , but a stubborn Resistance of Light and Conviction . An obstinate and obdurate hardness is upon the Heart , whence it rejects all the Impressions that come upon it from Notions of Truth . And on these Considerations Men themselves before Conversion are said to be Darkness , Ephes. 5. 8. There may be Degrees in a moral Privation ; but when it is expressed in the abstract , it is a sign that it is at its height , that it is total and absolute ; and this is spoken with respect unto Spiritual and Saving Light only , or a saving Apprehension of Spiritual Truths . There is not in such Persons so much as any Disposition remaining to receive Saving Knowledg , no more than there is a Disposition in Darkness it self to receive Light. The Mind indeed remains a capable Subject to receive it , but hath no active Power nor Disposition in it self towards it . And therefore when God is pleased to give us a new Ability to understand and perceive Spiritual Things in a due manner , he is said to give us a new Faculty , because of the utter disability of our Minds naturally to receive them , 1 John 5. 20. Let vain Men boast whilst they please of the Perfection and Ability of their Rational Faculties , with respect unto Religion , and the Things of God ; this is the State of them by Nature , upon his Judgment that must stand for ever . Sect. 18 And by the way , it may not be amiss to divert here a little unto the Consideration of that Exposition which the whole World and all things in it , give unto this Text and Testimony , concerning the Minds of Natural Men being under the Power of Vanity , for this is the Spring and inexhaustible Fountain of all that Vanity which the World is filled with . There is indeed a Vanity which is penal , namely , that vexation and disappointment which Men finally meet withal in the pursuit of perishing things , whereof the Wise Man treats at large in his Ecclesiastes . But I intend that sinful Vanity which the Mind it self produces , and that in all sorts of Persons , Ages , Sexes , and Conditions in the World. This some of the Heathens saw , complained of , reproved and derided , but yet could never reach to the cause of it , nor free themselves from being under the Power of the same Vanity , though in a way peculiar and distinct from the common sort , as might easily be demonstrated . But the thing is apparent , almost all that our Eyes see , or our Ears hear of in the World is altogether vain . All that which makes such a Noise , such a Business , such an Appearance and Shew among Men , may be reduced unto two Heads . ( 1. ) The Vanity that they bring into the things that are , and that are either good in themselves , and of some use , or at least indifferent . So Men do variously corrupt their Buildings and Habitations , their Trading , their Conversation , their Power , their Wealth , their Relations ; they joyn innumerable Vanities with them , which render them loathsome and contemptible , and the meanest condition to be the most suitable to rational Satisfaction . ( 2. ) Men find out , and as it were , create things to be meer Supporters , Countenancers , and Nourishers of Vanity . Such in Religion are carnal pompous Ceremonies , like those of the Church of Rome , which have no end , but to bring in some kind of Provision for the satisfaction of vain Minds ; Stage-Playes , Mimicks , with innumerable other things of the same nature , which are nothing but Theatres for Vanity to act it self upon . It were endless but to mention the common Effects of Vanity in the World ; and Men are mightily divided about these things . Those engaged in them , think it strange that others run not out into the same compass of excess , and riot with themselves , speaking evil of them , 1 Pet. 4. 4. They wonder at the perverse stubborn and froward Humour which befals some Men , that they delight not in , that they approve not of those Things and Wayes wherein they find so great a suitableness unto their own Minds . Others again are ready to admire whence it is that the World is mad on such vain and foolish things as it is almost wholly given up unto . The Consideration we have insisted on , gives us a satisfactory account of the Grounds and Reasons hereof . The Mind of Man by Nature is wholly vain , under the Power of Vanity , and is an endless fruitful ! Womb of all monstrous Births . The World is now growing towards six thousand years old , and yet is no nearer the bottom of the Springs of its vanity , or the drawing out of its supplies , than it was the first day that Sin entred into it . New Sins , new Vices , new Vanities break forth continually ; and all is from hence , that the Mind of Man by Nature is altogether vain . Nor is there any way or means for putting a stop hereunto in Persons , Families , Cities , Nations , but so far as the Minds of Men are cured and renewed by the Holy Ghost . The World may alter its shape , and the outward appearances of things , it may change its Scenes , and act its Part in new Habits and Dresses , but it will still be altogether vain so long as natural uncured vanity is predominant in the Minds of Men , and this will sufficiently secure them from attaining any saving acquaintance with Spiritual Things . Sect. 19 Again , it is one of the principal Duties incumbent on us to be acquainted with and diligently to watch over the remainders of this Vanity in our own Minds . The sinful Distempers of our Natures are not presently cured at once , but the healing and removing of them is carried on by degrees unto the consummation of the course of our obedience in this World. And there are three Effects of this natural Vanity of the Mind in its depraved condition to be found among Believers themselves . ( 1. ) An instability in Holy Duties , as Meditation , Prayer , and Hearing of the Word ; How ready is the Mind to wander in them , and to give entertainment unto vain and fond Imaginations , at least unto Thoughts and Apprehensions of things unsuited to the Duties wherein we are ingaged ? How difficult is it to keep it up unto an even fixed stable frame of acting spiritually in Spiritual Things ? How is it ready at every breath to unbend and let down its Intension ? All we experience or complain of in this kind , is from the uncured Reliques of this Vanity . ( 2. ) This is that which inclines and leads Men towards a conformity with and unto a vain World , in its Customs , Habits , and ordinary Converse , which are all vain and foolish . And so prevalent is it herein , and such Arguments hath it possessed it self withal to give it countenance , that in many instances of vanity it is hard to give a distinction between them and the whole World that lies under the Power of it . Professors it may be will not comply with the World in the things before-mentioned , that have no other use nor end , but meerly to support , act , and nourish vanity ; but from other things which being indifferent in themselves ; are yet filled with Vanity in their use ; How ready are many for a complyance with the course of the World which lyeth in evil and passeth away ? ( 3. ) It acts it self in fond and foolish Imaginations , whereby it secretly makes provision for the Flesh and the Lusts thereof , for they all generally lead unto Self-Exaltation and Satisfaction . And these , if not carefully checkt , will proceed to such an excess as greatly to taint the whole Soul. And in these things lies the principal Cause and Occasion of all other Sins and Miscarriages . We have therefore no more important Duty incumbent on us , than mightily to oppose this Radical Distemper . It is so also to attend diligently unto the remedy of it . And this consists ( 1. ) in an holy fixedness of Mind , and an habitual inclination unto Things Spiritual , which is communicated unto us by the Holy Ghost , as shall be afterwards declared , Ephes. 4. 23 , 24. ( 2. ) In the due and constant improvement of that gracious Principle . ( 1. ) By constant watchfulness against the Minds acting it self in vain , foolish , unprofitable Imaginations , so far at least that vain thoughts may not lodg in us . ( 2. ) By exercising it continually unto Holy Spiritual Meditations , minding alwayes the things that are above , Col. 3. 3. ( 3. ) By a constant conscientious humbling of our Souls , for all the vain actings of our Minds that we do observe ; All which might be usefully enlarged on , but that we must return . Sect. 20 The Minds of Men unregenerate being thus depraved and corrupted , being thus affected with Darkness , and thereby being brought under the Power of Vanity , we may yet farther consider what other Effects and Consequents are on the same account ascribed unto it . And the Mind of Man in this State may be considered ; either ( 1. ) as to its Dispositions and Inclinations . ( 2. ) As to its Power and Actings , with respect unto Spiritual Supernatural Things . ( 1. ) As to its Dispositions , it is ( from the Darkness described ) perverse and depraved , whereby Men are alienated from the Life of God , Ephes. 4. 18. for this Alienation of Men from the Divine Life , is from the depravation of their Minds . Hence are they said to be Alienated and Enemies in their Minds by wicked Works , or by their Minds in wicked Works , being fixed on them , and under the Power of them , Col. 1. 21. And that we may the better understand what is intended hereby , we may consider both what is this Life of God , and how the unregenerate Mind is alienated from it . Sect. 21 1. All Life is from God. The Life which we have in common with all other living Creatures is from him , Acts 17. 28. Psal. 104. 30. And ( 2. ) that peculiar vital Life which we have by the union of the rational Soul with the Body is from God also , and that in an especial manner , Gen. 2. 7. Job 10. 12. But neither of these are any-where called the Life of God. But it is an especial Life unto God which is intended , and sundry things belong thereunto , or sundry things are applyed unto the Description of it . ( 1. ) It is the Life which God requireth of us , that we may please him here , and come to the enjoyment of him hereafter . The Life of Faith and Spiritual Obedience by Jesus Christ , Rom. 1. 17. Gal. 2. 20. I live by the Faith of the Son of God , Rom. 6. 7. ( 2. ) It is that Life which God worketh in us , not Naturally by his Power , but Spiritually by his Grace ; And that both as to the Principle and all the Vital Acts of it , Ephes. 2. 1 , 5. Phil. 2. 13. ( 3. ) It is that Life whereby God liveth in us , that is , in and by his Spirit through Jesus Christ. Gal. 2. 20. Christ liveth in me , and where the Son is there is the Father ; whence also this Life is said to be hid with him in God , Col. 3. 3. ( 4. ) It is the Life whereby we live to God , Rom. 6. 7. whereof God is the Supream and Absolute End , as he is the principal efficient Cause of it . And two things are contained herein ; ( 1. ) That we do all things to his Glory . This is the proper End of all the Acts and Actings of this Life , Rom. 14. 7 , 8. ( 2. ) That we design in and by it , to come unto the eternal enjoyment of him , as our Blessedness and Reward , Gen. 15. 1. ( 5. ) It is the Life whereof the Gospel is the Law and Rule , John 6. 68. Acts 5. 20. ( 6. ) A Life , all whose Fruits are Holiness and Spiritual Evangelical Obedience , Rom. 6. 22. Phil. 1. 11. Lastly , It is a Life that dieth not , that is not obnoxious unto Death , Eternal Life , John 17. 3. These things contain the chief concerns of that peculiar Spiritual Heavenly Life , which is called the Life of God. Sect. 22 2. The Carnal Mind is alienated from this Life ; it hath no liking of it , no inclination to it , but carrieth away the whole Soul with an aversation from it . And this Alienation or Aversation appears in two things ; ( 1. ) In its unreadiness and unaptness to receive Instructions in and about the Concernments of it . Hence are Men dull and flow of heart to believe , Luke 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 5. 11 , 12. Heavy in Hearing , and flow in the Apprehension of what they hear . So are all Men towards what they do not like but have an aversation from . This God complains of in the People of old ; My People are foolish , they have not known me ; they are sottish Children , and have none understanding ; they are wise to do evil , but to do good they have no knowledg , Jer. 4. 22. ( 2. ) In the Choice and preferring of any other Life before it . The first Choice a Natural Mind makes , is of a Life in Sin and Pleasure ; which is but a Death , a Death to God , 1 Tim. 5. 6. James 5. 5. a Life without the Law , and before it comes , Rom. 7. 9. This is the Life which is suited to the Carnal Mind , which it desires , delights in , and which willingly it would never depart from . Again , if by Afflictions or Convictions it be in part or wholly forced to forsake and give up this Life , it will chuse magnifie and extol a moral Life , a Life in , by and under the Law , though at the last it will stand it in no more stead than the Life of Sin and Pleasure , which it hath been forced to forgo , Rom. 9. 32. Chap. 10. 3. The thoughts of this Spiritual Life , this Life of God , it cannot away with ; the Notions of it are Uncouth , the Description of it is Unintelligible , and the Practice of it either odious Folly or needless Superstition . This is the Disposition and Inclination of the Mind towards Spiritual Things , as it is corrupt and depraved . Sect. 23 2. The Power also of the Mind , with respect unto its actings toward Spiritual Things may be considered . And this in short is none at all , in the sense which shall be explained immediately , Rom. 5. 6. for this is that which we shall prove concerning the Mind of a Natural Man , or of a Man in the State of Nature ; how-ever it may be excited and improved , under those Advantages of Education and Parts which it may have received ; yet is not able , hath not a power of its own , Spiritually and Savingly , or in a due manner to receive , embrace , and assent unto Spiritual Things , when proposed unto it in the Dispensation and Preaching of the Gospel , unless it be renewed , enlightned , and acted by the Holy Ghost . Sect. 24 This the Apostle plainly asserts , 1 Cor. 2. 14. The Natural Man receiveth not the Things of the Spirit of God , for they are foolishness unto him ; neither can he know them , because they are spiritually discerned . ( 1. ) The Subject spoke of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , animalis homo , the natural Man , he who is a natural Man. This Epithete is in the Scripture opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Spiritual , 1 Cor. 15. 44. Jud. 15. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are described by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as have not the Spirit of God. The foundation of this distinction , and the distribution of Men into these two sorts thereby , is laid in that of our Apostle 1 Cor. 15. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The first Adam was made a living Soul ; Hence every Man who hath no more but what is traduced from him , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he is a living Soul , as was the first Adam . And the last Adam is made a quickning Spirit ; Hence he that is of him , Partaker of his Nature , that derives from him , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Spiritual Man. The Person therefore here spoken of , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is one that hath all that is or can be derived from the first Adam , one endowed with a rational Soul , and who hath the use and exercise of all its rational Faculties . Sect. 25 Some who look upon themselves almost so near to Advancements , as to countenance them in Magisterial Dictates , and scornful Reflections upon others ; tell us , that by this Natural Man , a Man given up to his Pleasures , and guided by bruitish Affections , and no other is intended ; one that gives himself up to the government of his Inferiour Faculties . But no rational Man , no one that will attend unto the Dictates of Reason , is at all concerned in this Assertion . But how is this proved ? If we are not content with bare affirmations , we must at length be satisfied with railing ▪ and lying , and all sorts of Reproaches . But the Apostle in this Chapter distributes all Men living into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Spiritual and Natural . He who is not a Spiritual Man , be he who and what he will , be he as rational as some either presume themselves to be , or would beg of the World to believe that they are , is a Natural Man. The supposition of a middle state of Men is absolutely destructive of the whole Discourse of the Apostle as to its proper design . Besides , this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the best and softest term that is given in the Scripture to unregenerate Men , with respect untoth●e Things of God ; and there is no reason why it should be thought only to express the worst sort of them thereby . The Scripture terms not Men peculiarly captivated unto bruitish Affections , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , natural Men , but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Pet. 2. 12. natural bruit Beasts . And Austin gives us a better account of this Exposition , Tractat. 98. in Johan . Animalis homo , i. e. qui secundum hominem sapit , animalis dictus ab anima , carnalis a carne , quia ex anima & carne constat omnis homo , non percipit ea quae sunt Spiritus Dei , i. e. quid gratia credentibus conferat crux Christi . And another ; Carnales dicimur , quando totos nos voluptatibus damus ; Spirituales , quando Spiritum Sanctum praevium sequimur ; id est , cum ipso sapimus instruente , ipso ducimur auctore . Animales reor esse Philosophos qui proprios cogitatus putant esse Sapientiam , de quibus recte dicitur , animalis autem homo non recipit ea quae sunt Spiritus , stultitia quippe est ei . Hieronim . Comment . in Epist. ad Gal. cap. 5. And another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in 1 Cor. 2. 15. The Natural Man is he who ascribes all things to the Power of the Reasonings of the Mind , and doth not think that he stands in need of Aid from Above , which is madness . For God hath given the Soul that it should learn and receive what he bestows , or what is from him , and not suppose that it is sufficient of it self , or to it self . Eyes are beautiful and profitable ; but if they would see without Light , this Beauty and Power will not profit but hurt them . And the Mind if it would see ( Spiritual Things ) without the Spirit of God , it doth but ensnare it self . And it is a sottish Supposition , that there are a sort of unregenerate Rational Men , who are not under the power of corrupt Affections in and about Spiritual Things ; seeing the carnal Mind is enmity against God. This therefore is the Subject of the Apostle's Proposition , namely , a Natural Man , every one that is so , that is no more but so , that is , every one who is not a Spiritual Man , is not one who hath received the Spirit of Christ , v. 11 , 12. one that hath the Spirit of a Man enabling him to search and know the things of a Man , or to attain Wisdom in things Natural , Civil , or Political . Sect. 26 2ly , There is in the words a supposition of the proposal of some things unto the Mind of this Natural Man. For the Apostle speaks with respect unto the Dispensation and Preaching of the Gospel , whereby that Proposal is made , v. 4. 7. and these things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the things of the Spirit of God ; which are variously expressed in this Chapter , v. 7. They are called the Wisdom of God in a Mystery , the hidden Wisdom that God hath ordained . v. 12. The things that are freely given unto us of God. v. 16. The mind of Christ. v. 2. Jesus Christ and him crucified . And sundry other ways to the same purpose . These are in the Gospel and belong to the preaching of it , precepts innumerable concerning moral Duties to be observed towards God , our selves , and other Men. And all these have a Coincidence with , and a suitableness unto the inbred Light of Nature , because the principles of them all are indelibly ingrafted therein . These things being in some sense the things of a man , may be known by the Spirit of a Man that is in him , v. 11. Howbeit they cannot be observed and practised according to the mind of God , without the Aid and Assistance of the Holy Ghost . But these are not the things peculiarly here intended , but the Mysteries , which depend on more sovereign Supernatural Revelation , and that wholly . Things that Eye hath not seen , nor Ear heard , nor have they entred into the heart of man to conceive , v. 9. Things of God's Sovereign Counsel , whereof there were no impressions in the Mind of Man in his First Creation , see Ephes. 3. v. 8. 9 , 10 , 11. Sect. 27 3ly . that which is affirmed of the Natural Man , with respect unto these Spiritual things , is doubly expressed . ( 1 ) By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he receiveth them not . ( 2 ) By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he cannot know them . In this double Assertion , ( 1 ) A Power of receiving Spiritual things is denyed , he cannot know them . He cannot receive them . As Rom. 7. 8. The Carnal Mind is not Subject to the Law of God , neither indeed can be ; and the rea●●n hereof is subjoyned ; because they are Spiritually discerned , a thing which such a Person hath no power to effect . ( 2. ) a Will of rejecting them is implyed . He receiveth them not , for the Reason hereof is , because they are foolishness unto him . They are represented unto him under such a notion , as that he will have nothing to do with them . ( 3. ) Actually . ( and ) that both because he cannot , and because he will not , ) he receives them not . The Natural Man neither can , nor will , nor doth receive the things of the Spirit of God ; is altogether uncapable of giving them admission in the sense to be explained . To clear and free this Assertion from Objections it must be observed . Sect. 28 1. That it is not the meer * Literal Sense of Doctrines or Propositions of Truth that is intended . For instance that Jesus Christ was crucified , mentioned by the Apostle . v. 2. is a Proposition , whose sense and importance any Natural Man may understand , and assent unto its Truth , and so be said to receive it . And all the Doctrines of the Gospel may be taught and declared , in Propositions and Discourses , the sense and meaning whereof a Natural Man may understand . And in the due investigation of this sense , and judging thereon concerning Truth and Falshood , lies that use of Reason in religious things , which some would ignorantly confound with an Ability of discerning Spiritual things in themselves , and their own proper Nature . This therefore is granted ; but it is denyed that a Natural Man can receive the things themselves . There is a wide difference between the Mind 's receiving Doctrines Notionally , and its receiving the things taught in them really . The first a Natural Man can do . It is done by all , who by the use of outward means do know the Doctrine of the Scripture , in distinction from ignorance , falshood and errour . Hence Men Unregenerate are said to know the way of Righteousness , 2 Pet. 2. 21. that is , Notionally and Doctrinally ; for Really , saith our Apostle they cannot . Hereon they profess that they know God , that is the things which they are taught concerning him and his will , whilst in works they deny him , being abominable and disobedient , Tit. 1. 16. Rom. 2. 17 , 18. In the latter way they only receive Spiritual things , in whose Minds they are so implanted as to produce their real and proper Effects , Rom. 12. 2. Ephes. 4. 22 , 23 , 24. And there are two things required unto the receiving of Spiritual things Really and as they are in themselves . Sect. 29 ( 1. ) That we discern , assent unto them , and receive him , under an Apprehension of their conformity and agreeableness to the Wisdom , Holiness , and Righteousness of God , 1 Cor. 1. 23 , 24. The Reason why men receive not Christ crucified as preached in the Gospel , is because they see not a consonancy in it unto the Divine Perfections of the Nature of God. Neither can any receive it until they see in it an Expression of Divine Power and Wisdom . This therefore is required unto our receiving the things of the Spirit of God in a due manner ; namely , that we spiritually see and discern their answerableness unto the Wisdom , Goodness and Holiness of God , wherein lyes the principal Rest and Satisfaction of them that really believe . This a Natural man cannot do . 2. That we discern their suitableness unto the great Ends for which they are proposed as the means of accomplishing . Unless we see this clearly and distinctly we cannot but judg them Weakness and Foolishness . These Ends being the Glory of God in Christ , with our Deliverance from a state of sin and misery , with a Translation into a state of Grace and Glory ; unless we are acquainted with these things , and the aptness and fitness , and Power of the things of the Spirit of God to effect them , we cannot receive them as we ought ; and this a Natural Man cannot do . And from these considerations unto which sundry others of the like nature might be added , it appears how and whence it is , that a Natural Man is not capable of the things of the Spirit of God. Sect. 29 Secondly , it must be observed that there is , or may be , a two-fold Capacity or Ability of receiving , knowing or understanding Spiritual things in the Mind of a Man. 1. There is a Natural Power consisting in the suitableness , and proportionableness of the faculties of the Soul , to receive Spiritual things in the way that they are proposed unto us . This is supposed in all the Exhortations , Promises , Precepts , and Threatnings of the Gospel . For in vain would they be proposed unto us , had we not rational Minds and Understandings to apprehend their sence , use , and importance ; and also meet Subjects for the Faith , Grace and Obedience which are required of us . None pretend that men are in their Conversion to God , like stocks and stones , or bruit beasts that have no understanding . For although the work of our Conversion is called a turning of stones into children of Abraham ; because of the greatness of the change , and because of our selves we contribute nothing thereunto : yet if we were every way as such , as to the capacity of our natures , it would not become the Wisdom of God to apply the means mentioned for effecting of that Work. God is said indeed herein to give us an understanding , 1 Joh. 5. 20. but the Natural Faculty of the Understanding is not thereby intended but only the Renovation of it by Grace , and the actual exercise of that Grace in apprehending Spiritual things . There are two Adjuncts of the Commands of God ; ( 1. ) That they are equal , ( 2. ) That they are Easy , or not grievous . The former they have from the nature of the things commanded and the fitness of our Minds to receive such Commands , Ezek. 28. 25. The latter they have from the dispensation of the Spirit and Grace of Christ , which renders them not only possible unto us , but easy for us . * Some pretend that whatever is required of us , or prescribed unto us in a way of Duty , that we have a Power in and of our selves to perform . If by this Power they intend no more , but that our Minds and the other rational Faculties of our Souls , are fit and meet , as to their natural Capacity , for and unto such Acts , as wherein those duties do consist , it is freely granted . For God requires nothing of us , but must be acted in our Minds and Wills , and which they are naturally meet and suited for . But if they intend such an active Power and Ability , as being excited by the Motives proposed unto us , can of it self answer the Commands of God in a due manner ; They deny the Corruption of our Nature by the entrance of sin , and render the Grace of Christ useless , as shall be demonstrated . 2. That is , or may be a Power in the Mind to discern Spiritual things , whereby it is so able to do it , as that it can immediately exercise that Power in the Spiritual discerning of them upon their due Proposal unto it , that is Spiritually ; as a man that hath a Visive Faculty sound and entire , upon the due proposal of visible Objects unto him , can discern and see them . This Power must be Spiritual and Supernatural . For whereas to receive Spiritual things , Spiritually , is so to receive them as really to believe them with Faith Divine and Supernatural , to love them with Divine Love , to conform the whole Soul and Affection unto them , Rom. 6. 17. 2. Cor. 3. 18. no Natural Man hath power so to do ; This is that which is denied in this place by the Apostle : Wherefore between the Natural Capacity of the Mind , and the Act of Spiritual Discerning , there must be an interposition of an Effectual Work of the Holy Ghost inableing it thereunto , 1 Joh. 5. 20 , 1 Cor. 4. 6. Sect. 31 Of the Assertion thus laid down and explained the Apostle gives a double Reason ; the first taken from the Nature of the things to be known , with respect unto the Mind and Understanding of a Natural Man , the other from the Way or Manner whereby alone Spiritual things may be acceptably discerned . 1. The first Reason taken from the Nature of the things themselves with respect unto the mind , is , that they are foolishness . In themselves they are the Wisdom of God , 2. Cor. 2. 7. Effects of the Wisdom of God , and those which have the impress of the Wisdom of God upon them ; and when the Dispensation of them was said to be foolishness , the Apostle contends not about it , but tells them how-ever it is the foolishness of God , 1 Cor. 1. 15. which he doth to cast contempt on all the Wisdom of Men , whereby the Gospel is despised : And they are the hidden Wisdom of God ; such an effect of Divine Wisdom as no Creature could make any discovery of , Ephes. 3. 9 , 10. Job 28. 20 , 21 , 22. And they are the Wisdom of God in a Mystery , or full of deep mysterious Wisdom . But to the Natural Man they are foolishness , not only although they are the Wisdom of God , but peculiarly because they are so , and as they are so ; for the Carnal Mind is Enmity against God. Now that is esteemed foolishness , which is looked on either as weak and impertinent , or as that which contains or expresseth Means and Ends disproportionate , or as that which is undesirable in comparison of what may be set up in competition with it , or is on any other consideration not eligible , or to be complyed with on the terms whereon it is proposed . And for one or other , or all of these Reasons , are Spiritual Things , namely , those here intended , wherein the Wisdom of God in the Mystery of the Gospel doth consist , foolishness unto a Natural Man ; which we shall demonstrate by some Instances . Sect. 32 ( 1. ) That they were so unto the Learned Philosophers of old , both our Apostle doth testifie , and the known Experience of those first Ages of of the Church makes evident , 1 Cor. 1. 22 , 23 , 26 , 27 , 28. Had Spiritual Things been suited unto the Minds or Reasons of Natural Men , it could not be but that those who had most improved their Minds , and were raised unto the highest exercise of their Reasons , must much more readily have received and embraced the Mysteries of the Gospel , than those who were poor , illiterate , and came many degrees behind them in the Exercise and Improvement thereof . So we see it is as to the Reception of any thing in Nature or Morality , which being of any worth is proposed unto the Minds of Men ; they are embraced soonest by them that are wisest and know most . But here things fell out quite otherwise ; they were the Wise , the Knowing , the Rational , the Learned Men of the World , that made the greatest and longest opposition unto Spiritual Things ; and that expresly and avowedly , because they were foolishness unto them , and that on all the accounts before-mentioned ; and their opposition unto them they managed with Pride , Scorn , and Contempt , as they thought foolish things ought to be handled . Sect. 33 The profound Ignorance and Confidence whence it is that some of late are not ashamed to Preach and Print , That it was the Learned , Rational , Wise part of Mankind , as they were esteemed or professed of themselves ; the Philosophers , and such as under their Conduct pretended unto a Life according to the Dictates of Reason , who first embraced the Gospel , as being more disposed unto its Reception than others , cannot be sufficiently admired or despised . Had they once considered what is spoken unto this purpose in the New Testament , or knew any thing of the Entrances , Growth , or Progress of Christian Religion in the World , they would themselves be ashamed of this folly . But every day in this Matter , Prodeunt Orators novi , stulti adolescentuli , who talk confidently , whilst they know neither what they say , nor whereof they do affirm . Sect. 34 2. The principal Mysteries of the Gospel , or the Spiritual Things intended , are by many looked on and rejected as foolish , because false and untrue . Though indeed they have no reason to think them false , but because they suppose them foolish ; and they fix upon charging them with falsity , to countenance themselves in judging them to be folly . Whatever concerns the Incarnation of the Son of God , the Satisfaction that he made for Sin and Sinners ; the Imputation of his Righteousness unto them that believe ; the effectual working of his Grace in the Conversion of the Souls of Men , which with what belongs unto them , comprize the greatest part of the Spiritual Things of the Gospel , are not received by many , because they are false as they judg . And that which induceth them so to determine , is because they look on them as foolish and unsuited unto the rational Principles of their Minds . Sect. 35 3. Many plainly scoff at them , and despise them as the most contemptible Notions that Mankind can exercise their Reasons about . Such were of old Prophesied concerning , 2 Pet. 3. 3 , 4. and things at this day are come to that pass . The World swarms with Scoffers at Spiritual Things , as those which are unfit for rational , noble , generous Spirits to come under a sense or power of , because they are so foolish . But these things were we foretold of , that when they came to pass we should not be troubled or shaken in our Minds . Yea , the Atheism of some , is made a means to confirm the Faith of others . Sect. 36 It is not much otherwise with some , who yet dare not engage into an open Opposition to the Gospel with them before mentioned . For they profess the Faith of it , and avow a Subjection to the Rules and Laws of it . But the things declared in the Gospel may be reduced unto two Heads , as was before observed ; ( 1. ) Such as consist in the confirmation , direction , and improvement of the moral Principles and Precepts of the Law of Nature . ( 2. ) Such as flow immediately from the Sovereign Will and Wisdom of God , being no way communicated unto us , but by Supernatural Revelation only . Such are all the Effects of the Wisdom and Grace of God , as he was in Christ reconciling the World unto himself ; the Offices of Christ , his Administration of them , and Dispensation of the Spirit , with the especial Evangelical Supernatural Graces and Duties which are required in us with respect thereunto . The first sort of these things many will greatly praise and highly extol . And they will declare how consonant they are to Reason , and what Expressions suitable unto them may be found in the Ancient Philosophers . But it is evident that herein also they fall under a double Inconvenience ; For ( 1. ) mostly they visibly transgress what they boast of as their Rule , and that above others . For where shall we meet with any , at least with many of these sort of Men , who in any measure comply with that Modesty , Humility , Meekness , Patience , Self-denial , Abstinence , Temperance , Contempt of the World , Love of Mankind , Charity and Purity , which the Gospel requires under this Head of Duties ? Pride , Ambition , Insatiable desires after Earthly Advantages and Promotions , Scoffing , Scorn and Contempt of others , Vanity of Converse , Envy , Wrath , Revenge , Railing , are none of the Moral Duties required in the Gospel . And ( 2. ) no pretence of an esteem for any one part of the Gospel , will shelter Men from the Punishment due to the rejection of the whole , by whom any essential part of it is refused . And this is the condition of many . The Things which most properly belong to the Mysteries of the Gospel , or the unsearchable Riches of the Grace of God in Christ Jesus , are foolishness unto them ; and the Preaching of them is called Canting and Folly. And some of these , although they go not so far as the Frier at Rome , who said , That St. Paul fell into great excesses in these things ; yet they have dared to accuse his Writings of Darkness and Obscurity , for no other reason , so far as I can understand , but because he insists on the Declaration of these Spiritual Mysteries . And it is not easie to express what contempt and reproach is cast by some Preachers on the Preaching of them . But it is not amiss that some have proclaimed their own shame herein , and have left it on Record to the abhorrency of Posterity . Sect. 37 5. The Event of the Dispensation of the Gospel manifesteth , That the Spiritual things of it are foolishness to the most , for as such are they rejected by them : Esa. 53. 1 , 2 , 3. Suppose a Man of good Reputation for Wisdom and Sobriety , should go unto others , and inform them , and that with Earnestness , Evidence of Love to them , and care for them , with all kind of Motives to beget a belief of what he proposeth , that by such ways as he prescribeth` , they may exceedingly increase their Substance in this World , until they exceed the wealth of Kings , a thing that the Minds of Men in their Contrivance and Designs are intent upon ; if in this case they follow not his Advice , it can be for no other reason , but because they judge the things proposed by him , to be no way suited or expedient unto the end promised , that is to be foolish things ; And this is the state of things with respect unto the Mysteries of the Gospel . Men are informed in and by the ways of God's Appointment , how great and glorious they are , and what blessed consequents there will be of a Spiritual reception of them . The Beauty and Excellency of Christ , the inestimable Priviledge of Divine Adoption , the great and pretious Promises made unto them that do believe ; the glory of the World to come ; the necessity and excellency of Holiness and Gospel-Obedience unto the attaining of Everlasting Blessedness , are Preached unto Men , and pressed on them with Arguments and Motives filled with Divine Authority and Wisdom : Yet after all this we see , how few Eventually do apply themselves with any industry to receive them , or at least actually do receive them ; for many are called but few are chosen . And the Reason is , because indeed unto their darkened Minds , these things are Foolishness , whatsoever they pretend unto the contrary . Sect. 38 Secondly ; As the instance foregoing compriseth the reasons why a Natural Man will never receive the things of the Spirit of God , so the Apostle addes a reason why he cannot ; and that is taken from the manner whereby alone they may be usefully and savingly received , which they cannot attain unto ; Because they are Spiritually discerned . In this whole Chapter he insists on an Opposition between a Natural and a Spiritual Man , Natural things and Spiritual things , Natural light and knowledg and Spiritual . The Natural Man he informs us , will by a Natural light discern Natural things . The things of a Man knoweth the Spirit of a Man. And the Spiritual Man by a Spiritual light received from Jesus Christ , discerneth Spiritual Things . For none knoweth the things of God , but the Spirit of God , and he to whom He will reveal them . This Ability the Apostle denies unto a Natural Man. And this he proves ( 1 ) Because it is the Work of the Spirit of God , to endow the Minds of Men with that ability , which there were no need of , in case Men had it of themselves by Nature . And ( 2 ) ( as he shews plentifully elsewhere ) The Light it self , whereby alone Spiritual things can be Spiritually discerned , is wrought , effected , created in us , by an Almighty Act of the Power of God , 2. Cor. 4. 6. Sect. 39 From these Things premised it is evident , That there is a two-fold Impotency on the Minds of Man with respect unto Spiritual things ; ( 1. ) That which immediately affects the Mind , a Natural Impotency whence it cannot receive them , for want of Light in it self ; ( 2 ) That which affects the Mind by the Will and Affections , a Moral Impotency , whereby it cannot receive the things of the Spirit of God , because unalterably it will not ; and that because from the unsuitableness of the Object unto its Will and Affections , and the Mind by them , they are Foolishness unto it . ( 1 ) There is in unregenerate Men a † Natural Impotency , through the immediate depravation of the faculties of the Mind , or understanding , whereby a Natural Man is absolutely unable without an especial Renovation by the Holy Ghost to discern Spiritual things in a saving manner . Neither is this Impotency , although absolutely and naturally insuperable , and although it have in it also the nature of a punishment , any excuse or Alleviation of the sin of Men when they receive not Spiritual things , as proposed unto them ; for although it be our misery , it is our sin ; it is the misery of our Persons , and the sin of our Natures . As by it there is an inconformity in our Minds to the Mind of God , it is our sin ; as it is a consequent of the Corruption of our Nature by the fall , it is an Effect of sin ; and as it exposeth us unto all the ensuing evil of sin and unbelief , it is both the punishment and cause of Sin. And no man can plead his sin or fault , as an excuse of another sin in any kind . This Impotency is Natural ; because it consists in the deprivation of the Light and Power that was Originally in the faculties of our Minds or Understandings , and because it can never be taken away or cured but by an immediate communication of a new Spiritual power and Ability unto the Mind it self by the Holy Ghost in its Renovation , so curing the Depravation of the Faculty it self . And this is consistent with what was before declared , the Natural Power of the Mind to receive Spiritual things : For the Power respects the Natural Capacity of the faculties of our Minds ; this Impotency the Depravation of them with respect unto Spiritual Things . Sect. 41 2. There is in the Minds of Unregenerate persons a Moral Impotency , which is reflected on them greatly from the Will and Affections , whence the Mind never will receive Spiritual things ; that is , it will always and unchangeably reject and refuse them , and that because of various Lusts , Corruptions and Prejudices invincibly fixed in them , causing them to look on them as Foolishness . Hence it will come to pass that no Man shall be judged and perish at the last day meerly on the acount of his Natural Impotency . Every one to whom the Gospel hath bin preached , and by whom it is refused , shall be convinced of positive actings in their Minds , rejecting the Gospel for the Love of Self , Sin , and the World. Thus our Saviour tells the Jews , that no Man can come unto him unless the Father draw him , Joh. 6. 44. Such is their Natural Impotency that they cannot , nor is it to be cured but by an immediate Divine Instruction or Illumination , as it is written , they shall be all taught of God , v. 45. But this is not all , he tells them elsewhere ; you will not come unto me that you may have Life , Joh. 5. 40. The present thing in question was not the Power or Impotency of their Minds , but the obstinacy of their Wills and Affections which Men shall principally be judged upon at the last day . For this is the Condemnation that light is come into the World , and Men loved darkness rather than light , because their deeds are evil . Joh. 3. 19. Hence it follows ; ( 3. ) That the Will and Affections being more corrupted than the Understanding , as is evident from their Opposition unto , and defeating of its manifold Convictions ; no Man doth actually apply his Mind to the receiving of the things of the Spirit of God to the utmost of that Ability which he hath . For all unregenerate Men are invincibly impeded therein , by the corrupt stubbornness and perverseness of their Wills and Affections . There is not in any of them a due improvement of the capacity of their Natural Faculties , in the use of means , for the discharge of their Duty towards God herein . And what hath been pleaded , may suffice for the vindication of this Divine Testimony , concerning the disability of the Mind of Man in the State of Nature , to understand and receive the Things of the Spirit of God in a spiritual and saving manner , how-ever they are proposed unto it ; which those who are otherwise minded may despise whilst they please , but are no way able to answer or evade . Sect. 42 And hence we may judge of that Paraphrase and Exposition of this place which One hath given of late ; But such things as these , they that are led only by the Light of Humane Reason , the Learned Philosophers , &c. do absolutely despise , and so hearken not after the Doctrine of the Gospel , for it seems folly to them . Nor can they by any study of their own come to the knowledge of them ; for they are only to be had by understanding the Prophesies of the Scripture , and other such Means which depend on Divine Revelation , the Voice from Heaven , Descent of the Holy Ghost , Miracles , &c. ( 1. ) The Natural Man is here allowed to be the Rational Man , the Learned Philosopher , one walking by the Light of Humane Reason , which complies not with their Exception to this Testimony , who would have only such an one , as is sensual and given up unto bruitish Affections to be intended . But yet neither is there any ground ( though some countenance be given to it by Hierome ) to fix this Interpretation unto that Expression . If the Apostle may be allowed to declare his own Mind , he tells us , That he intends every one of what sort and condition soever , who hath not received the Spirit of Christ. ( 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is paraphrased by , doth absolutely despise ; which neither the Word here , nor elsewhere , nor its disposal in the present Connexion will allow of , or give countenance unto . The Apostle in the whole Discourse gives an account why so few received the Gospel , especially of those who seemed most likely so to do , being Wise and Learned Men ; and the Gospel being no less than the Wisdom of God. And the Reason hereof he gives from their disability to receive the things of God , and their hatred of them , or opposition to them , neither of which can be cured but by the Spirit of Christ. ( 3. ) The Apostle treats not of what Men could find out by any study of their own , but of what they did , and would do , and could do no otherwise , when the Gospel was proposed , declared , and preached unto them . They did not , they could not receive , give assent unto , or believe the Spiritual Mysteries therein revealed . ( 4. ) This Preaching of the Gospel unto them , was accompanied with , and managed with those Evidences mentioned ; namely , the Testimonies of the Prophesies of Scripture , Miracles , and the like , in the same way and manner , and unto the same degree as it was towards them by whom it was received and believed . In the outward means of Revelation and its Proposition , there was no difference . ( 5. ) The proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiveth not , is given us in the ensuing Reason and Explanation of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he cannot know them ; that is , unless he be spiritually enabled thereunto by the Holy Ghost . And this is farther confirmed in the Reason subjoyned , because they are spiritually discerned . And to wrest this unto the outward means of Revelation , which is directly designed to express the internal manner of the Mind's reception of things revealed , is to wrest the Scripture at pleasure . How much better doth the Description given by Chrysostom of a Natural and Spiritual Man , give Light unto and determine the sense of this place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Natural Man is He who lives in or by the Flesh , and hath not his Mind as yet enlightned by the Spirit ; but only hath that inbred Humane Understanding which the Creator hath endued the Minds of all Men withal . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Spiritual Man is he who liveth by the Spirit , having his Mind enlightned by him ; having not only an inbred Humane Understanding , but rather a Spiritual Understanding b●stowed on him graciously ; wh●ch the Holy Ghost endues the Minds of Believers withal . But we proceed . Sect. 43 Having cleared the Impotency to discern Spiritual Things spiritually , that is in the Minds of Natural Men by reason of their Spiritual Blindness , or that Darkness which is in them ; It remains that we consider what is the Power and Efficacy of this Darkness to keep them in a constant and unconquerable Aversation from God and the Gospel . To this purpose some Testimonies of Scripture must be also considered . For notwithstanding all other Notions and Disputes in this matter , for the most part complyant with the Inclinations and Affections of corrupted Nature , by them must our Judgments be determined , and into them is our Faith to be resolved . I say then , that this Spiritual Darkness hath a Power over the Minds of Men to alienate them from God ; that is , this which the Scripture so calleth , is not a meer Privation , with an Impotency in the Faculty ensuing thereon ; but a depraved Habit , which powerfully , and as unto them in whom it is , unavoidably influenceth their Wills and Affections into an opposition unto Spiritual Things ; the Effects whereof the World is visibly filled withal at this Day . And this I shall manifest first in General , and then in Particular Instances . And by the whole it will be made to appear , that not only the Act of believing and turning unto God , is the sole Work and Effect of Grace , which the Pelagians did not openly deny , and the Semi-pelagians did openly grant ; but also that all Power and Ability for it , properly so called , is from Grace also . Sect. 44 ( 1. ) Col. 1. 13. We are said to be delivered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; from the Power of Darkness . The word signifies such a Power as consists in Authority or Rule , that bears sway , and commands them who are obnoxious unto it . Hence the Sins of Men , especially those of a greater Guilt than ordinary , are called Works of Darkness , Ephes. 5. 11. not only such as are usually perpetrated in the dark , but such as the darkness also of Mens Minds doth encline them unto and naturally produce . That also which is here called the Power of Darkness , is called the Power of Satan , Acts 26. 18. For I acknowledg that it is not only or meerly the internal Darkness , or blindness of the Minds of Men in the State of Nature that is here intended , but the whole State of Darkness , with what is contributed thereunto by Satan and the World. This the Prophet speaks of , Isa. 60. 2. Behold , Darkness shall cover the Earth , and gross Darkness the People , but the Lord shall arise upon thee . Such a Darkness it is as nothing can dispel , but the Light of the Lord arising on and in the Souls of Men ; But all is resolved into internal Darkness . For Satan hath no Power in Men , nor Authority over them , but what he hath by means of this Darkness . For by this alone doth that Prince of the Power of the Air work effectually in the Children of Disobedience , Ephes. 2. 2. Hereby doth he seduce , pervert , and corrupt them ; nor hath he any way to fortifie and confirm their Minds against the Gospel , but by increasing this blindness or darkness in them , 2 Cor. 4. 4. Sect. 45 An Evidence of the Power and Efficacy of this Darkness , we may find in the Devil himself . The Apostle Peter tells us , That the Angels who sinned are kept unto Judgment under Chains of Darkness , 2 Pet. 2. 4. It is plain that there is an allusion in the words unto the dealings of Men with stubborn and hainous Malefactors . They do not presently execute them upon their Offences , nor when they are first apprehended . They must be kept unto a solemn day of Tryal and Judgment . But yet to secure them that they make no escape , they are bound with Chains which they cannot deliver themselves from . Thus God deals with fallen Angels . For although yet they go to and fro in the Earth , and walk up and down in it , as also in the Air , in a seeming Liberty and at their pleasure , yet are they under such Chains as shall securely hold them unto the great Day of their Judgment and Execution . That they may not escape their appointed Doom , they are held in Chains of Darkness . They are alwayes so absolutely and universally under the Power of God , as that they are not capable of the Vanity of a Thought for the subducting themselves from under it . But whence is it that in all their Wisdom , Experience , and long-continued Prospect which they have had of their future eternal Misery , none of them ever have attempted , or ever will , a mitigation of their Punishment or Deliverance from it , by Repentance and Complyance with the Wild of God ? This is alone from their own Darkness , in the Chains whereof they are so bound ; that although they believe their own everlasting ruine , and tremble at the Vengeance of God therein , yet they cannot but continue in their course of Mischief , Disobedience and Rebellion . And although Natural Men are not under the same obdurateness with them , as having a way of Escape and Deliverance provided for them , and proposed unto them which they have not ; yet this Darkness is no less effectual to bind them in a State of Sin , without the powerful Illumination of the Holy Ghost , than it is in the Devils themselves . And this may be farther manifested by the Consideration of the Instances wherein it puts forth its Efficacy in them . Sect. 46 First ; It fills the Mind with enmity against God , and all the Things of God ; Col. 1. 21. You were Enemies in your Minds ; Rom. 8. 7. The Carnal Minds is enmity against God , it is not subject unto the Law of God , neither indeed can it be . And the Carnal Mind there intended , is that which is in every Man who hath not received , who is not made Partaker of the Spirit of God , in a peculiar saving manner , as is at large declared in the whole Discourse of the Apostle , v. 5. 6 , 9 , 10 , 11. So that the Pretence is vain and directly contradictory to the Apostle , that it is only one sort of fleshly sensual unregenerate Men whom he intends . This confidence , not only in perverting , but openly opposing of the Scripture , is but of a late date , and that which few of the Ancient Enemies of the Grace of God did rise up unto . Now God in himself is infinitely Good and Desirable . How great is his Goodness ! How great is his Beauty ! Zech. 9. 17. There is nothing in him but what is suited to draw out , to answer and fill the Affections of the Soul. Unto them that know him , he is the only Delight , Rest , and Satisfaction . Whence then doth it come to pass that the Minds of Men should be filled and possessed with enmity against him ? Enmity against , and hatred of Him who is absolute and infinite Goodness , seem incompatible unto our Humane Affections . But they arise from this Darkness , which is the Corruption and Depravation of our Nature ; by the Ways that shall be declared . Sect. 47 It is pretended and pleaded by some in these dayes , that upon an Apprehension of the Goodness of the Nature of God , as manifested in the Works and Light of Nature , Men may , without any other Advantages , love him above all and be accepted with him . But as this would render Christ and the Gospel , as objectively proposed , if not useless , yet not indispensibly necessary , so I desire to know how this enmity against God , which the Minds of all Natural Men are filled withal , if we may believe the Apostle , comes to be removed and taken away , so as that they should love him above all , seeing these things are absolute extreams and utterly irreconcileable ? This must be either by the Power of the Mind it self upon the proposal of God's Goodness unto it , or by the effectual Operation in it and upon it of the Spirit of God. Any other way is not pretended unto ; and the latter is that which we contend for . And as to the former , the Apostle supposeth the Goodness of God , and the proposal of this Goodness of God unto the Minds of Men ; not only as revealed in the Works of Nature , but also in the Law and Gospel , and yet affirms that the Carnal Mind which is in every Man , is enmity against him . And in Enmity there is neither Disposition nor Inclination to Love. In such Persons there can be no more true Love of God , than is consistent with enmity to him and against him Sect. 48 All Discourses therefore about the Acceptance they shall find with God , who love him above all for his Goodness , without any farther Communications of Christ or the Holy Spirit unto them , are vain and empty , seeing there never was nor ever will be any one dram of such Love unto God in the World. For what-ever Men may fancy concerning the Love of God ▪ where this Enmity arising from Darkness is unremoved by the ●pirit of Grace and Love , it is but a self pleasing with those false Nations of God which this Darkness suggests unto them . With these they either please themselves or are terrified , as they represent Things to their Corrupt Reason and Phancies . Men in this State destitute of Divine Revelation , did of old seek aster God , Acts 17. 27. as Men groping in the Dark . And although they did in some measure find him and know him , so far as that from the Things that were made they came to be acquainted with his eternal Power and God-head , Rom. 1. 20 , 21. yet he was still absolutely unto them the unknown God , Acts 17. 23. whom they ignorantly worshipped ; that is , they directed some Worship to him in the Dedication of their Altars , but knew him not ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And that they entertained all of them false Notions of God , is from hence evident that none of them , either by vertue of their knowledg of him did free themselves from gross Idolatry , which is the greatest Enmity unto him ; or did not countenance themselves in many Impie●ies or Sins , from those Notions they had received of God and his Goodness , Rom. 1. 20 , 21. The issue of their Disquisitions after the Nature of God was , that they glorified him not , but became vain in their Imaginations , and their foolish Hearts were darkned . Upon the common Principles of the first Being and the chiefest Good , their Fancy or Imaginations raised such Notions of God , as pleased and delighted them , and drew out their Affections ; which was not indeed unto God and his Goodness , but unto the Effect and Product of their own Imaginations . And hence it was that those that had the most raised Apprehensions concerning the Nature , Being , Goodness of God , with the highest Expressions of a constant Admiration of him and Love unto him , when by any means the true God indeed was declared unto them as he hath revealed himself , and as he will be known , these great admirers and lovers of Divine Goodness were constantly the greatest Opposers of him , and Enemies unto him . And an uncontroulable Evidence this is , That the Love of Divine Goodness , which some do fancy , in Persons destitute of Supernatural Revelation and other Aids of Grace , was in the best of them placed on the Products of their own Imaginations , and not on God himself . Sect. 49 But omitting them , we may consider the Effects of this Darkness working by Enmity in the Minds of them who have the Word preached unto them . Even in these until effectually prevailed on by victorious Grace , either closly or openly it exerts it self . And how-ever they may be doctrinally instructed in true Notions concerning God and his Attributes , yet in the Application of them unto themselves , or in the consideration of their own concernment in them , they always err in their hearts . All the Practical Notions they have of God , tend to alienate their Hearts from him ; and that either by contempt , or by an undue dread and terror . For some apprehend him slow and regardless of what they do , at least one that is not so severely displeased with them , as that it should be necessary for them to seek a change of their State and Condition . They think that God is such an one as themselves , Psal. 50. 21. at least that he doth approve them and will accept them , although they should continue in their sins . Now this is a Fruit of the highest Enmity against God , though palliated with the pretence of the most raised Notions and Apprehensions of his Goodness . For as it is an hainous Crime to imagine an outward shape of the Divine Nature , and that God is like to Men or Beasts , the height of the Sin of the most gross Idolaters , Rom. 1. 23. Psal. 106. 20. so it is a Sin of an higher Provocation , to conceive him so for like unto bestial Men , as to approve and accept of them in their Sins . Yet this false Notion of God , even when his Nature and Will are objectively revealed in the Word , this Darkness doth and will maintain in the Minds of Men , whereby they are made obstinate in their sin to the uttermost . And where this fails , it will on the other hand represent God all Fire and Fury , inexorable and intractable . See Micah 6. 6. Isa. 33. 14. Gen. 4. 13. Sect. 50 Moreover this Darkness fills the Mind with Enmity against all the Ways of God. For as the Carnal Mind is Enmity against God , so it is not subject unto his Law , neither can so be . So the Apostle informs us that Men are alienated from the Life of God , or dislike the whole way and work of living unto him , by reason of the ignorance and blindness that is in them , Ephes. 4. 18. and it esteems the whole Rule and Measure of it to be foolishness , 1 Cor. 1. 18 , 20. But I must not too long insist on Particulars , although in these dayes wherein some are so apt to boast in proud swelling words of Vanity , concerning the Power and Sufficiency of the Mind , even with respect unto Religion and Spiritual Things , it cannot be unseasonable to declare what is the Judgment of the Holy Ghost , plainly expressed in the Scriptures in this Matter ; and one Testimony thereof will be of more weight with the Disciples of Jesus Christ , than a thousand Declamations to the contrary . Sect. 51 Secondly ; This Darkness fills the Mind with Wills or perverse Lusts that are directly contrary to the Will of God , Ephes. 2. 3. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Wills or Lusts of the Mind ; that is , the habitual Inclinations of the Mind unto sensual Objects . It minds earthly things , Phil. 3. 19. And hence the Mind it self is said to be fleshly , Col. 2. 18. As unto Spiritual Things , it is born of the Flesh , and is Flesh. It likes , savours , approves of nothing but what is carnal , sensual , and vain . Nothing is suited unto it , but what is either curious , or needless , or superstitious , or sensual and earthly . And therefore are Men said to walk in the Vanity of their Minds . In the whole course of their lives they are influenced by a predominant Principle of Vanity . And in this state the Thoughts and Imaginations of the Mind are alwayes set on work to provide sensual Objects for this vain and fleshly frame ; Hence are they said to be evil continually , Gen. 6. 5. This is the course of a darkned Mind . It s vain frame or inclination , the fleshly Will of it stirs up vain Thoughts and Imaginations ; it minds the things of the flesh , Rom. 8. 5. These thoughts fix on , and represent unto the Mind Objects suited unto the satisfaction of its Vanity and Lust. With these the Mind committeth folly and lewdness , and the fleshly habit thereof is thereby heightned and confirmed ; and this multiplies Imaginations of its own kind , whereby Men inflame themselves , Isa. 57. 5. waxing worse and worse . And the particular bent of these Imaginations , doth answer the Predominancy of any especial Lust in the heart or mind . Sect. 52 It will be Objected , That although these things are so in many , especially in Persons that are become profligate in sin , yet proceeding from their Wills and corrupt sensual Affections , they argue not an Impotency in the Mind to discern and receive Spiritual Things ; but notwithstanding these Enormities of some , the Faculty of the Mind is still endued with a Power of discerning , judging and believing Spiritual Things in a due manner . Answ. 1. We do not discourse concerning the weakness and disability of the Mind in and about these things , which is as it were a natural Impotency like blindness in the Eyes , which hath been both explained and confirmed before . But it is a Moral Disability , and that as unto all the Powers of Nature invincible , as unto the right receiving of Spiritual Things , which ensues on that corrupt Depravation of the Mind in the state of Nature that the Scripture calls darkness or blindness , which we intend . ( 2. ) Our present Testimonies have sufficiently confirmed , that all the Instances mentioned , do proceed from the Depravation of the Mind . And whereas this is common unto , and equal in all unregenerate Men , if it produce not in all Effects to the same degree of Enormity , it is from some Beams of Light , and secret Convictions from the Holy Spirit , as we shall afterwards declare . ( 3. ) Our only aim is to prove the indispensible necessity of a saving Work of Illumination on the Mind , to enable it to receive Spiritual Things spiritually , which appears sufficiently from the Efficacy of this Darkness , whence a Man hath no ability to disintangle or save himself . For also ; Sect. 53 Thirdly ; It fills the Mind with Prejudices against Spiritual Things , as proposed unto them in the Gospel . And from these Prejudices it hath neither Light nor Power to extricate it self . No small part of its Depravation consists in its readiness to embrace them , and pertinacious adherence unto them . Some few of these Prejudices may be instanced . ( 1. ) The Mind from the Darkness that is in it , apprehends that Spiritual Things , the Things of the Gospel as they are proposed , have an utter inconsistency with true Contentment and Satisfaction . These are the Things which all Men by various wayes do seek after . This is the Scent and Chase which they so eagerly pursue in different Tracts , and Paths innumerable . Something they would attain or arrive unto , which should satisfie their Minds and fill their Desires . And this commonly before they have had any great Consideration of the Proposals of the Gospel , they suppose themselves in the way at least unto , by those little Tastes of Satisfaction unto their Lusts , which they have obtained in the wayes of the World. And these hopeful Beginnings they will not forgo . Isa. 57. 10. Thou art wearied in the greatness of thy way ; yet saidst thou not , There is no hope ; Thou hast found the Life of thine Hand , therefore thou wast not grieved . They are ready oft-times to faint in the pursuit of their Lusts , because of the Disappointments which they find in them , or the Evils that attend them . For which way soever they turn themselves in their Course , they cannot but see or shrewdly suspect that the end of them is , or will be Vanity and Vexation of Spirit . But yet they give not over the pursuit wherein they are engaged ; they say not , There is no hope . And the Reason hereof is , because they find the Life of their Hand . Something or other comes in daily , either from the Work that they do , or the Company they keep , or the Expectation they have , which preserves their Hope alive , and makes them unwilling to forgo their present Condition . They find it to be none of the best , but do not think there can be a better . And therefore their only design is to improve or to thrive in it . If they might obtain more Mirth , more Wealth , more Strength and Health , more Assurance of their Lives , more Power , more Honour , more suitable Objects unto their sensual Desires , then they suppose it would be better than it is ; but as for any thing which differeth from these in the whole kind , they can entertain no respect for it . In this State and Condition , Spiritual Things , the spiritual mysterious things of the Gospel are proposed unto them . At first view they judg that these Things will not assist them in the pursuit or improvement of their Carnal Satisfactions . And so far they are in the Right , they judg not amiss . The things of the Gospel will give neither Countenance nor Help to the Lusts of Men. Nay , it is no hard matter for them to come to a discovery , that the Gospel being admitted in the Power of it , will crucifie and mortifie those corrupt Affections , which hitherto they have been given up to the pursuit of . For this it plainly declares , Col. 3. 1 , 2 , 3 , 4 , 5. Tit. 2. 11 , 12. Sect. 54 There are but two things wherein Men seeking after Contentment and Satisfaction are concerned . First , The Objects of their Lusts or Desires , and then those Lusts and Desires themselves . The former may be considered in their own Nature , so they are indifferent , or as they are capable of being abused to corrupt and sinful ends . In the first way , as the Gospel condemns them not , so it adds nothing to them unto those by whom it is received . It gives not Men more Riches , Wealth , or Honour , than they had before in the World. It promises no such thing unto them that do receive it , but rather the contrary . The latter consideration of them , it condemns and takes away . And for the desires of Men themselves , the avowed Work of the Gospel is to mortifie them . And hereby the naturally corrupt Relation which is between these Desires and their Objects , is broken and dissolved . The Gospel leaves Men unless upon extraordinary occasions , their Names , their Reputations , their Wealth , their Honours , if lawfully obtained and possessed . But the League that is between the Mind and these things in all Natural Men must be broken . They must no more be looked on as the Chiefest Good , or in the place thereof , nor as the Matter of Satisfaction , but must give place to spiritual , unseen , eternal Things . This secretly alienates the Carnal Mind , and a Prejudice is raised against it , as that which would deprive the Soul of all its present Satisfaction , and offers nothing in the room of them that is suitable to any of its Desires or Affections . For by 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 Preheminence in their Minds , they consider afterwards the peculiar Doctrines of the Gospel with one or other of these Effects : For ( 1. ) some in a manner wholly despise them , reproaching those by whom they are singularly professed . What is contained in them , is of no importance in their Judgment , compared with the more necessary Duties of Morality which they pretend to embrace ; and to acquit themselves of the trouble of a search into them , reject them as unintelligible or unnecessary . Or ( 2. ) they will by forced Interpretations , enervating the Spirit , and perverting the Mystery of them , square and fit them to their own low and Carnal Apprehensions . They would reduce the Gospel and all the Mysteries of it , to their own Light as some , to Reason as others , to Philosophy as the rest ; And let them who comply not with their weak and carnal Notions of things , expect all the contemptuous Reproaches which the proud pretenders unto Science and Wisdom of old , cast upon the Apostles and first Preachers of the Gospel . Hereby advancing Morality above the Mystery and Grace of the Gospel , they at once reject the Gospel , and destroy Morality also ; for taking it off from its proper Foundation , it falls into the Dirt , whereof the Conversation of the Men of this Perswasion is no small Evidence . Sect. 59 From this Prejudice it is , that the Spiritual Things of the Gospel are by many despised and contemned . So God spake of Ephraim , Hos. 8. 12. I have written to him the great things of the Law , but they were counted as a strange thing . The things intended were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great , manifold , various things of the Law. That which the Law was then unto that People , that is the Gospel now unto us . The Torah was the intire Means of God's communicating his Mind and Will unto them , as his whole Counsel is revealed unto us by the Gospel . These things he wrote unto them , or made them in themselves and their Revelation plain and perspicuous . But when all was done they were esteemed by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as is also the Gospel , a thing forreign and alien unto the Minds of Men , which they intend not to concern themselves in . They will heed the things that are cognate unto the Principles of their Nature , things morally Good or Evil ; but for the hidden Wisdom of God in the Mystery of the Gospel , it is esteemed by them as a strange thing . And innumerable other Prejudices of the same Nature doth this Darkness fill the Minds of Men withal , whereby they are powerfully , and as unto any Light or Strength of their own , invincibly kept off from receiving of Spiritual Things in a spiritual manner . Sect. 60 Again , the Power and Efficacy of this Darkness in and upon the Souls of Unregenerate Men , will be farther evidenced by the Consideration of its especial Subject , or the Nature and Use of that Faculty which is affected with it . This is the Mind or Understanding . Light and Knowledg , are intellectual Vertues or Perfections of the Mind ; and that in every kind what-ever , whether in things Natural , Moral or Spiritual . The Darkness whereof we treat , is the Privation of Spiritual Light , or the want of it . And therefore are they opposed unto one another ; You were Darkness , but are Light in the Lord , Ephes. 5. 8. It is therefore the Mind or Understanding , which is affected with this Darkness , which is vitiated and depraved by it . Now the Mind may be considered two ways ; ( 1. ) As it is Theoretical or Contemplative , discerning and judging of things proposed unto it . So it is its office to find out , consider , discern and apprehend the truth of Things . In the Case before us , it is the duty of the Mind to apprehend , understand and receive the Truths of the Gospel as they are proposed unto it , in the manner of , and unto the end of their proposal . This , as we have manifested , by reason of its Depravation it neither doth nor is able to do , John 1. 5. 2 Cor. 2. 14. ( 2. ) It may be considered as it is practical , as to the Power it hath to direct the whole Soul , and determine the Will unto actual Operation according to its Light. I shall not enquire at present whether the Will as to the specification of its Acts , do necessarily follow the determination of the Mind or practical Understanding . I am at no more , but that it is the directive Faculty of the Soul as unto all Moral and Spiritual Operations . Hence it follows ; Sect. 61 ( 1. ) That nothing in the Soul , not the Will and Affections , can will , desire , or cleave unto any good , but what is presented unto them by the Mind , and as it is presented . That Good what-ever it be which the Mind cannot discover , the Will cannot chuse , nor the Affections cleave unto . All their actings about and concerning them , are not such as answer their Duty . This our Saviour directs us to the consideration of , Mat. 6. 22 , 23. The Light of the Body is the Eye ; if therefore thine Eye be single , the whole Body shall be full of Light. But if thine Eye be evil , the whole Body shall be full of Darkness ; if therefore the Light that is in thee be Darkness , how great is that Darkness ? As the Eye is naturally the Light of the Body , or the means thereof , so is the Mind unto the Soul. And if Darkness be in the Eye , not only the Eye but the whole Body is in Darkness , because in the Eye alone is the Light of the whole ; so if the Mind be under Darkness , the whole Soul is so also , because it hath no Light but by the Mind . And hence both is Illumination sometimes taken for the whole Work of Conversion unto God , and the Spiritual Actings of the Mind by the Renovation of the Holy Ghost , are constantly proposed , as those which precede any gracious Actings in the Will , Heart and Life ; as we shall shew afterwards . ( 2. ) As the Soul can no way by any other of its Faculties receive , embrace or adhere unto that Good in a saving manner , which the Mind doth not savingly apprehend ; so where the Mind is practically deceived , or any way captivated under the Power of Prejudices , the Will and the Affections , can no way free themselves from entertaining that evil which the Mind hath perversly assented unto . Thus where the Mind is reprobate or void of a sound Judgment ; so as to call God Evil , and Evil Good ; the Heart , Affections , and Conversation will be conformable thereunto , Rom. 1. 28 , 29. And in the Scripture , the deceit of the Mind is commonly laid down as the Principle of all Sin what-ever , 1 Tim. 2. 14. Heb. 3. 12 , 13. 2 Cor. 11. 3. Sect. 62 And this is a brief Delineation of the state of the Mind of Man whilst unregenerate , with respect unto Spiritual Things . And from what hath been spoken , we do conclude that the Mind in the state of Nature is so depraved , vitiated and corrupted , that it is not able upon the proposal of Spiritual Things unto it in the Dispensation and Preaching of the Gospel , to understand , receive and embrace them in a spiritual and saving manner , so as to have the sactifying Power of them thereby brought into and fixed in the Soul , without an internal , especial , immediate , supernatural , effectual enlightning Act of the Holy Ghost ; which what it is , and wherein it doth consist , shall be declared . Life and Death , Natural and Spiritual , Compared . CHAP. IV. ( 1. ) Of Death in Sin. All Unregenerate Men Spiritually Dead . ( 2. ) Spiritual Death two-fold . Moral . ( 3. ) Metaphorical . ( 4. ) Life Natural , what it is , and wherein it consists . ( 5. ) Death Natural , with its necessary Consequents . ( 6 , 7 , 8. ) The Supernatural Life of Adam in Innocency , in its Principle , Acts , and Power . ( 9 , 10. ) Differences between it and our Spiritual Life in Christ. ( 11 , 12. ) Death Spiritual a Privation of the Life we had in Adam ; a Negation of the Life of Christ. ( 13. ) Privation of a Principle of all Life to God. Spiritual Impotency therein . ( 14. ) Differences between Death Natural and Spiritual . ( 15 , 16 , 17. ) The Use of Precepts , Promises , and Threatnings . ( 18 , 19 , 20 , 21. ) No Man perisheth meerly for want of Power . ( 22 , 23 , 24. ) No Vital Acts in an estate of Death ; the Way of the Communication of Spiritual Life . ( 25 , 26 , 27 , 28. ) Of what Nature are the best Works of Persons Unregenerate . ( 29. ) No Disposition unto Spiritual Life under the Power of Spiritual Death . Sect. 1 ANother Description that the Scripture gives of Unregenerate Men as to their State and Condition is , That they are Spiritually Dead . And hence in like manner it follows , that there is a necessity of an internal , powerful , effectual Work of the Holy Ghost on the Souls of Men , to deliver them out of this State and Condition by Regeneration . And this principally respects their Wills and Affections , as the Darkness and Blindness before described doth their Minds and Understandings . There is a Spiritual Life whereby Men live unto God ; This they being Strangers unto , and Alienate from , are spiritually dead . And this the Scripture declares concerning all Unregenerate Persons , partly in direct words , and partly in other Assertions of the same importance . Of the first sort the Testimonies are many and express ; Ephes. 2. 1. You were dead in Trespasses and Sins ; v. 5. When you were dead in sins ; Col. 2. 13. And you being dead in your sins , and the uncircumcision of your flesh ; 2 Cor. 5. 14. If one died for all , then were all dead ; Rom. 5. 15. Through the offence of one many are dead ; v. 12. Death passed on all Men , for that all have sinned . And the same is asserted in the second Way , where the Recovery and Restauration of Men by the Grace of Christ is called their Quickning , or the bestowing of a New Life upon them , For this supposeth that they were dead or destitute of that Life which in this Revivification is communicated unto them . For that alone can be said to be quickened , which was dead before . See Ephes. 2. 5. Joh. 5. 21. Joh. 6. 63. Sect. 2 This Death that Unregenerate Persons are under is two-fold ; ( 1. ) Legal with reference unto the sentence of the Law. The Sanction of the Law was , that upon Sin Man should dye . In the day thou eatest thereof thou shalt dye the death , Gen. 2. 17. Upon this sentence Adam and all his Posterity became dead in Law , morally dead , or obnoxious unto death penally , and adjudged unto it . This Death is intended in some of the Places before mentioned ; as Rom. 5. 12. and it may be also 2 Cor. 5. 14. For as Christ dyed , so were all dead . He dyed penally under the sentence of the Law , and all were obnoxious unto death or dead on that Account . But this is not the Death which I intend , neither are we delivered from it by Regeneration but by Justification , Rom. 8. 1. Sect. 3 ( 2. ) There is in them a Spiritual Death called so Metaphorically from the Analogie and Proportion that it bears unto death Natural . Of great Importance it is to know the true nature hereof , and how by Reason thereof Unregenerate Men are utterly disabled from doing any thing that is spiritually Good , until they are quickened by the Almighty Power and irresistible Efficacy of the Holy Ghost . Wherefore to declare this aright we must consider the nature of Life and Death natural , in Allusion whereunto the Spiritual estate of Unregenerate Men is thus described . Life in general , or the Life of a Living Creature is , Actus Vivificantis in Vivificatum per unionem utriusque , The Act of a quickning Principle on a Subject to be quickened , by Virtue of their Union . And three things are to be considered in it . ( 1 ) The Principle of Life it self . And this in man is the Rational living Soul ; called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gen. 2. 7. God breathed into his nostrils the breath of Life , and Man became a living Soul. Having formed the Body of man of the Dust of the Earth , he designed him a Principle of Life Superior unto that of bruit Creatures , which is but the Exurgency and Spirit of their Temperature and Composition , though peculiarly educed by the formative Vertue and Power of the Holy Ghost , as hath been before declared . He creates for him therefore a separate , distinct , animating soul , and infuseth it into the matter prepared for its Reception . And as he did thus in the Beginning of the Creation of the Species or Kind of humane Race in its first Individuals , so he continueth to do the same in the ordinary course of the Works of his Providence for the continuation of it . For having ordained the Preparation of the Body by Generation , he immediately infuseth into it the Living Soul , the Breath of Life . ( 2 ) There is the Actus primus , or the quickning act of this Principle on the Principle quickned in and by Vertue of Union . Hereby the whole man becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Living Soul ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a person quickned by a Vital Principle , and enabled for all naturally Vital Actions . ( 3. ) There are the Acts of this Life it self . And they are of two sorts . ( 1 ) Such as flow from Life , as Life : ( 2 ) Such as proceed from it , as such a Life , from the Principle of a Rational Soul. Those of the first sort are natural and necessary ; as are all the Actings , and Energies of the Senses , of the locomotive Faculty , as also what belongs unto the receiving and improving of Nutriment . These are Acts of Life ; whence the Psalmist proves Idols to be dead things , from the want of them ; so far are they from having a Divine Life , as that they have no Life at all ; Psal. 115. 4 , 5 , 6 , 7. These are Acts of Life as Life , inseparable from it , and their End is to preserve the Union of the whole , between the quickning and quickned Principles . ( 2 ) There are such Acts of Life as proceed from the especial nature of this quickning Principle . Such are all the elicit , and imperate Acts of our Understandings and Wills ; all Actions that are voluntary , rational and peculiarly humane . These proceed from that special kind of Life , which is given by the especial quickning Principle of a rational Soul. Sect. 5 Hence it is evident wherein Death natural doth consist . And three things may be considered in it . ( 1 ) The Separation of the Soul from the Body . Hereby the Act of infusing the living Soul , ceaseth unto all its Ends. For as a Principle of Life unto the whole , it operates only by Vertue of its Union with the subject to be quickned by it . ( 2 ) A Cessation of all Vital Actings in the quickned Subject . For that Union from whence they should proceed is dissolved . ( 3 ) As a Consequent of these , there is in the Body an Impotency for , and an Ineptitude unto all Vital Operations . Not only do all Operations of Life actually cease , but the Body is no more able to effect them . There remains in it indeed , Potentia obedientialis , a passive power to receive Life again , if communicated unto it by an external efficient Cause . So the body of Lazarus being dead , had a receptive Power of a living Soul. But an active Power to dispose it self unto Life or Vital Actions , it hath not . Sect. 6 From these things we may be a just Analogie collect wherein Life and Death Spiritual do consist . And to that End some things must be previously observed . As 1 : That Adam in the state of Innocency , besides his Natural life whereby he was a Living Soul , had likewise a Supernatural Life with respect unto its end whereby he lived unto God. This is called the Life of God , Ephes. 4. 18. ; which Men now in the state of nature are alienated from ; The Life which God requires , and which hath God for its Object and End. And this Life was in him Supernatural ; for although it was concreated in , and with the rational Soul , as a perfection due unto it , in the state wherein , and with respect unto the End for which it was made ; yet it did not naturally flow from the Principles of the rational Soul ; nor were the Principles , Faculties or Abilities of it inseparable from those of the Soul it self , being only accidental Perfections of them , inlaid in them by especial Grace . This Life was necessary unto him , with respect unto the state wherein , and the End for which he was made . He was made to live unto the living God , and that in a peculiar manner ; to live unto his glory in this World , by the discharge of the rational and moral Obedience required of him , and to live afterward in his Glory , and the eternal Enjoyment of him , as his Cheifest Good and Highest Reward . That whereby he was enabled hereunto , was that Life of God , which we are alienated from in the state of Nature . 2. In this Life , as in Life in General three things are to be considered ; ( 1 ) Its Principle ; ( 2 ) Its Operation ; ( 3 ) Its Vertue ; or Habit , Act , and Power . Sect. 7 ( 1. ) There was a Quickning Principle belonging unto it . For every Life is an Act of a Quïckning Principle . This in Adam was the Image of God ; or an habitual Conformity unto God his Mind and Will ; wherein the Holiness and Righteousness of God himself was represented , Gen. 1. 26 , 27. In this Image he was created , or it was concreated with him , as a Perfection due to his Nature , in the Condition wherein he was made . This gave him an habitual disposition unto all duties of that Obedience that was required of him . It was the Rectitude of all the faculties of his Soul with respect unto his Supernatural End , Eccles. 7. 20. ( 2 ) There belonged unto it continual Actings , from , or by Vertue of , and suitable unto this Principle . All the Acts of Adam's Life should have been subordinate unto his great moral End. In all that he did , he should have lived unto God , according unto the Law of that Covenant wherein he walked before him . And an Acting in all things , suitable unto the Light in his Mind , unto the Righteousness and Holiness in his Will and Affection , that Uprightness or Integrity , or Order that was in his Soul , was his Living unto God. Sect. 8 ( 3 ) He had here-withal , Power or Ability to continue the Principle of Life in suitable Acts of it , with respect unto the whole Obedience required of him ; that is , he had a sufficiency of Ability for the Performance of any Duty , or of all , that the Covenant required . And in these three did the Supernatural Life of Adam in Innocency consist . And it is that which the Life whereunto we are restored by Christ doth answer . It answers unto it I say , and supplies its absence with respect unto the End of living unto God , according unto the New Covenant that we are taken into . For neither would the Life of Adam be sufficient for us , to live unto God according to the terms of the New Covenant ; nor is the Life of Grace we now enjoy , suited to the Covenant wherein Adam stood before God. Wherefore some Differences there are between them , the Principal whereof may be reduced into two Heads . Sect. 9 1. That Principle of this Life was wholly and intirely in Man himself . It was the Effect of another Cause , of that which was without him , namely , the Good Will and Power of God ; but it was left to grow on no other Root but what was in Man himself . It was wholly implanted in his Nature , and therein did its Springs lye . Actual Excitations by Influence of Power from God , it should have had . For no Principle of Operation can subsist in an Independence of God , nor apply it self unto Operation without his Concurence . But in the Life whereunto we are renewed by Jesus Christ , the Fountain and Principle of it is not in our selves but in him , as One common Head unto all that are made Partakers of him . He is our Life , Col. 1. 3. and our Life , ( as to the Spring and Fountain of it ) is hid with him in God. For he quickneth us by his Spirit , Rom. 8. 10. And our Spiritual Life as in us consists in the Vital Actings of this Spirit of his in Us ; for , without him we can do nothing , John 15. 3. By Vertue hereof we walk in newness of Life ; Rom. 6. 4. We live therefore hereby , yet not so much we , as Christ liveth in us ; Gal. 2. 20. Sect. 10 2. There is a Difference between these Lives with respect unto the Object of their Vital Acts. For the Life which we now lead by the faith of the Son of God , hath sundry Objects of its Actings , which the other had not . For whereas all the Actings of our Faith and Love , that is , all our Obedience doth respect the Revelation that God makes of himself and his Will unto us ; there are now New Revelations of God in Christ , and consequently new Duties of Obedience required of us , as will afterwards appear . And other such differences there are between them . The Life which we had in Adam and that which we are renewed unto in Christ Jesus , are so far of the same Nature and kind , as our Apostle manifests in sundry Places , Ephes. 4. 23 , 24. Col. 3. 10. as that they serve to the same End and Purpose . Sect. 11 There being therefore this two-fold Spiritual Life , or Ability of Living unto God , that which we had in Adam , and that which we have in Christ , we must enquire with reference unto which of these it is , that Unregenerate Men are said to be Spiritually dead , or dead in Trespasses and Sins . Now this in the first Place hath respect unto the Life we had in Adam : For the Deprivation of that Life , was in the Sanction of the Law , Thou shalt die the Death . This Spiritual Death is comprized therein , and that in the Privation of that Spiritual Life , or Life unto God , which Unregenerate Men , never had , neither de facto , nor de jure , in any state or condition . Wherefore with respect hereunto they are dead only negatively ; they have it not ; but with respect unto the Life we had in Adam , they are dead privatively , they have lost that Power of Living unto God which they had . Sect. 12 From what hath been discoursed , we may discover the Nature of this Spiritual Death , under the Power whereof all Unregenerate Persons do abide . For there are three things in it . ( 1 ) A Privation of a Principle of Spiritual Life enabling us to live unto God ; ( 2 ) A Negation of all Spiritual Vital Acts ; that is , of all Acts and Duties of holy Obedience acceptable unto God , and tending to the Enjoyment of him . ( 3 ) A total Defect and want of Power for any such Acts whatever . All these are in that Death which is a Privation of Life , such as this is . First , there is in it a Privation of a Principle of Spiritual Life , namely of that which we had before the Entrance of sin , or a Power of living unto God according to the Covenant of Works ; and a Negation of that which we have by Christ , or a Power of Living unto God according to the Tenor of the Covenant of Grace . Those therefore who are thus dead have no Principle or First Power of Living unto God , or the Performance of any Duty to be accepted with him , in order to the Enjoyment of him , according to either Covenant . It is with them as to all the Acts and Ends of Life Spiritual , as it is with the Body as to the Acts and Ends of Life Natural , when the Soul is departed from it . Why else are they said to be dead ? Sect. 13 It is objected that there is a wide difference between Death Natural and Spiritual . In Death Natural the soul it self is utterly removed and taken from the Body : but in Death Spiritual it continues . A man is still notwithstanding this Spiritual Death , endowed with an Understanding , Will , and Affections . And by these are Men enabled to perform their Duty unto God ; and yield the Obedience required of them . Answ. ( 1 ) In Life Spiritual , the Soul is unto the Principle of it , as the Body is unto the Soul in Life Natural . For in Life Natural the Soul is the quickning Principle , and the Body is the Principle quickned . When the Soul departs it leaves the Body with all its own Natural Properties , but utterly deprived of them which it had by Vertue of its Union with the Soul. So in Life Spiritual the Soul is not in and by its Essential Properties the quickning Principle of it , but it is the Principle that is quickned . And when the quickning Principle of Spiritual Life departs , it leaves the Soul with all its Natural Properties entire as to their Essence , though morally corrupted . But of all the Power and Abilities which it had by Virtue of its Union with a quickning Principle of Spiritual Life , it is deprived . And to deny such a quickning Principle of Spiritual Life superadded unto us by the Grace of Christ , distinct and separate from the Natural Faculties of the Soul , is upon the matter to renounce the whole Gospel . It is all one , as to deny that Adam was created in the Image of God , which he lost , and that we are renewed unto the Image of God by Jesus Christ. Hence . ( 2ly ) Whatever the Soul acts in Spiritual things by its Understanding , Will , and Affections , as deprived of , or not quickned by this Principle of Spiritual Life , it doth it Naturally not Spiritually , as shall be instantly made to appear . There is therefore in the first Place a Disability or Impotency unto all Spiritual things to be performed in a Spiritual manner , in all Persons not born again by the Spirit , because they are Spiritually dead . Whatever they can do ; or however Men may call what they do , unless they are endowed with a quickning Principle of Grace , they can perform no Act Spiritually vital , no Act of Life , whereby we live to God ; or that is absolutely accepted with him . Hence it is said , the Carnal Mind is enmity against God , it is not subject to the Law of God , neither indeed can it be , Rom. 8. 7. so then , they that are in the flesh cannot please God. v. 8. Men may cavil whilst they please about this carnal Mind , and contend that it is only the sensitive part of the Soul , or the Affections as corrupted by Prejudices and depraved habits of Vice. Two things are plain in the Text. First , that this Carnal Mind , is in all mankind whoever they be , who are not partakers of the Spirit of God , and his Quickning Power . Secondly ; that where it is , there is a Disability of doing any thing that should please God ; which is the Sum of what we contend for , and which Men may with as little a disparagement of their Modesty deny , as reject the Authority of the Apostle . So our Saviour as to one Instance tells us , that no Man can come unto him unless the Father draw him . Joh. 6. 4. 4. And so is it figuratively expressed where all Men being by Nature compared unto evil Trees , it is affirmed of them , that they cannot bring forth Good fruit unless their Nature be changed ; Mat. 7. 18. Chap. 12. 33. And this Disability as to Good is also compared by the Prophet unto such Effects , as lye under a Natural Impossibility of Accomplishment , Jerem. 13. 24. We contend not about Expressions . This is that which the Scripture abundantly instructeth us in . There is no Power in Men by Nature whereby they are of themselves , upon the mere proposal of their Duty in Spiritual Obedience , and Exhortations from the Word of God unto the Performance of it accompanied with all the Motives which are meet and suited to prevail with them thereunto , to perceive , know , will , or do any thing in such a Way or Manner , as that it should be accepted with God , with respect unto our Spiritual Life unto him according to his Will , and future Enjoyment of him , without the Efficacious Infusion into them , or Creation in them , of a new gracious Principle or Habit enabling them thereunto ; and that this is accordingly wrought in all that believe by the Holy Ghost , we shall afterwards declare . But it will be Objected ; and hath against this Doctrine been ever so , since the days of Pelagius , that a supposition hereof renders all Exhortations , Commands , Promises , and Threatnings , which comprize the whole Way of the external communication of the Will of God unto us , vain and useless . For to what purpose is it to exhort Blind Men to see , or Dead Men to live , or to promise Rewards unto them upon their so doing ? Should Men thus deal with stones , would it not be vain and ludicrous , and that because of their Impotency to comply with any such proposals of our Mind unto them . And the same is here supposed in Men ? as to any Ability in Spiritual things . Answ. ( 1 ) There is nothing in the highest Wisdom required in the Application of any Means to the producing of an Effect , * but that in their own Nature they are suited thereunto ; and that the Subject to be wrought upon by them , is capable of being affected , according as their Nature requires . And thus Exhortations with Promises and Threatnings are in their kind , as Moral Instruments , suited and proper to produce the Effects of Faith and Obedience in the Minds of Men. And the Faculties of their Souls , their Understandings , Wills , and Affections , are meet to be wrought upon by them unto that End. For by Mens rational Abilies they are able to discern their Nature , and judge of their Tendency . And because these Faculties are the Principle and Subject of all actual Obedience , it is granted that there is in Man a Natural , remote Passive Power to yield Obedience unto God , which yet can never actually put forth it self without the effectual working of the Grace of God , not only enabling , but working in them to will and to do . Exhortations , Promises , and Threatnings , respect not primarily our present Ability , but our Duty . Their End is , to declare unto us , not what we can do , but what we ought to do . And this is done fully in them . On the other hand , make a general Rule , that what God commands , or Exhorts us unto , with Promises made unto our Obedience , and Threatnings annexed unto a supposition of Disobedience , that we have power in and of our selves to do , or that we are of our selves able to do ; and you quite evacuate the Grace of God , or at least , make it only useful for the more easie discharge of our Duty , not necessary unto the very being of Duty it self , which is the Pelagianism Anathematized by so many Councils of old . But in the Church it hath hitherto been believed , that the Command directs our Duty , but the Promise gives strength for the performance of it . Sect. 18 ( 3. ) God is pleased to make these Exhortations and Promises to be Vehicula Gratiae , the means of communicating Spiritual Life and Strength unto Men. And he hath appointed them unto this end , because considering the Moral and Intellectual Faculties of the Minds of Men , they are suited thereunto . Hence these Effects are ascribed unto the Word , which really are wrought by the Grace communicated thereby , Jam. 1. 18. 1 Pet. 1. 23. And this in their Dispensation under the Covenant of Grace , is their proper end . God may therefore wisely make use of them , and command them to be used towards Men , notwithstanding all their own disability savingly to comply with them , seeing he can , will , and doth himself make them effectual unto the end aimed at . Sect. 19 But it will be further objected ; That if Men are thus utterly devoid of a Principle of Spiritual Life , of all Power to live unto God ; that is , to repent , believe , and yeeld obedience ; is it righteous that they should perish eternally , meerly for their disability , or their not doing that which they are not able to do ? This would be to require Brick and to give no Straw ; yea , to require much where nothing is given . But the Scripture every-where chargeth the Destruction of Men upon their wilful sin , not their weakness or disability . Answ. ( 1. ) Mens Disability to live to God is their sin . What-ever therefore ensues thereon , may be justly charged on them . It is that which came on us by the Sin of our Nature in our first Parents ; all whose Consequents are our sin and our misery , Rom. 5. 12. Had it befallen us without a guilt truly our own , according to the Law of our Creation and Covenant of our Obedience , the Case would have been otherwise . But on this Supposition , ( sufficiently confirmed else-where ) those who perish , do but feed on the Fruit of their own Wayes . Sect. 20 ( 2. ) In the Transactions between God and the Souls of Men , with respect unto their Obedience and Salvation , there is none of them but hath a Power in sundry things , as to some degrees and measures of them , to comply with his Mind and Will , which they voluntarily neglect . And this of it self is sufficient to bear the Charge of their eternal ruine . But ; ( 3. ) No Man is so unable to live unto God , to do any thing for him , but that withal he is able to do any thing against him . There is in all Men by Nature a depraved vitious habit of Mind wherein they are alienated from the Life of God. And there is no command given unto Men for Evangelical Faith or Obedience , but they can and do put forth a free positive Act of their Wills in the rejection of it , either directly or interpretatively , in preferring somewhat else before it . As they cannot come to Christ unless the Father draw them , so they will not come that they may have Life ; wherefore their Destruction is just and of themselves . This is the Description which the Scripture giveth us , concerning the Power , Ability , or Disability of Men in the State of Nature as unto the Performance of Spiritual Things . By some it is traduced as Fanatical and senseless , which the Lord Christ must answer for , not we . For we do nothing but plainly represent what he hath expressed in his Word , and if it be foolishness unto any , the Day will determine where the blame must lie . Sect. 21 Secondly ; There is in this Death an actual cessation of all Vital Acts. From this defect of Power , or the want of a Principle of Spiritual Life , it is , that Men in the state of Nature can perform no Vital Act of Spiritual Obedience ; nothing that is spiritually Good , or Saving , or Accepted with God according to the Tenor of the New Covenant ; which we shall in the second place a little explain . The whole course of our Obedience to God in Christ is the Life of God , Ephes. 4. 18. That Life which is from him in a peculiar manner , whereof he is the especial Author , and whereby we live unto him which is our End. And the Gospel which is the Rule of our Obedience , is called the words of this Life , Acts 5. 20. That which guides and directs us how to live to God. Hence all the Duties of this Life are Vital Acts , spiritually Vital Acts , Acts of that Life whereby we live to God. Sect. 22 Where therefore this Life is not , all the Works of Men are Dead Works . Where Persons are dead in sin , their Works are dead Works . They are so all of them , either in their own Nature , or with respect unto them by whom they are performed , Heb. 9. 14. They are dead Works because they proceed not from a Principle of Life , are unprofitable as dead things , Ephes. 5. 11. and end in death eternal , Jam. 1. 15. We may then consider how this Spiritual Life which enableth us unto these Vital Acts is derived and communicated unto us . ( 1. ) The original Spring and Fountain of this Life is with God ; Psal. 36. 9. With thee is the Fountain of Life ; The sole Spring of our Spiritual Life is in an especial way and manner in God. And hence our Life is said to be hid with Christ in God , Col. 3. 3. that is , as in its Eternal producing and preserving Cause . But it is thus also with respect unto all Life whatever . God is the living God , all other things are in themselves but dead Things ; their Life , what-ever it be , is in him efficiently and eminently , and in them is purely derivative . Wherefore ; Sect. 23 ( 2. ) Our Spiritual Life , as unto the especial Nature of it is specificated and discerned from a Life of any other kind , in that the fulness of it is communicated unto the Lord Christ as Mediator , Col. 1. 19. And from his fulness we do receive it . John 1. 16. There is a Principle of Spiritual Life communicated unto us from his fulness thereof , whence he quickneth whom he pleaseth . Hence he is said to be our Life , Col. 3. 4. And in our Life , it is not so much we who live , as Christ that liveth in us , Gal. 2. 20. because we act nothing but as we are acted by Vertue and Power from him , 1 Cor. 15. 10. Sect. 24 3ly ; The Fountain of this Life being in God , and the fulness of it being laid up in Christ for us , He communicates the Power and Principle of it unto us by the Holy Ghost , Rom. 8. 11. That he is the immediate efficient Cause hereof , we shall afterwards fully evince and declare . But yet he doth it so , as to derive it unto us from Jesus Christ , Ephes. 4. 15 , 16. For he is the Life , and without him , or Power communicated from him , we can do nothing , John 15. 5. 4ly ; This Spiritual Life is communicated unto us by the Holy Ghost according unto , and in order for the Ends of that New Covenant . For this is the Promise of it , That God will first write his Law in our Hearts , and then we shall walk in his Statutes ; that is , the Principle of Life must precede all vital Acts. From this Principle of Life thus derived and conveyed unto us , are all those vital Acts whereby we live to God. Where this is not , as it is not in any that are dead in sin , for from the want hereof are they denominated dead , no Act of Obedience unto God can so be performed , as that it should be an Act of the Life of God ; and this is the way whereby the Scripture doth express it . The same thing is intended , when we say in other words , that without an infused habit of internal inherent Grace , received from Christ by an efficacious Work of the Spirit no Man can believe or obey God , or perform any Duty in a saving manner , so as it should be accepted with Him. And if we abide not in this Principle , we let in the whole poysonous Flood of Pelagianism into the Church . To say that we have a sufficiency in our selves , so much as to think a good thought , to do any thing as we ought , any Power , any Ability , that is our own , or in us by Nature , however externally excited and guided by Motives , Directions , Reasons , Encouragements of what sort soever , to believe or obey the Gospel savingly in any one Instance , is to overthrow the Gospel and the Faith of the Catholick Church in all Ages . Sect. 25 But it may be Objected ; That whereas many unregenerate Persons may and do perform many duties of Religious Obedience , if there be nothing of Spiritual Life in them , then are they all sins , and so differ not from the worst things they do in this World , which are but Sins ; And if so , unto what end should they take pains about them ? Were it not as good for them to indulge unto their Lusts and Pleasures , seeing all comes to one end ? It is all sin , and nothing else ; why do the Dispensers of the Gospel press any Duties on such as they know to be in that estate ? What advantage shall they have by a complyance with them ? Were it not better to leave them to themselves and wait for their Conversion , than to spend time and labour about them to no purpose ? Answ. ( 1. ) It must be granted , That all the Duties of such Persons are in some sense sins . * It was the saying of Austin , That the Vertues of Unbelievers are splendida peccata . This some are now displeased with ; but it is easier to censure him than to confute him . Two things attend in every Duty that is properly so . ( 1. ) That it is accepted with God : And ( 2. ) that it is sanctified in them that do it ; but neither of these are in the Duties of Unregenerate Men. For they have not Faith ; And without Faith it is impossible to please God , Heb. 11. 6. And the Apostle also assures us ; That unto the defiled and unbelieving , that is , all unsanctified Persons not purified by the Spirit of Grace , All things are unclean , because their Consciences and Minds are defiled , Tit. 1. 15. So their Praying is said to be an abomination , and their Plowing sin . It doth not therefore appear what is otherwise in them or to them . But as there are Good Duties which have sin adhering to them , Isa. 64. 6. so there are sins which have good in them . For bonum oritur ex integris , malum ex quocunque defectu . Such are the Duties of Men unregenerate . Formally , and unto them they are sin , materially and in themselves they are good . This gives them a difference from , and a preference above such sins , as are every way sinful . As they are Duties they are good , as they are the Duties of such Persons they are evil , because necessarily defective in what should preserve them from being so . And on this ground they ought to attend unto them , and may be pressed thereunto . Sect. 26 ( 2ly , ) That which is good materially and in it self , though vitiated from the Relation which it hath to the Person by whom it is performed , is approved and hath its Acceptation in its proper place . For Duties may be performed two wayes . ( 1. ) In hypocrisie and pretence , so they are utterly abhorred of God in matter and manner ; that is such a poisonous Ingredient as vitiates the whole , Isa. 1. 11 , 12 , 13 , 14. Hos. 1. 4. ( 2. ) In Integrity according unto present Light and Conviction , which for the substance of them are approved . And no Man is to be exhorted to do any thing in Hypocrisie ; see Matth. 10. 21. And on this account also , that the Duties themselves are acceptable , Men may be pressed to them . But ( 3ly , ) it must be granted , that the same Duty for the substance of it in general , and performed according to the same Rule as to the outward manner of it , may be accepted in or from one , and rejected in or from another . So was it with the Sacrifices of Cain and Abel . And not only so , but the same rejected Duty may have Degrees of evil , for which it is rejected , and be more sinful in and unto one than unto another . But we must observe that the difference doth not relate meerly unto the different States of the Persons by whom such are performed ; as because one is in the state of Grace , whose Duties are accepted ; and another in the state of Nature , whose Duties are rejected as their Persons are . For although the Acceptation of our Persons be a necessary condition for the Acceptation of our Duties , as God first had respect unto Abel , and then unto his Offerings ; yet there is alwayes a real specifical diference between the Duties themselves , whereof one is accepted and the other rejected , although , it may be unto us , it be every way imperceptible . As in the Offerings of Cain and Abel , that of Abel was offered in Faith , the defect whereof in the other caused it to be refused . Suppose Duties therefore to be every way the same as to the Principles , Rule and Ends , or what-ever is necessary to render them good in their kind ; and they would be all equally accepted with God , by whomsoever they are performed , for he is no accepter of Persons . But this cannot be , but where those that perform them are partakers of the same Grace . It is therefore the Wills of Men only that vitiate their Duties , which are required of them as good ; and if so they may justly be required of them . The defect is not immediately in their State , but in their Wills and their Perversity . Sect. 27 4ly , The Will of God is the Rule of all Mens Obedience . This they are all bound to attend unto ; and if what they do through their own defect prove eventually sin unto them , yet the Commandment is just and holy , and the observance of it justly prescribed unto them . The Law is the moral cause of the performance of the Duties it requires , but not of the sinful manner of their performance . And God hath not lost his right of commanding Men , because they by their sin have lost their Power to fulfil his Commands . And if they equity of the Command doth arise from the proportioning of strength that Men have to answer it , He that by contracting the highest moral Disability that depraved habits of Mind can introduce , or a course of sinning produce in him , is freed from owning obedience unto any of God's Commands ; seeing all confess that such an habit of sin may be contracted , as will deprive them in whom it is , of all Power of Obedience . Wherefore ; Sect. 28 4. Preachers of the Gospel and others have sufficient warrant to press upon all Men , the Duties of Faith , Repentance , and Obedience , although they know that in themselves they have not a sufficiency of Ability for their due performance . For ( 1. ) it is the Will and Command of God that so they should do , and that is the Rule of all our Duties . They are not to consider what Man can do or will do , but what God requires . To make a judgment of Mens Ability , and to accommodate the Commands of God unto them accordingly , is not committed unto any of the Sons of Men. ( 2. ) They have a double End in pressing on Men the observance of Duties , with a supposition of the State of Impotency described . ( 1. ) To prevent them from such courses of sin , as would harden them , and so render their Conversion more difficult if not desperate . ( 2. ) To exercise a means appointed of God for their Conversion , or the Communication of Saving-Grace unto them . Such are God's Commands , and such are the Duties required in them . In and by them God doth use to communicate of his Grace unto the Souls of Men , not with respect unto them as their Duties , but as they are wayes appointed and sanctified by him unto such ends . And hence it follows that even such Duties as are vitiated in their performance , yet are of advantage unto them by whom they are performed . For ( 1. ) by attendance unto them , they are preserved from many sins . ( 2. ) In an especial manner from the great sin of despising God , which ends commonly in that which is unpardonable . ( 3. ) They are hereby made useful unto others , and many ends of God's Glory in the World. ( 4. ) They are kept in God's Way , wherein they may gradually be brought over unto a real Conversion unto him . Sect. 29 Thirdly ; In this State of Spiritual Death , there is not in them who are under the Power of it any Disposition , active and inclining unto Life Spiritual . There is not so in a dead Carcass unto Life Natural ; It is a Subject meet for an External Power to introduce a Living Principle into ; so the dead Body of Lazarus was quickned and animated again by the introduction of his Soul. But in it self it had not the least active Disposition nor Inclination thereunto . And no otherwise is it with a Soul dead in Trespasses and Sins . There is in it Potentia Obedientialis , a Power rendring it meet to receive the Communications of Grace and Spiritual Life . But a Disposition thereunto of its own it hath not . There is in it a remote Power , in the nature of its Faculties meet to be wrought upon by the Spirit and Grace of God. But an immediate Power disposing and enabling it unto Spiritual Acts it hath not . And the reason is , because Natural Corruption cleaves unto it , as an invincible unmoveable Habit constantly inducing unto evil , wherewith the least Disposition unto Spiritual Good is not inconsistent . There is in the Soul in the Scripture-Language ( which some call Canting ) the Body of the Sins of the Flesh , 2 Col. 11. which unless it be taken away by Spiritual Circumcision through the vertue of the Death of Christ , it will lie dead in to Eternity . There is therefore in us that which may be quickned and saved . And this is all we have to boast of by Nature . Though Man by Sin be made like the Beasts that perish , being bruitish and foolish in his Mind and Affections ; yet he is not so absolutely , he retains that living Soul , those intellectual Faculties which were the Subject of Original Righteousness , and are meet to receive again the Renovation of the Image of God by Jesus Christ. Sect. 30 But this also seems obnoxious to an Objection from the Instances that are given in the Scripture , and whereof we have experience concerning sundry good Duties performed by Men Unregenerate , and that in a tendency unto living unto God , which argues a Disposition to Spiritual Good. So Balaam desired to die the Death of the Righteous , and Herod heard John Baptist gladly , doing many things willingly . And great Endeavours after Conversion unto God , we find in many who never attain thereunto . So that to say there is no Disposition unto Spiritual Life in any Unregenerate Person , is to make them all equal , which is contrary to Experience . Answ. ( 1. ) There is no doubt but that Unregenerate Men may perform many external Duties , which are good in themselves , and lie in the order of the outward Disposal of the means of Conversion . Nor is it questioned but they may have real Designs , Desires , and Endeavours after that which is presented unto them as their chiefest Good. But so far as these Desires or Actings are meerly Natural , there is no Disposition in them unto Spiritual Life , or that which is Spiritually Good : So far as they are Supernatural , they are not of themselves . For ; ( 2. ) Although there are no preparatory Inclinations in Men , yet there are preparatory Works upon them . Those who have not the Word , yet may have Convictions of Good and Evil , from the Authority of God in their Consciences , Rom. 2. 14 , 15. And the Law in the Dispensation of it , may work Men unto many Duties of Obedience ; much more may the Gospel so do . But what-ever Effects are hereby produced , they are wrought by the Power of God exerted in the Dispensation of the Word . They are not educed out of the natural Faculties of the Minds of Men , but are Effects of the Power of God in them and upon them . For we know that in the flesh there dwelleth no good thing ; And all Unregenerate Men are no more ; for that which is born of the flesh is flesh . ( 3. ) The Actings thus effected and produced in Men Unregenerate , are neither Fruits of , nor Dispositions unto Spiritual Life . Men that are spiritually dead , may have Designs and Desires to free themselves from dying Eternally ; but such a desire to be saved , is no saving Disposition unto Life . The Nature , Causes , and Means of Regeneration . CHAP. V. ( 1. ) Description of the State of Nature , necessary unto a right understanding of the Work of the Spirit in Regeneration . ( 2. ) No possibility of Salvation unto Persons living and dying in a state of Sin. ( 3. ) Deliverance from it by Regeneration only . ( 4. ) The Holy Ghost the peculiar Author of this Work. ( 5. ) Differences about the Manner and Nature of it . ( 6. ) Way of the Ancients in explaining the Doctrine of Grace ; the present Method proposed . ( 7. ) Conversion not wrought by Moral Swasion only . ( 8 , 9 , 10. ) The Nature and Efficacy of Moral Swasion , wherein they consist . ( 11. ) Illumination preparatory unto Conversion . ( 12 , 13 , 14 , 15 , 16 , 17 , 18. ) The Nature of Grace morally effective only , opened ; not sufficient of Conversion . ( 19 , 20. ) The first Argument disproving the working of Grace in Conversion to be by Moral Swasion only . ( 21 , 22. ) The Second . ( 23 , 24. ) The Third . ( 25. ) The Fourth . ( 26 , 27 , 28. ) Wherein the Work of the Spirit in Regeneration positively doth consist ; the use and end of outward means . ( 29. ) Real internal efficiency of the Spirit in this Work. ( 30 , 31 , 32 , 33 , 34 , 35. ) Grace victorious and irresistible , the Nature of it explained . ( 36. ) Proved . ( 37 , 38 , 39 , 40. ) The manner of God's working by Grace on our Wills further explained . Testimonies concerning the Actual Collation of Faith by the Power of God. ( 41 , 42 , 43 , 44. ) Victorious efficacy of internal Grace proved by sundry Testimonies of Scripture . ( 45 , 46 , 47 , 48 , 49. ) From the nature of the Work wrought by it , in Vivification and Regeneration . ( 50 , 51 , 52 , 53 , 54. ) Regeneration considered with respect unto the distinct Faculties of the Soul. The Mind . ( 55. ) The Will. ( 56 , 57. ) The Affections . Sect. 1 UNto The Description we are to give of the Work of Regeneration , the precedent account of the Subject of it , or the State and Condition of them that are to be Regenerated , was necessarily to be premised . For upon the knowledg thereof , doth a due Apprehension of the Nature of that Work depend . And the occasion of all the Mistakes and Errors that have been about it , ei●her of old or of late , hath been a misunderstanding of the true state of Men in their lapsed condition , or of Nature as depraved . Yea , and those by whom this whole Work is derided , do now countenance themselves therein by their Ignorance of that state , which they will not learn either from the Scripture or Experience ; For , Natura sic apparet vitiata ut hoc majoris vitii sit non videre , as Austin speaks . It is an Evidence of the Corruption of Nature , that it disenables the Minds of Men to discern their own Corruption . We have previously discharged this work so far as it is necessary unto our present purpose . Many other things might be added in the Explication of it , were that our direct Design . Particularly having confined my self to treat only concerning the Depravation of the Mind and Will , I have not insisted on that of the Affections , which yet is effectual to retain unregenerate Men under the Power of sin ; though it be far enough from Truth that the whole Corruption of Nature consists therein , as some weakly and Athologically have Imagined . Much less have I treated concerning that encrease and heightning of the Depravation of Nature which is attracted by a Custom of sinning , as unto all the perverse Ends of it . Yet this also the Scripture much insists upon , as that which naturally and necessarily ensues in all in whom it is not prevented by the effectual transforming Grace of the Spirit of God. And it is that which seals up the Impossibility of their turning themselves to God. Jerom. 13. 23. Rom. 3. 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19. But that the whole Difficulty of Conversion should arise from Mens contracting an Habit or Custom of sinning , is false , and openly contradictory to the Scripture . These things are Personal Evils and befal Individuals through their own default in various Degrees . And we see that amongst Men under the same use of means , some are converted unto God , who have been deeply immersed in an habitual course of open sins , whilst others kept from them by the Influence of their Education upon their Inclinations and Affections , remain uncoverted . So was it of old between the Publicans and Harlots on the one hand , and the Pharisees on the other . But my design was only to mention that which is common unto all ; Or wherein all Men Universally are equally concerned , who are partakers of the same Humane Nature in its lapsed Condition . And what we have herein declared from the Scriptures will guide us in our Enquiry after the work of the Holy Spirit of Grace in our Deliverance from it . Sect. 2 It is evident and needs no further confirmation that persons Living and Dying in this Estate cannot be saved . This hitherto hath been allowed by all that are called Christians , nor are we to be moved that some who call themselves so , do begin to laugh at the disease and Despise the Remedy of our Nature . Among those who lay any serious and real claim unto Christianity , there is nothing more certain , nor more acknowledged , than that there is no Deliverance from a state of misery for those who are not delivered from a state of sin . And he who denies the necessary perishing of all that live and dye in the state of Corrupted Nature , denies all the use of the Incarnation and Mediation of the Son of God. For if we may be saved without the Renovation of our Natures , there was no need , nor use of the New Creation of all things by Jesus Christ , which principally consists therein . And if Men may be saved under all the Evils that came upon us by the fail , then did Christ dye in vain . Besides , it is frequently expressed that Men in that state are Enemies to God , alienated from him , Children of Wrath , under the Curse ; and if such may be saved , so may Devils also . In brief , it is not consistent with the Nature of God , his Holiness , Righteousness or Truth , with the Law or Gospel , nor possible in the nature of the thing it self , that such persons should enter into , or be made possessors of Glory and Rest with God. A Deliverance therefore out of and from this Condition is indispensibly necessary to make us meet for the inheritance of the Saints in Light. Sect. 3 This Deliverance must be , and is by Regeneration . The Determinaof our Saviour is positive both in this and the necessity of it before asserted , Joh. 3. 3. Except a Man be born again , or from above , he cannot see the Kingdom of God. Whatever sense the Kingdom of God is taken in either for that of Grace here , or of Glory hereafter , it is all the same as unto our present purpose . There is no Interest in it to be obtained , no Participation of the Benefits of it , unless a man be born again , unless he be Regenerate . And this Determination of our Saviour , as it is absolute and decretory , so it is applicable unto and equally comprizeth every Individual of mankind . And the Work intended by their Regeneration or in being born again , which is the Spiritual Conversion and Quickning of the Souls of Men , is everywhere ascribed unto them that shall be saved . And although Men may have through their ignorance and prejudices false Apprehensions about Regeneration and the Nature of it , or wherein it doth consist ; yet so far as I know , all Christians are agreed , that it is the way and means of our Deliverance from the state of Sin or Corrupted Nature , or rather our Deliverance it self . For this both express Testimonies of Scripture , and the Nature of the thing it self , put beyond Contradiction , Tit. 3. 3 , 4 , 5. And those by whom it is exposed unto scorn , who esteem it a ridiculous thing for any one to enquire whether he be Regenerate or no , will one day understand the necessity of it ; although it may be not before it is too late to obtain any Advantage thereby . Sect. 4 The Holy Ghost is the immediate Author and Cause of this work of Regeneration . And herein again as I suppose , we have in general the Consent of all . Nothing is more in words acknowledged than that all the Elect of God are sanctified by the Holy Ghost . And this Regeneration is the Head , Fountain or Beginning of our Sanctification virtually comprizing the whole in it self , as will afterwards appear . However that it is a part thereof , is not to be denied . Besides , as I suppose it is equally confessed to be an Effect or Work of Grace , the Actual Dispensation whereof is solely in the hand of the Holy Spirit . This I say is in words acknowledged by all ; although I know not how some can reconcile this Profession unto other notions and sentiments which they declare concerning it : For setting aside what Men do herein themselves , and what others do towards them in the Ministry of the Word , and I cannot see what remains as they express their loose Imaginations , to be ascribed unto the Spirit of God. But at present we shall make use of this general concession that Regeneration is the Work of the Holy Ghost , or an Effect of his Grace . Not that we have any need so to do , but that we may avoid contesting about those things wherein Men may shrowd their false Opinions under general ambiguous Expressions , which was the constant practice of Pelagius and those who followed him of Old. But the Scripture is express in Testimonies to our purpose . What our Saviour calls being born again , John 3. 3. He calls being born of the Spirit , ver . 5. 6. because he is the sole principal efficient Cause of this new birth . For it is the Spirit that quickneth , Joh. 6. v. 63. Rom. 8. 11. And God saveth us , according to his mercy by the washing of Regeneration , and the renewing of the Holy Ghost , Tit. 3. 5. whereas therefore we are said to be born of God , or to be begotten again of his own will ; John 1. 13. Jam. 1. 18. 1 John 3. 9. it is with respect unto the especial and peculiar Operation of the Holy Spirit . Sect. 5 These things are thus far confessed , even by the Pelagians themselves , both those of old , and those at present , at least in general ; nor hath any as yet been so hardy as to deny Regeneration to be the Work of the holy Spirit in us ; unless we must except those deluded Souls who deny both him and his Work. Our sole Enquiry therefore must be after the manner and nature of this work ; for the nature of it depends on the manner of the working of the Spirit of God herein . This I acknowledg was variously contended about of old ; and the truth concerning it , hath scarce escaped an open Opposition in any Age of the Church . And at present this is the great Ball of Contention , between the Jesuites and the Jansenists , the latter keeping close to the Doctrine of the principal Ancient Writers of the Church , the former under new Notions , Expressions and Distinctions endeavouring the Reinforcement of Pelagianism , whereunto some of the Elder School-Men led the way , of whom our Bradwardine so long ago complained . But never was it with so much Impotence and Ignorance traduced and reviled as it is by some among our selves . For a sort of Men we have who by stories of wandring Jews , Rhetorical Declamations pert Cavillings and proud Revilings of those who dissent from them , think to scorn and banish Truth out of the World ; though they never yet durst attempt to deal openly and plainly with any one Argument that is pleaded in its defence and confirmation . Sect. 6 The Ancient Writers of the Church , who looked into these things with most diligence and laboured in them with most success , as Austin , Hilary , Prosper , and Fulgentius , do represent the whole Work of the Spirit of God towards the Souls of Men under certain Heads or Distinctions of Grace . And herein were they followed by many of the more sober School-Men ; and others of late without number . Frequent mention we find in them of Grace , as preparing , preventing , Working , Co-working and Confirming . Under these Heads do they handle the whole Work of our Regeneration or Conversion unto God. And although there may be some Alteration in 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 means unto Men in the state of Sin , if they are not complyed withal , is sufficient on the grounds before laid down , to leave them by whom they are rejected inexcusable ; so Isa. 5. 3 , 4 , 5. Prov. 29. 1. 2 Chron. 36. 14 , 15. Joh. ( 2. ) That the effect of Regeneration or Conversion unto God , is assigned unto the Preaching of the Word , because of its efficacy thereunto in its own kind and way as the outward means thereof , 1 Cor. 4. 15. James 1. 14. 1 Pet. 1. 23. Sect. 10 2ly ; We may consider what is the Nature , and wherein the Efficacy of this Moral Work doth consist . To which purpose we may observe ; Sect. 11 1. That in the use of this Means for the Conversion of Men , there is preparatory unto that wherein this Moral Perswasion doth consist , an Instruction of the Mind in the knowledg of the Will of God and its duty towards him . The first regard unto Men in the Dispensation of the Word unto them , is their Darkness and Ignorance , whereby they are alienated from the Life of God. This therefore is the first End of Divine Revelation ; namely , to make known the Counsel and Will of God unto us ; see Matth. 4. 15 , 16. Luk. 4. 18 , 19. Acts 26. 17 , 18. Acts 20. 20 , 21 , 26 , 27. By the Preaching of the Law and the G●spel , Men are instructed in the whole Counsel of God , and what he requires of them . And in their Apprehension hereof doth the Illumination of their Minds consist , whereof we must treat distinctly afterwards . Without a supposition of this Illumination there is no use of the Perswasive Power of the Word ; for it consists in affecting the Mind with its Concernment in the things that it knows , or wherein it is instructed . Wherefore we suppose in this Case , that a Man is taught by the Word , both the Necessity of Regeneration , and what is required of himself thereunto . Sect. 12 2. On this Supposition , that a Man is instructed in the knowledg of the Will of God , as revealed in the Law and the Gospel ; there is accompanying the Word of God in the Dispensation of it , a powerful perswasive E●●●cacy unto a complyance with it , and observance of it . For Instance ; Suppose a Man to be convinced by the Word of God of the Nature of Sin , of his own sinful Condition ; of his danger from thence with respect unto the Sin of Nature , on which account he is a Child of Wrath , and of his actual Sin , which further renders him obnoxious unto the Curse of the Law , and the Indignation of God ; of his Duty hereon to turn unto God , and the way whereby he may so do ; there are in the Precepts , Exhortations , Expostulations , Promises and Threatnings of the Word , especially as dispensed in the Ministry of the Church , Powerful Motives to affect , and Arguments to prevail with the Mind and Will of such a Man , to endeavour his own Regeneration or Conversion unto God , rational and cogent above all that can be objected unto the contrary . On some it is acknowledged that these things have no effect ; they are not moved by them , they care not for them , they do despise them , and live and die in rebellion against the Light of them , having their Eyes blinded by the God of this World. But this is no Argument that they are not powerful in themselves ; although indeed it is that they are not so towards us of themselves , but only as the Holy Spirit is pleased to act them towards us . But in these Motives , Reasons , and Arguments , whereby Men are in and from the Word , and the Ministry of it , urged and pressed unto Conversion to God , doth this Moral Perswasion whereof we speak consist . And the efficacy of it , unto the end proposed , ariseth from the things ensuing , which are all resolved into God himself . Sect. 13 ( 1. ) From an evidence of the Truth of the things from whence these Motives and Arguments were taken . The Foundation of all the Efficacy of the Dispensation of the Gospel lies in an evidence , that the things proposed in it are not cunningly devised Fables , 2 Pet. 1. 16. Where this is not admitted , where it is not firmly assented unto , there can be no perswasive Efficacy in it . But where this is , namely a prevalent Perswasion of the Truth of the Things proposed , there the Mind is under a Disposition unto the things whereunto it is perswaded . And hereon the whole Efficacy of the Word in and upon the Souls of Men , is resolved into the Truth and Veracity of God. For the things contained in the Scripture are not proposed unto us meerly as true , but as Divine Truths , as immediate Revelations from God , which requires not only a rational , but a sacred Religious respect unto them . They are Things that the Mouth of the Lord hath spoken . ( 2. ) There is a proposal unto the Wills and Affections of Men in the Things so assented unto , on the one hand as Good , Amiable , and Excellent , wherein the chiefest Good , Happiness , and utmost End of our Natures are comprized , to be pursued and attained ; and on the other of things Evil and Terrible , the utmost Evil that our Nature is obnoxious unto , to be avoided . For this is urged on them , that to comply with the Will of God in the proposals of the Gospel , to conform thereunto , to do what he requires , to turn from Sin unto him , is good unto Men , best for them , assuredly attended with present Satisfaction and future Glory . And therein is also proposed the most noble Object for our Affections , even God himself as a Friend , as reconciled unto us in Christ , and that in a way suited unto his Holiness , Righteousness , Wisdom and Goodness , which we have nothing to oppose unto , nor to lay in the Ballance against . The way also of the Reconciliation of Sinners unto God by Jesus Christ is set out , as that which hath such an Impress of Divine Wisdom and Goodness upon it , as that it can be refused by none , but out of a direct enmity against God himself . Unto the enforcing of these things on the Minds of Men , the Scripture abounds with Reasons , Motives , and Arguments , the rendring whereof effectual , is the principal end of the Ministry . On the other hand it is declared and evidenced , that Sin is the great Debasement of our Natures , the Ruine of our Souls , the only Evil in the World , in its Guilt and Punishment ; that a Continuance in a state of it , with a Rejection of the Invitation of the Gospel unto Conversion to God , is a thing foolish , unworthy of a rational Creature , and that which will be everlastingly pernitious . Whereas therefore in the judgment of every rational Creature , Spiritual Things are to be preferred before Natural , Eternal Things before Temporal , and that these things are thus disposed of in infinite Goodness , Love and Wisdom , they must needs be apt to affect the Wills , and take the Affections of Men. And herein the Efficacy of the Word on the Minds and Consciences of Men is resolved into the Authority of God. These Precepts , these Promises , these Threatnings are his , who hath right to give them and power to execute them . And with his Authority , his Glorious Greatness , and his Infinite Power come under consideration . So also doth his Goodness and Love in an especial manner , with many other things , even all the known Properties of his Holy Nature , all which concur in giving Weight , Power , and Efficacy unto these Motives and Arguments . Sect. 14 3. Great Power and Efficacy is added hereunto from the management of these Motives in the preaching of the Word . Herein by some the Rhetorical Faculty of them by whom it is dispensed , is of great consideration . For hereby are they able to prevail very much on the Minds of Men. Being acquainted with the Inclinations and Dispositions of all sorts of Persons , the nature of their Affections and Prejudices , with the Topicks or kinds and heads of Arguments meet to affect them and prevail with them ; as also the wayes of insinuating Perswasive Motives to their Minds , they express the whole in words elegant , proper , expressive , and suited to allure , draw , and ingage them unto the Wayes and Duties proposed unto them . * Herein do some place the principal Use and Efficacy of the Ministry in the dispensation of the Word ; with me it is of no consideration . For our Apostle rejects it utterly from any place in his Ministry ; 1 Cor. 2. 4. My Speech and my Preaching was not with enticing words of Man's Wisdom , but in the demonstration of the Spirit and of Power . Some of late have put in faint and weak Exceptions unto the latter Clause , as though not an evidence of the powerful presence of the Spirit of God in the Dispensation of the Gospel were intended therein , but the power of working Miracles , contrary to the whole scope of the place , and consent of the best Expositors . But that by the first Clause , the Perswasive Act of Humane Oratory , is excluded from Use and Efficacy in the preaching of the Gospel , none as yet hath had the impudence to deny . But let this also be esteemed to be as useful and efficacious in this Work , as to the end of Preaching in the Conversion of the Souls of Men , as any can imagine , it shall be granted . Only I shall take leave to resolve the Efficacy of Preaching into two other Causes . Sect. 15 1. The Institution of God : He hath appointed the Preaching of the Word to be the Means , the only outward ordinary Means for the Conversion of the Souls of Men , 1 Cor. 1. 17 , 18 , 19 , 20. Mar. 16. 15 , 16. Rom. 1. 16. And the Power or Efficacy of any thing that is used unto an End in Spiritual Matters , depends solely on its Divine Appointment unto that End. Sect. 16 2. The Especial Gifts that the Spirit of God doth furnish the Preachers of the Gospel withal , to enable them unto an effectual discharge of their Work , Ephes. 4. 11 , 12 , 13. whereof we shall treat afterwards . All the Power therefore that these things are accompanied withal , is resolved into the sovereignty of God. For he hath chosen this way of Preaching for this End , and he bestows these Gifts on whom he pleaseth . From these things it is that the Perswasive Motives which the Word abounds withal unto Conversion o● turning to God from Sin , have that peculiar Efficacy on the Minds of Men which is proper unto them . Sect. 17 4. We do not therefore in this Case suppose that the Motives of the Word are left unto a meer Natural Operation , with respect unto the Ability of them by whom it is dispensed ; but moreover that it is blessed of God , and accompanied with the Power of the Holy Spirit , for the producing of its Effect and End upon the Souls of Men. Only the Operation of the Holy Ghost , on the Minds and Wills of Men in and by these means , is supposed to extend no further , but unto Motives , Arguments , Reasons and Considerations , proposed unto the Mind , so to influence the Will and the Affections . Hence his Operation is herein Moral , and so Metaphorical , not real , proper , and Physical . Now concerning this whole Work , I affirm these two things . Sect. 18 1. That the Holy Spirit doth make use of it in the Regeneration or Conversion of all that are Adult , and that either immediately in and by the Preaching of it , or by some other Application of Light and Truth unto the Mind derived from the Word ; For by the Reasons , Motives , and Perswasive Arguments which the Word affords , are our Minds affected , and our Souls wrought upon in our Conversion unto God , whence it becomes our reasonable Obedience . And there are none ordinarily converted , but they are able to give some account by what Considerations they were prevailed on thereunto . But ; 2. We say that the whole Work , or the whole of the Work of the Holy Ghost in our Conversion doth not consist herein ; but there is a real , Physical Work , whereby he infuseth a gracious Principle of Spiritual Life into all that are effectually Converted , and really Regenerated , and without which there is no Deliverance from the State of Sin and Death which we have described ; which among others may be proved by the ensuing Arguments . Sect. 19 The principal Arguments in this Case will ensue in our Proofs from the Scriptures , that there is a Real , Physical Work of the Spirit on the Souls of Men in their Regeneration . That all he doth , consisteth not in this Moral Swasion , the ensuing Reasons do sufficiently evince . 1. If the Holy Spirit worketh no otherwise on Men in their Regeneration or Conversion , but by * proposing unto them , and urging upon them , Reasons , Arguments , and Motives to that purpose ; then after his whole Work , and notwithstanding it , the Will of Man remains absolutely indifferent whether it will admit of them or no ; or whether it will convert it self unto God upon them or no ; for the whole of this Work consists in proposing Objects unto the Will , with respect whereunto it is left undertermined whether it will chuse and close with them or no. And indeed this is that which some plead for . For they say , That in all Men , at least all unto whom the Gospel is Preached , there is that Grace present , or with them , that they are able to comply with the Word if they please , and so believe , repent , or do any Act of Obedience unto God according to his Will. And if they will , they can refuse to make use of this Assistance , Aid , Power , or Grace , and so continue in their Sins . What this Grace is , or whence Men have this Power and Ability , by some is not declared . Neither is it much to be doubted but that many do imagine that it is purely Natural ; only they will allow it to be called Grace , because it is from God who made us . Others acknowledg it to be the Work or Effect of Grace Internal , wherein part of the difference lay , between the Pelagians and Semi-pelagians of old . But they all agree that it is absolutely in the Power of the Will of Man to make use of it or not ; that is , of the whole Effect on them , or product in them of this Grace communicated in the way described . For notwithstanding any thing wrought in us or upon us thereby , the Will is still left various , flexible , and undetermined . It is true , that notwithstanding the Grace thus Administred , the Will hath Power to refuse it and to abide in Sin. But that there is no more Grace wrought in us , but what may be so refused , or that the Will can make use of that Grace for Conversion , which it can refuse , is false . Sect. 20 For ( 1. ) this ascribes the whole Glory of our Regeneration and Conversion unto our selves , and not to the Grace of God. For that Act of our Wills , on this Supposition , whereby we convert unto God , is meerly an Act of our own , and not of the Grace of God. This is evident , for if the Act it self were of Grace , then would it not be in the Power of the Will to hinder it . ( 2. ) This would leave it absolutely uncertain , notwithstanding the purpose of God , and the purchase of Christ , whether ever any one in the World should be Converted unto God or no. For when the whole Work of Grace is over , it is absolutely in the Power of the Will of Man whether it shall be effectual or no ; and so absolutely uncertain ; which is contrary to the Covenant , Promise , and Oath of God , unto and with Jesus Christ. ( 3. ) It is contrary to express Testimonies of Scripture innumerable , wherein actual Conversion unto God is ascribed unto his Grace , as the immediate Effect thereof . This will further appear afterwards . God worketh in us to will and to do , Phil. 2. 13. The Act therefore it self of willing in our Conversion , is of God's Operation ; and although we will our selves , yet it is he who causeth us to Will , by working in us to will and to do . And if the Act of our Will in Believing and Obedience , in our Conversion to God , be not the effect of his Grace in us , he doth not work in us both to will and to do of his own good Pleasure . Sect. 21 Secondly ; This Moral Perswasion , how-ever advanced or improved , and supposed to be effectual , yet it confers no new real supernatural strength unto the Soul. For whereas it worketh , yea , the Spirit or Grace of God therein and thereby , by Reasons , Motives , Arguments , and Objective Considerations and no otherwise , it is able only to excite and draw out the strength which we have , delivering the Mind and Affections from Prejudices and other Moral Impediments : Real Aid , * and internal Spiritual Strength , neither is nor can be conferred thereby . And he who will acknowledg that there is any such internal spiritual strength communicated unto us , must also acknowledg that there is another Work of the Spirit of God in us and upon us , than can be effected by these Perswasions . But thus it is in this case as some suppose . The Mind of Man is affected with much Ignorance , and usually under the Power of many Prejudices , which by the corrupt course of things in the World , possess it from its first actings in the state of Infancy . The Will and the Affections likewise are vitiated with depraved Habits , which by the same means are contracted . But when the Gospel is proposed and preached unto them , the Things contained in it , the Duties it requires , the Promises it gives , are so rational or so suited unto the Principles of our Reason , and the subject Matter of them is so good , desirable and beautiful unto an intellectual Appetite , that being well conveyed unto the Mind , they are able to discard all the Prejudices and Disadvantages of a corrupt course under which it hath suffered , and prevail with the Soul to desist from sin , that is , a course of sinning , and to become a new Man in all vertuous Conversation . And that this is in the Liberty and Power of the Will , is irrefragably proved by that Sophism of Biel out of Scotus and Occam , which contains the substance of what they plead in this Cause . * Yea , thus to do , is so suitable unto the rational Principles of a well-disposed Mind , that to do otherwise , is the greatest folly and madness in the World. Especially will this Work of Conversion be unquestionably wrought , if the Application of these means of it , be so disposed in the Providence of God , as that they may be seasonable , with respect unto the Frame and Condition of the Mind whereinto they are applyed . And as sundry things are necessary to render the means of Grace thus seasonable and congruous unto the present Frame , Temper , and Disposition of the Mind , so in such a Congruity much of its Efficacy doth consist . And this , as it is said , is the Work of the Holy Ghost , and an Effect of the Grace of God. For if the Spirit of God did not by the Word , prevent , excite , stir up and provoke the Minds of Men ; did he not help and assist them when endeavouring to turn to God , in the removal of Prejudices and all sorts of Moral Impediments , Men would continue and abide , as it were , dead in Trespasses and Sins , at least their endeavours after Deliverance would be weak and fruitless . Sect. 22 * This is all the Grace , all the Work of the Spirit of God in our Regeneration and Conversion , which some will acknowledg , so far as I can learn from their Writings and Discourses . But that there is more required thereunto , I have before declared . As also it hath been manifested what is the true and proper use and efficacy of these means in this Work. But to place the whole of it herein , is that which Pelagius contended for of old ; Yea , he granted a greater Use and Efficacy of Grace , than I can find to be allowed in the present confused Discourses of some on this * Subject . Wherefore it is somewhat preposterous to endeavour an imposition of such rotten Errors upon the Minds of Men , and that by crude Assertions , without any pretence of proof , as is the way of many . And that the sole Foundation of all their Harangues , namely , the suitableness of Gospel . Principles and Promises unto our Wisdom and Reason , antecedently unto any saving Work of the Spirit on our Minds , is directly contradictory to the Doctrine of our Apostle , shall afterwards be declared . But it may be it will be said , That it is not so much what is Pelagian , and what is not , as what is Truth and what is not , that is to be enquired after . And it is granted , that this is and ought to be our first and principal Enquiry . But it is not unuseful to know in whose steps they tread , who at this day oppose the doctrine of the Effectual Grace of Christ ; and what Judgment the Ancient Church made of their Principles and Opinions . Sect. 23 It is pretended yet further , That Grace in the Dispensation of the Word doth work really and efficiently , especially by illumination , internal excitations of the Mind and Affections ; and if thereon the Will do put forth its Act , and thereby determine it self in the choice of that which is good , in believing and repenting ; then the Grace thus administred concurs with it , helps and aids it in the perfecting of its Act , so that the whole Work is of Grace . So pleaded the Semi-Pelagians , and so do others continue to do . But all this while , the way whereby Grace or the Spirit of God worketh this Illumination , excites the Affections and Aids the Will , is by Moral Perswasion only , on real strength being communicated or infused , but what the Will is at perfect liberty to make use of or to refuse at pleasure . Now this in effect is no less than to overthrow the whole Grace of Jesus Christ , and to render it useless . For it ascribes unto Man the Honour of his Conversion , his Will being the principal cause of it . It makes a Man to beget himself a-new , or to be born again of himself ; to make himself differ from others , by that which he hath not in an especial manner received . It takes away the Analogie that there is between the forming of the Natural Body of Christ in the Womb , and the forming of his Mystical Body in Regeneration . It makes the Act of living unto God by Faith and Obedience , to be a meer Natural Act , no Fruit of the Mediation or Purchase of Christ , and allows the Spirit of God no more Power nor Efficacy in or towards our Regeneration , than is in a Minister who preacheth the Word , or in an Orator , who eloquently and pathetically perswades to Vertue and dehorts from Vice. And all these consequences it may be will be granted by some amongst us , and allowed to be true ; to that pass are things come in the World , through the confident pride and ignorance of Men. But not only it may be , but plainly and directly the whole Gospel and Grace of Christ are renounced where they are admitted . Sect. 24 This is not all that we * pray for , either for our selves or others , when we beg effectual Grace for them or our selves . There was no Argument that the Ancients more pressed the Pelagians withal , than that the Grace which they acknowledged , did not answer the Prayers of the Church , or what we are taught in the Scripture to pray for . We are to pray only for what God hath promised , and for the communication of it unto us in that way whereby he will work it and effect it . Now he is at a great indifferency in this Matter , who only prayes that God would perswade him or others , to believe and to obey , to be converted or to convert himself . The Church of God hath alwayes prayed that God would work these things in us ; and those who have a real concernment in them , do pray continually that God would effectually work them in their Hearts . They pray that he would convert them , that he would create a clean heart , and renew a right Spirit in them ; that he would give them Fa●th for Christ's sake , and increase it in them ; and that in all these things he would work in them by the exceeding greatness of his Power both to will and to do according to his good pleasure . And there is not a Pelagian in the World who e're once prayed for Grace , or gracious Assistance against Sin and Temptation , with a sense of his want of it , but that his Prayers contradicted his Profession . To think that by all these Petitions , with others innumerable dictated unto us in the Scripture , and which a Spiritual Sense of our Wants will ingage into , we desire nothing but only that God would perswade , excite and stir us up to put forth a Power and Ability of our own , in the performance of what we desire , is contrary unto all Christian Experience . Yea , for a Man to lie praying with Importunity , Earnestness , and Fervency , for that which is in his own Power , and can never be effected but by his own Power , is fond and ridiculous . And they do but mock God who pray unto him to do that for them which they can do for themselves , and which God cannot do for them but only when and as they do it for themselves . Suppose a Man to have a Power in himself to believe and repent ; suppose these to be such Acts of his Will as God doth not , indeed cannot by his Grace work in him , but only perswade him thereunto , and shew him sufficient Reason why he should so do ; to what purpose should this Man , or with what congruity could he pray that God would give him Faith and Repentance . This some of late , as it seems , wisely observing , do begin to scoff at and reproach the Prayers of Christians . For whereas in all their Supplications for Grace , they lay the Foundation of them in an humble Acknowledgment of their own vileness and impotency unto any thing that is spiritually Good , yea , and a natural aversation from it , and a sense of the Power and Working of the Remainder of in-dwelling Sin in them ; hereby exciting themselves unto that earnestness and importunity in their requests for Grace , which their * Condition makes necessary , ( which hath been the constant practice of Christians since there was one in the World ) ; this is by them derided and exposed to contempt . In the room therefore of such despised Prayers , I shall supply them with an Ancient Form that is better suited unto their Principles . † The Preface unto it is , Ille ad Deum digne elevat manus , ille Orationem bon● Conscienti● effundit qui potest dicere : The Prayer followeth ; Tu nosti Domine quam Sanctae & Purae & Mundae sint ab omni malitia , & iniquitate , & rapina quas ad te extendo manus . ●●uemadmodum justa & munda labia & ab omni mendacio libera quibus offero tibi Deprecationes , ut mihi miserearis . This Prayer Pelagius taught a Widow to make , as it was objected unto him in the Diospolitan Synod , that is at Lydia in Palestine , cap. 6. only he taught her not to say that she had no deceit in her Heart , as one among us doth wisely and humbly vaunt that he knoweth of none in his , so every way perfect is the Man. Only to ballance this of Pelagius , I shall give these Men another Prayer , but in the Margen , not declaring whose it is , lest they should censure him to the Gallows . Whereas therefore it seems to be the Doctrine of some , that we have no Grace from Christ but only that of the Gospel teaching us our Duty , and proposing a Reward ; I know not what they have to pray for , unless it be Riches , Wealth , and Preferments , with those things that depend thereon . Sect. 25 Fourthly ; This kind of the Operation of Grace where it is solitary , that is , where it is asserted exclusively to an internal Physical work of the Holy Spirit , is not suited to effect and produce the Work of Regeneration or Conversion unto God , in Persons who are really in that state of Nature which we have before described . The most effectual Perswasions cannot prevail with such Men 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 . So is it asserted , Ephes. 1. 19 , 20. That we may know what is the exceeding greatness of his Power towards us who believe , according to the working of his Mighty Power ; which he wrought in Christ when he raised him from the Dead . The Power here mentioned , hath an exceeding Greatness ascribed unto it , with respect unto the Effect produced by it . The Power of God in it self is as unto all Acts equally Infinite , he is Omnipotent . But some Effects are greater than others , and carry in them more than ordinary Impressions of it . Such is that here intended , whereby God makes Men to be Believers , and preserves them when they are so . And unto this Power of God , there is an Actual Operation or Efficiency ascribed , the working of his mighty Power . And the Nature of this operation or efficiency is declared to be of the same kind with that which exerted in the raising of Christ from the Dead . And this was by a real Physical Efficiency of Divine Power . This therefore is here testified , That the Work of God towards Believers , either to make them so , or preserve them such , for all is one as unto our present purpose , consists in the acting of his Divine Power by a real internal Efficiency . So God is said to fulfil in us all the good pleasure of his Goodness , and the Work of Faith with Power , 2 Thess. 1. 11. 2 Pet. 1. 3. And hence the Work of Grace in Conversion is constantly expressed by words denoting a real internal Efficiency , such are Creating , Quickning , Forming , Giving a new Heart , whereof afterwards . Where-ever this Work is spoken of , with respect unto an Active Efficiency it is ascribed unto God. He Creates us anew , he Quickens us , he Begets us of his own Will ; but where it is spoke of with respect unto us , there it is passively expressed ; we are Created in Christ Jesus , we are new Creatures , we are Born again ; and the like ; which one Observation is sufficient to evert the whole Hypothesis of Arminian Grace . Unless a Work wrought by Power , and that real , and immediate be intended herein , such a Work may neither be supposed possible , nor can be expressed . Wherefore it is plain in the Scripture , That the Spirit of God works internally , immediately , efficiently in and upon the Minds of Men in their Regeneration . The New Birth is the Effect of an Act of his Power and Grace ; or , no Man is born again but it is by the inward Efficiency of the Spirit . Sect. 30 ( 3. ) This Internal Efficiency of the Holy Spirit on the Minds of Men , as to the Event , is * infallible , victorious , irresistible , or alwayes efficacious . But in this Assertion , we suppose that the measure of the Efficacy of Grace , and the End to be attained , are fixed by the Will of God. As to that End whereunto of God it is designed , it is alwayes prevalent or effectual and cannot be resisted ; or , it will effectually work what God designs it to work ; for wherein he will work none shall let him ; and who hath resisted his Will ? There are many motions of Grace even in the Hearts of Believers , which are thus far resisted , as that they attain not that effect which in their own Nature have a tendency unto . Were it otherwise , all Believers would be perfect . But it is manifest in Experience , that we do not alwayes answer the Inclinations of Grace , at least as unto the Degree which it moves toward . But yet even such Motions also , if they are of and from Saving Grace , are effectual so far , and for all those ends which they are designed unto in the Purpose of God ; for his Will shall not be frustrate in any Instance . And where any Work of Grace is not effectual , God never intended it should be so , nor did put forth that Power of Grace which was necessary to make it so . * Wherefore in or towards whomsoever the Holy Spirit puts forth his Power , or acts his Grace for their Regeneration , it removes all Obstacles , overcomes all Oppositions , and infallibly produceth the Effect intended . This Proposition being of great importance to the Glory of God's Grace , and most signally opposed by the Patrons of corrupted Nature and Man's free Will in the state thereof , must be both explained and confirmed . We say therefore ; Sect. 31 ( 1. ) The Power which the Holy Ghost puts forth in our Regeneration , is such in its Acting or Exercise , as our Minds , Wills , and Affections , are suited to be wrought upon , and to be affected by it according to their Natures , and natural Operations . Turn thou me , and I shall be turned ; draw me , and I shall run after thee . He doth neither act in them any otherwise than they themselves are meet to be moved and move , to be acted and act , according to their own Nature , Power and Ability . He draws us with the Cords of a Man. And the Work it self is expressed by perswading , God perswade Japhet ; and alluring ; I will allure Her into the Wilderness and speak comfortably : For as it is certainly effectual , so it carries no more repugnancy unto our Faculties , than a prevalent Perswasion doth . So doth ; Sect. 32 ( 2. ) He doth not in our Regeneration possess the Mind with any Enthusiastical Impressions ; nor acteth absolutely upon us as he did in extraordinary Prophetical Inspirations of old , where the Minds and Organs of the Bodies of Men were meerly Passive Instruments , moved by him above their own natural capacity and activity , not only as to the Principle of Working , but as to the manner of Operation . But he works on the Minds of Men , in and by their own natural Actings , through an immediate influence and impression of his Power . Create in me a clean Heart , O God. He worketh to will and to do . ( 3. ) He therefore offer no * Violence or Compulsion unto the Will. This that Faculty is not naturally capable to give Admission unto . If it be compelled it is destroyed . And the mention that is made in the Scripture of compelling ( compel them to come in ) respects the certainty of the Event , not the manner of the Operation on them . But whereas the Will in the depraved Condition of Fallen Nature , is not only habitually filled and possessed with an aversation from that which is good Spiritually , ( alienated from the Life of God ) but also continually acts an Opposition unto it , as being under the Power of the Carnal Mind which is Enmity against God ; And whereas this Grace of the Spirit in Conversion doth prevail against all this Opposition , and is effectual and victorious over it ; it will be enquired how this can any otherwise be done , but by a kind of Violence & Compulsion ; seeing we have evinced already that Moral Perswasion and Objective Allurement is not sufficient thereunto ? Answ. It is acknowledged , That in the Work of Conversion unto God , though not in the very Act of it , there is a Reaction between Grace and the Will , their Acts being contrary , and that Grace is therein victorious ; and yet no Violence or Compulsion is offered unto the Will , For ; Sect. 34 ( 1. ) The Opposition is not ad idem . The Enmity and Opposition that is acted by the Will against Grace , is against it as objectively proposed unto it . So do Men resist the Holy Ghost ; that is , in the external Dispensation of Grace by the Word . And if that be alone , they may alwayes resist it ; the Enmity that is in them will prevail against it ; Ye alwayes resist the Holy Ghost . The Will therefore is not forced by any Power put forth in Grace , in that way wherein it is capable of making opposition unto it , but the prevalency of Grace is of it as it is internal , working really and physically , which is not the Object of the Wills opposition ; for it is not proposed unto it , as that which it may accept or refuse , but worketh effectually in it . Sect. 35 ( 2. ) The Will in the first Act of Conversion , ( as even sundry of the Schoolmen acknowledg ) acts not but as it is acted , moves not but as it is moved , and therefore is passive therein in the sense immediately to be explained : And if this be not so , it cannot be avoided , but that the Act of our turning unto God is a meer natural Act , and not spiritual or gracious . For it is an Act of the Will not enabled thereunto antecedently by Grace . Wherefore it must be granted , and it shall be proved , that in Order of Nature , the Acting of Grace in the Will in our Conversion is antecedent unto its own acting ; though in the same instant of time wherein the Will is moved , it moves ; and when it is acted , it acts it self , and preserves its own Liberty in its exercise . There is therefore herein an inward almighty secret Act of the Power of the Holy Ghost , producing or effecting in us the Will of Conversion unto God , so acting our Wills , as that they also act themselves , and that freely . So Austin , cont . Duas Epistol . Pelag. lib. 1. cap. 19. Trahitur ( homo ) miris modis ut velit , ab illo qui novit intus in ipsis cordibus hominum operari , non ut homines , quod fieri non possit , nolentes credant , sed ut volentes ex nol●ntibus fiant . The Holy Spirit who in his Power and Operation is more intimate , as it were , unto the Principles of our Souls than they are to themselves , doth with the Preservation , and in the Exercise of the liberty of our Wills , effectually work our Regeneration and Conversion unto God. This is the substance of what we plead for in this Cause , and which declares the Nature of this Work of Regeneration , as it is an inward Spiritual Work. I shall therefore confirm the Truth proposed with evident Testimonies of Scripture , and Reasons contained in them or educed from them . Sect. 36 1. The Work of Conversion it self , and in especial the Act of believing , or * Faith it self is expresly said to be of God , to be wrought in us by him , to be given unto us from him . The Scripture says not that God gives us Ability or Power to believe onely , namely , such a Power a we may make use of if we will , or do otherwise ; but Faith , Repentance , and Conversion themselves are said to be the Work and Effect of God. Indeed there is nothing mentioned in the Scripture concerning the communicating of Power remote or next unto the Mind of Man , to enable him to believe antecedently unto actual believing . A remote Power , if it may be so called , in the Capacities of the Faculties of the Soul , the Reason of the Mind , and Liberty of the Will , we have given an account concerning . But for that which some call a next † Power , or an ability to believe in order of Nature Antecedent unto Believing it self , wrought in us by the Grace of God , the Scripture is silent . The Apostle Paul saith of himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phil. 4. 13. I can do all things , or prevail in all things , through Christ who enableth me ; where a Power or Ability seems to be spoken of antecedent unto Acting . But this is not a Power for the first Act of Faith , but a Power in them that believe . Such a Power I acknowledg , which is acted in the Co-operation of the Spirit and Grace of Christ , with the Grace which Believers have received , unto the performance of all Acts of Holy Obedience , whereof I must treat elsewhere . Believers have a stock of Habitual Grace , which may be called Indwelling Grace , in the same sense wherein Original Corruption is called Indwelling-Sin . And this Grace , as it is necessary unto every Act of Spiritual Obedience , so of it self without the renewed Co-working of the Spirit of Christ , it is not able nor sufficient to produce any Spiritual Act. This working of Christ upon , and with the Grace we have received , is called enabling of us . But with Persons Unregenerate , and as to the first Act of Faith , it is not so . Sect. 37 But it will be Objected , That every thing which is actually accomplished , was in potentia before . There must therefore be in us a Power to believe before we do so actually . Answ. The Act of God working Faith in us , is a Creating Act. For we are his Workmanship created in Christ Jesus , Ephes. 2. 10. And he that is in Christ Jesus is a New Creature , 2 Cor. 5. 17. Now the effects of Creating Acts are not in Potentia any-where but in the Active Power of God ; so was the World it self before its actual existence . This is termed Potentia Logica ; which is no more but a Negation of any contradiction to Existence ; not Potentia Physica , which includes a disposition unto actual existence . Notwithstanding therefore all these Preparatory Works of the Spirit of God , which we allow in this Matter , there is not by them wrought in the Minds and Wills of Men , such a next Power , as they call it , as should enable them to believe without further Actual Grace working Faith it self . Wherefore with respect to believing , the first Act of God is to work in us to will ; Phil. 1. 13. He worketh in us to will. Now to will to believe , is to believe . This God works in us by that Grace which Austin and the School-men call Gratia Operans , because it worketh in us , without us , the Will being meerly moved and passive therein . That there is a Power or Faculty of believing , given unto all Men unto whom the Gospel is preached , or who are called by the outward Dispentation of it , some do pretend . And that because those unto whom the Word is so Pr●ac●ed , if they do not actually believe , shall perish eternally , as is positively declared in the Gospel , Mark 16. 16. But this they could not justly do , if they had not received a Power or Faculty of Believing . Answ. 1. Those who believe not upon the Proposal of Christ in the Gospel , are left without remedy in the guilt of those other Sins , for which they must perish eternally ; If you believe not , saith Christ , that I am he , you shall die in your sins , John 8. 12. ( 2. ) The Impotency that is in Men as to the act of believing , is contracted by their own fault , both as it ariseth from the Original Depravation of Nature , and as it is increased by corrupt Prejudices and contracted Habits of Sin ; wherefore they justly perished , of whom yet it is said , That they could not believe , John 12. 39. ( 3. ) There is none by whom the Gospel is refused , but they put forth an Act of the Will in its Rejection , which all Men are free unto and able for . I would have gathered you but you would not , Mat. 23. 37. You will not come to me that you may have life . Sect. 38 But the Scripture positively affirms of some to whom the Gospel was Preached that they could not believe , John 12. 39. And of all natural Men , that they cannot perceive the Things of God , 1 Cor. 2. 14. neither is it given unto all to know the Mysteries of the Kingdom of God , but some only , Matth. 11. 25. And those to whom it is not so given , have not the Power intended . Besides , Faith is not of all , have not Faith , 2 Thess. 3. 2. But it is peculiar to the Elect of God , Tit. 1. 1. Acts 13. 48. And these Elect , are but some of those that are called , Mat. 20. 16. Sect. 39 Yet further to clear this it may be observed , that this first Act of Willing may be considered two wayes . ( 1. ) As it wrought in the Will subjectively , and so it is formally only in that Faculty . And in this sense the Will is meerly passive , and only the Subject moved or acted . And in this respect the Act of God's Grace in the Will , is an Act of the Will. But ( 2. ) it may be considered as it is efficiently also in the Will , as being acted it acts it self . So it is from the Will as its Principle , and is a Vital Act thereof , which gives it the Nature of Obedience . Thus the Will in its own Nature is mobilis ; fit and meet to be wrought upon by the Grace of the Spirit , to Faith and Obedience ; with respect unto the Creating Act of Grace working Faith in us , it is mota , moved and acted thereby . And in respect of its own elicit Act , as it so acted and moved , it is movens , the next efficient cause thereof . Sect. 40 These things being premised for the clearing of the Nature of the Operation of the Spirit in the first Communication of Grace unto us , and the Wills complyance therewithal , we return unto our Arguments or Testimonies given unto the * actual collation of Faith upon us by the Spirit and Grace of God , which must needs be effectual and irresistible ; for the contrary implies a contradiction , namely , that God should work what is not wrought ; Phil. 1. 29. To you it is given on the behalf of Christ ; not only to believe on him , but also to suffer for his sake . To believe on Christ , expresseth Saving-Faith it self . This is given unto us . And how is it given us ? Even by the Power of God working in us to will and to do of his own good pleasure , Chap. 1. 13. * Our Faith is our coming to Christ. And no Man , saith he , can come unto me , except it be given him of my Father , Joh. 6. 65. All Power in our selves for this end is utterly taken away ; no Man can come unto me . How-ever we may suppose Men to be prepared or disposed , what-ever Arguments may be proposed unto them , and in what season soever to render things congruous and agreeable unto their Inclinations , yet no Man of himself can believe , can come to Christ , unless Faith it self be given unto him ; that is be wrought in him by the Grace of the Father , Col. 2. 11. So it is again asserted , and that both negatively and positively ; Ephes. 2. 8. By Grace are ye saved through Faith , and that not of your selves , it is the Gift of God. Our own Ability , be it what it will , how-ever assisted and excited , and God's Gift are contra-distinguished . If it be our selves it is not the Gift of God ; if it be the Gift of God , it is not of our selves . And the manner how God bestows this Gift upon us , is declared v. 10. For we are his Workmanship , created in Christ Jesus unto good Works . Good Works , or Gospel-Obedience , are the things designed . These must proceed from Faith , or they are not acceptable with God , Heb. 11. 6. And the way whereby this is wrought in us , or a Principle of Obedience , is by a Creating Act of God ; we are his Workmanship created in Jesus Christ. In like manner God is said to give us Repentance , 2 Tim. 2. 25. Acts 11. 18. This is the whole of what we plead . God in our Conversion , by the exceeding greatness of his Power , as he wrought in Christ when he raised him from the Dead , actually worketh Faith and Repentance in us ; gives them unto us , bestows them on us , so that they are meer Effects of his Grace in us . And his working in us , infallibly produceth the Effect intended , because it is actual Faith that he works ; and not only a Power to believe , which we may either put forth and make use of , or suffer to be fruitless according to the pleasure of our own Wills. Sect. 41 Secondly ; As God giveth and worketh in us Faith and Repentance , so the way whereby he doth it , or the manner how he is said to effect them in us , make it evident that he doth it by a Power infallibly efficacious , and which the Will of Man doth never resist . For this way is such , as that he thereby takes away all Repugnancy , all Resistance , all Opposition , every thing that lyeth in the way of the Effect intended ; Deut. 30. 6. The Lord thy God will circumcise thine heart , and the heart of thine Seed , to love the Lord thy God with all thine heart , and all thy Soul , that thou mayest live . A denyal of the Work here intended , is expressed Chap. 29. 4. The Lord hath not given you an Heart to perceive , and Eyes to see , and Ears to hear unto this day . What it is to have the Heart circumcised , the Apostle declares , Col. 2. 11. It is the putting off of the Body of the Sins of the Flesh by the Circumcision of Christ ; that is , our Conversion to God. It is the giving an Heart to perceive , and Eyes to see , and Ears to hear , that is , Spiritual Light and Obedience by the removal of all Obstacles and Hindrances . This is the immediate Work of the Spirit of God himself . No Man ever circumcised his own heart . No Man can say he began to do it by the Power of his own Will , and then God only helped him by his Grace . As the Act of outward Circumcision on the body of a Child , was the Act of another , and not of the Child who was onely passive therein , but the Effect was in the Body of the Child only ; so is it in this Spiritual Circumcision . It is the Act of God whereof our Hearts are the Subject . And whereas it is the Blindness , Obstinacy , and Stubbornness in Sin , that is in us by Nature , with the Prejudices which possess our Minds and Affections , which hinder us from Conversion unto God , by this Circumcision they are taken away . For by it , the Body of the Sins of the Flesh is put off . And how should the Heart resist the Work of Grace , when that whereby it should resist is effectually taken away ? Sect. 42 Ezek. 36. 26. A new Heart also will I give you , and a new Spirit will I put within you ; and I will take away the stony heart out of your Flesh , and I will give you an Heart of Flesh. And I will put my Spirit within you , and cause you to walk in my Statutes , and ye shall keep my Judgments and do them . To which may be added , Jer. 24. 7. And I will give them an Heart to know me , that I am the Lord , and they shall be my People , and I will be their God ; so they shall return unto me with their whole Heart . As also Isa. 44. 3 , 4 , 5. I will pour Water upon him that is thirsty , and Floods upon the dry ground ; I will pour my Spirit upon thy Seed , and my Blessing on thy Off-spring , and they shall spring up as among the Grass , as Willows by the Water-courses . One shall say I am the Lord 's . So Jer. 31. 33. I will put my Law in their inward parts , and write it in their Hearts . I shall first enquire two things about these Concurrent Testimonies . ( 1. ) Is it lawful for us , is it our duty to pray that God would do and effect what he had promised to do , and that both for our selves and others ? For our selves , that the Work of our Conversion may be renewed , carried on and consummated in the way and by the means whereby it was begun ; that so he who hath begun the good Work in us , may perfect it to the Day of Jesus Christ , Phil. 1. 6. For those who are Converted and Regenerated , and are perswaded on good and infallible grounds that so they are , may yet pray for those things which God promiseth to work in their first Conversion . And this is , because the same Work is to be preserved and carried on in them by the same Means , the same Power , the same Grace wherewith it was begun . And the Reason is , because this Work , as it is meerly the Work of Conversion , is immediately perfected and compleated as to the being of it ; yet as it is the beginning of a Work of Sanctification , it is continually to be renewed and gone over again , because of the remainder of Sin in us , and the imperfection of our Grace . For others that it may be both begun and finished in them . And do we not in such Prayers desire , That God would really , powerfully , effectually , by the internal Efficiency of his Spirit , take away all Hindrances , Oppositions , and Repugnancy in our Minds and Wills , and actually collate upon us , give unto us , and work in us , a new Principle of Obedience , that we may assuredly love , fear , and trust in God alwayes ? Or , do we only desire that God would so help us , as to leave us absolutely undetermined , whether we will make use of his help or no ? Did ever any pious Soul couch such an Intention in his Supplications ? He knows not how to pray , who prayes not that God would by his own immediate Power , work those things in him which he thus prayeth for . And unto this Prayer also Grace effectual is antecedently required . * Wherefore I enquire , ( Secondly ) Whether God doth really effect and work in any the things which he here promiseth that he will Work and Effect ? If he doth not , where is his Truth and Faithfulness ? It is said that he doth so , and will do so , provided that Men do not refuse his tender of Grace , nor resist his Operations , but comply with them . But this yeelds no relief . Sect. 43 For ( 1. ) what is it , not to refuse the Grace of Conversion , but to comply with it ? Is it not to believe , to obey , to convert our selves ; so then God promiseth to Convert us , on condition that we Convert our selves ; to work Faith in us on condition that we do believe ; and a new Heart , on condition that we make our Hearts new our selves . To this are all the Adversaries of the Grace of God brought by those Conditions which they feign of its Efficacy to preserve the Sovereignty of free-Will in our Conversion , that is , unto plain and open Contradictions , which have been charged sufficiently upon them by others , and from which they could never extricate themselves . ( 2. ) * Where God promiseth thus to work , as these Testimonies do witness , and doth not effectually do so ; it must be either because he cannot or because he will not ; if it be said , that he doth it not , because he will not , then this is that which is ascribed unto God ; that he promiseth indeed to take away our stony Heart , and to give us a new Heart with his Law written in it , but he will not do so , which is to overthrow his Faithfulness and to make him a lyar . If they say it is , because he cannot , seeing that Men oppose and resist the Grace whereby he would work this Effect ; then where is the wisdom of promising to work that in us , which he knew he could not effect without our compliance , and which he knew that we would not comply withal ? But it will be said , that God promiseth to work and effect these things , but in such a way as he hath appointed ; that is , by giving such supplies of Grace as may enable us thereunto , which if we refuse to make use of , the fault is meerly our own . Answ. It is the things themselves that are promised , and not such a communication of means to effect them , as may produce them , or may not , as the consideration of the places will manifest : whereof observe ; Sect. 44 ( 1. ) The Subject spoken of in these Promises , is the Heart . And the Heart in the Scripture is taken for the whole rational Soul , not absolutely , but as all the Faculties of the Soul are one common Principle of all our Moral Operations . Hence it hath such Properties assigned unto it as are peculiar to the Mind or Understanding , as to see , perceive , to be wise , and to understand ; and on the contrary , to be blind and foolish ; sometimes such as belong properly to the Will and Affections , as to Obey , to Love , to Fear , to Trust in God. Wherefore the Principle of all our Spiritual and Moral Operations is intended hereby . Sect. 45 ( 2. ) There is a Description of this Heart , as it is us , Antecedent unto the effectual working of the Grace of God in us : It is said to be stony . The heart of stone . It is not absolutely , that it is said so to be but with respect unto some certain End. This End is declared to be our walking in the wayes of God , or our fearing of him . Wherefore our Hearts by Nature , as unto living to God , or his Fear , are a stone , or stony ; and who hath not Experience hereof from the Remainders of it still 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 th● God of our Lord Jesus Christ , the Father of Glory , may give unto you the Spirit of Wisdom and Revelation in the knowledg of him , the eyes of your understanding being opened , that you may know what is the hope of his calling , &c. That the Spirit of Wisdom and Revelation , is the Spirit of God working those Effects in us , we have before evinced . And it is plain , that the Revelation here intended is subjective , in the enabling us to apprehend what is revealed , and not objective in new Revelations which the Apostle prayed not that they might receive . And this is further evidenced by the ensuing Description of it , the eyes of your Understanding being opened . There is an Eye in the Understanding of Man , that is , the natural Power and Ability that is in it to discern Spiritual Things . But this Eye is sometimes said to be blind , sometimes to be darkness , sometimes to be shut or closed . And nothing but the impotency of our Minds to know God savingly , or discern things spiritually when proposed unto us , can be intended thereby . It is the Work of the Spirit of Grace to open this eye , Luke 4. 18. Acts 26. 18. * And this is the powerful effectual removal of that depravation of our Minds with all its Effects , which we before described . And how are we made Partakers hereof ? It is of the Gift of God , freely and effectually working of it . For ( 1. ) he gives us the Spirit of Wisdom and Revelation to that End. And ( 2. ) works the thing it self in us . He gives us an Heart to know him , Jer. 24. 7. without which we cannot so do , or he would not himself undertake to work it in us for that end . There is therefore an effectual , powerful , creating Act of the Holy Spirit put forth in the Minds of Men in their Conversion unto God , enabling them Spiritually to discern Spiritual Things ; wherein the Seed and Substance of Divine Faith is contained . Sect. 53 2. This is called the Renovation of our Minds ; renewed in the Spirit of our Minds , Ephes. 4. 23. which is the same with being renewed in knowledg , Col. 3. 10. And this Renovation of our Minds , hath in it a transforming Power , to change the whole Soul into an obediential frame towards God , Rom. 12. 2. And the work of renewing our Minds is peculiarly ascribed unto the Holy Spirit . Tit. 3. 5. The renewing of the Holy Ghost . Some Men seem to fancy , yea , do declare , that there is no such Depravation in or of the Mind of Man , but that he is able by the use of his Reason to apprehend receive and discern those Truths of the Gospel which are objectively proposed unto it . But of the use of Reason in these Matters , and its Ability to discern and judg of the sence of Propositions , and force of Inferences in Things of Religion , we shall treat afterwards . At present I only enquire whether Men Unregenerate be of themselves able Spiritually to discern Spiritual Things , when they are proposed unto them in the Dispensation of the Gospel , so as their knowledg may be saving in and unto themselves and acceptable unto God in Christ , and that without any especial internal effectual Work of the Holy Spirit of Grace in them and upon them ? if they say they are , as they plainly plead them to be , and will not content themselves with an Ascription unto them of that Notional Doctrinal Knowledg , which none deny them to be capable of , I desire to know , to what purpose are they said to be renewed by the Holy Ghost ; to what purpose are all those gracious actings of God in them before recounted ? He that shall consider what on the one hand the Scripture teacheth us concerning the Blindness , Darkness , Impotency of our Minds with respect unto Spiritual things when proposed unto us , as in the state of nature ; and on the other , what it affirms concerning the work of the Holy Ghost in their Renovation and change , in giving them new Power , new Ability , a new Active Understanding , will not be much moved with the groundless confident unproved Dictates of some concerning the Power of Reason in it self to apprehend and discern Religious Things , so far as we are required in a way of Duty . This is all one as if they should say , That if the Sun shine clear and bright , every blind Man is able to see . Sect. 54 God herein is said to communicate a Light unto our Minds , and that so , as that we see by it , or perceive by it the things proposed unto us in the Gospel usefully and savingly ; 2 Cor. 4. 6. God who commanded the Light to shine out of Darkness , hath shined in our hearts , to give the Light of the Knowledg of the Glory of God , in the Face of Jesus Christ. Did God no otherwise work on the Minds of Men , but by an external objective proposal of Truth unto them , to what purpose doth the Apostle mention the Almighty Act of Creating Power , which he put forth and exercised in the first production of Natural Light out of Darkness ? What Allusion is there between that Work , and the doctrinal proposal of Truth to the Minds of Men ? It is therefore a confidence not to be contended with , if any will deny that the Act of God in the Spiritual Illumination of our Minds , be not of the same Nature as to Efficacy and Efficiency , with that whereby he created Light at the beginning of all things . And because the Effect produced in us is called Light , the Act it self is described by shining . God hath shined into our Hearts , that is , our Minds , so he conveighs Light unto them by an Act of Omnipotent Efficiency . And as that which is so wrought in our Minds is called Light , so the Apostle leaving his Metaphor plainly declares what he intends hereby ; namely , the actual knowledg of the Glory of God in the Face of Jesus Christ ; that is , as God is revealed in Christ by the Gospel , as he declares v. 4. Having therefore ( 1. ) compared the Mind of Man by Nature with a respect unto a Power of discerning Spiritual Things , to the state of all things under Darkness before the Creation of Light : And , ( 2. ) the powerful working of God in Illumination , unto the Act of his Omnipotency in the Production or Creation of Light Natural , He ascribes our Ability to know , and our actual Knowledg of God in Christ unto his real Efficiency and Operation . And these things in part direct us towards an apprehension of that Work of the Holy Spirit upon the Minds of Men in their Conversion unto God , whereby their Depravation is cured , and without which it will not so be . By this means and no otherwise , do we who were Darkness become Light in the Lord , or come to know God in Christ savingly , looking into and discerning Spiritual Things with a proper intuitive sight , whereby all the other Faculties of our Souls are guided and influenced unto the Obedience of Faith. Sect. 55 It is principally with respect unto the Will and its Depravation by Nature , that we are said to be dead in Sin. And herein is seated that peculiar obstinacy , whence it is that no Unregenerate Person doth , or can answer his own Conviction , or walk up unto his Light in Obedience . For the Will may be considered two wayes . ( 1. ) As a rational vital Faculty of our Souls . ( 2. ) As a * free Principle , freedom being of its Essence or Nature . This therefore in our Conversion to God is renewed by the Holy Ghost , and that by an effectual implantation in it , of a Principle of Spiritual Life and Holiness in the room of that Original Righteousness which it lost by the Fall. That he doth so , is proved by all the Testimonies before insisted on . ( 1. ) This is its Renovation as it is a rational vital Faculty ; and of this Vivification see before . ( 2. ) As it 's a free Principle , it is determined unto its Acts in this case by the powerful Operation of the Holy Ghost , without the least impeachment of its Liberty or Freedom as hath been declared . And that this is so , might be fully evinced , as by others , so by the ensuing Arguments . For ( 1. ) if the Holy Ghost doth not work immediately and effectually upon the Will , producing the creating in it a Principle of Faith and Obedience , infallibly determining it in its free Acts , then is all the Glory of our Conversion to be ascribed unto our selves , and we make our selves therein , by the obediential actings of our own free-will to differ from others who do not so comply with the Grace of God ; which is denyed by the Apostle , 1 Cor. 4. 7. Neither can any purpose of God concerning the Conversion of any one Soul be certain and determinate , seeing after he hath done all that is to be done , or can be done towards it , the Will remaining undetermined may not be converted , contrary to those Testimonies of our Saviour , Rom. 8. 28. Mat. 11. 25 , 26. John 6. 37. Neither can there be an Original Infallibility in the Promises of God made to Jesus Christ , concerning the multitudes that should believe in him ; seeing it is possible no one may so do , if it depends on the undetermined Liberty of their Wills whether they will or no. And then also must Salvation of necessity be of him that willeth , and of him that runneth , and not of God that shews mercy on whom he will have mercy , contrary to the Apostle , Rom. 9. 15 , 16. And the whole Efficacy of the Grace of God , is made thereby to depend on the Wills of Men , which is not consistent with our being the Workmanship of God created in Christ Jesus unto good Works , Ephes. 2. 10. Nor on this Supposition do Men know what they pray for , when they pray for their own or other Mens Conversion to God , as hath been before declared . There is therefore necessary such a Work of the Holy Spirit upon our Wills , as may cure and take away the Depravation of them before described , sreeing us from the state of Spiritual Death , causing us to live unto God , determing them in and unto the Acts of Faith and Obedience . And this he doth , whilst , and as he makes us new Creatures , quickens us who are dead in Trespasses and Sins , gives us a new Heart , and puts a new Spirit within us , writes his Law in our Hearts , that we may do the Mind of God , and walk in his wayes ; worketh in us to will and to do , making them who were unwilling and obstinate , to become willing and obedient and that freely and of choice . Sect. 56 In like manner a prevailing Love is implanted upon the Affections by the Spirit of Grace , causing the Soul with Delight and Complacency to cleave to God and his Wayes . This removes and takes away the Enmity before described with the Effects of it ; Deut. 30. 6. The Lord thy God will circumcise thine Heart , and the Heart of thy Seed , to love the Lord thy God with all thy Heart , and with all thy Soul , that thou mayest live . This Circumcision of the Heart consists in the putting off the body of the sins of the flesh , as the Apostle speaks Col. 2. 11. He Crucifies the Flesh with the Lusts and Affections thereof . Some Men are inclined to think that all the Depravation of our Nature consists in that of the sensitive part of the Soul , or our Affections . The vanity and folly of which Opinion hath been before discovered . Yet it is not denied but that the Affections are signally depraved , so that by them principally the Mind and Will do act those Lusts that are peculiarly seated in them , or by them do act according to their perverse and corrupt Inclinations , Gal. 5. 24. Jam. 1. 14 , 15. Wherefore in the Circumcision of our Hearts , wherein the Flesh with the Lusts Affections and Deeds thereof are crucified by the Spirit , he takes from them their Enmity , Carnal Prejudices , and D●praved Inclinations , really though not absolutely and perfectly ; and instead of them , he fills us with Holy Spiritual Love , Joy , Fear , and Delight , not changing the being of our Affections , but sanctifying and guiding them by the Principle of Saving-Light and Knowledg before described , and uniting them unto their proper Object in a due manner . From what hath been spoken in this third Argument , it is evident that the Holy Spirit designing the Regeneration or Conversion of the Souls of Men worketh therein effectually , powerfully , and irresistibly , which was proposed unto confirmation . Sect. 57 From the whole it appears that our Regeneration is a * Work of the Spirit of God , and that not any Act of our own , which is only so , is intended thereby . I say it is not so our own , as by outward Helps and Assistance to be educed out of the Principles of our Natures . And herein is the Scripture express ; for mentioning this Work directly with respect unto its Cause , and the manner of its Operation in the effecting of it , it assigns it positively unto God or his Spirit ; 1 Pet. 1. 3. God according to his abundant Mercy hath begotten us again . James 1. 18. Of his own Will begat he us with the Word of Truth . John 3. 5 , 6 , 8. Born of the Spirit . 1 John 3. 9. Born of God. And on the other hand it excludes the Will of Man from any active interest herein ; I mean , as to the first beginning of it . 1 Pet. 1. 23. Born again , not of Corruptible Seed , but of Incorruptible by the Word of God , which liveth and abideth for ever . John. 1. 13. Which were born , not of Blood , nor of the Will of the Flesh , nor of the Will of Man but of God ; see Matth. 16. 17. Titus 3. 5. Ephes. 2. 9 , 10. It is therefore incumbent on them who plead for the Active Interest of the Will of Man in Regeneration , to produce some Testimonies of Scriptures where it is assigned unto it , as the effect unto its proper Cause . Where is it said , that a Man is Born again , or Begotten a-new by himself ? And if it be granted , as it must be so , unless violence be offered not only to the Scripture but to Reason and common Sense , that what-ever be our Duty and Power herein , yet these Expressions must denote an Act of God and not ours , the substance of what we contend for is granted , as we shall be ready at any time to demonstrate . It is true , God doth command us to circumcise our Hearts , and to make them New. But he doth therein declare our Duty not our Power ; for himself promiseth to work in us what he requireth of us . And that Power which we have and do exercise in the progress of this Work in Sanctification and Holiness , proceeds from the infused Principle which we receive in our Regeneration ; * for all which Ends we ought to pray for him according to the Example of Holy Men of old . The Manner of Conversion explained in the Instance of Augustine . CHAP. VI. The outward means and manner of Conversion to God , or Regeneration , with the Degrees of Spiritual Operations on the Minds of Men and their Effects , exemplified in the Conversion of Augustine , as the Account is given thereof by himself . Sect. 1 AS among all the Doctrines of the Gospel , there is none opposed with more violence and subtilty , than that concerning our Regeneration by the immediate powerful , effectual Operation of the Holy Spirit of Grace ; so there is not scarce any thing more despised or scorned by many in the World , than that any should profess that there hath been such a Work of God upon themselves , or on any Occasion declare ought of the way and manner whereby it was wrought . The very mentioning hereof is grown a Derision among some that call themselves Christians ; and to plead an interest or concern in this Grace , is to forfeit all a Mans Reputation with many who would be thought wise , and boast themselves to be rational . Neither is this a practice taken up of late in these declining times of the World ; but seems to have been started and followed from days of old , possibly from the beginning ; yea the Enmity of Cain against Abel was but a branch of this proud and perverse Inclination . The Instance of Ishmael in the Scripture is Representative of all such as under an outward profession of the true Religion , did or do scoff at those who being as Isaac Children of the Promise do profess and evidence an interest in the internal Power of it which they are unacquainted withal . And the same practice may be traced in succeeding Ages . Hence Holy Austin entring upon the Confession of his greater sins , designing thereby to magnify the Glory and Efficacy of the Grace of God in his Conversion , provides against this scorn of Men , which he knew he should meet withal . Rideant , saith he , me arrogantes & nondum salubriter prostrati & elisi per te Deus meus , ego tamen confiteor tibi dedecora mea , in laude tua ; Confess : lib. 4. cap. 1. let Arrogant Men deride or scorn me , who were never savingly cast down nor broken in pieces by thee my God , yet I will confess my own shame unto thy praise . Let none be offended with these expressions of being savingly or wholesomely cast down and broken of God ; For in the Judgment of this great person they are not Fanatical . We may not therefore think it strange ; if the same truth , the same practice , and profession of it , do still meet with the same Entertainment . Let them deride and scorn it , who were never humbled savingly , nor broken with a sense of sin , nor relieved by Grace ; the Holy Work of Gods Spirit is to be owned , and the truth to be avowed as it is in Jesus . Sect. 2 Of the Original Depravation of our nature , we have treated sofar as is needful unto our present purpose . Yet some things must yet be added concerning the Effects of that Depravation , which will conduce unto the right understanding of the way and manner whereby the Spirit of God proceedeth for the healing and removal of it , which we have now under especial consideration . And we may observe ; Sect. 3 1. That the Corrupt Principle of sin , the native habitual Inclination that is in us unto evil , worketh early in our natures , and for the most part preventeth all the Actings of Grace in us . Though some may be sanctified in or from the Womb , yet in order of nature this native Corruption hath first place in them ; for a clean thing cannot be brought out of an unclean , but that which i● born of the flesh is flesh . Psal. 58. 3. The Wicked are estrang●d from the Womb ▪ they go astray as soon as they be born , speaking lyes . It is to no purpose to say that he speaks of wicked Men ; that is , such who are habitually and profligately so . For whatever any Man may afterwards run into by a course of sin , all Men are Morally alike from the Womb , and 't is an Aggravation of the Wickedness of Men , that it begins so early and holds on an uninterrupted course . Children are not able to speak from the Womb , as soon as they are born . Yet here are they said to speak lyes . It is therefore the perverse Acting of Depraved nature in Infancy , that is intended . For every thing that is irregular , that Answers not the Law of our Creation and Rule of our Obedience , is a Lye. And among the many Instances Collected by Austin of such irregular Actings of nature in its infant-state , one is peculiarly remarkable . Confess . lib. 1. cap. 6. Paulatim sentiebam ubi essem ; & voluntates meas volebam ostendere eis per quos implerentur , & non poteram : itaque jactabam membra , & voces signa ●imilia voluntatibus meis , pauca quae poteram & qualia poteram ; & cum mihi non ob●emperabatur , vel non intelligendo , vel ne obesset , indignabar non subditis Majoribus , & liberis non servientibus , & me de illis slendo vindicabam . This he again repeats . cap. 7. An pro tempore illo bona erant , flendo petere etiam quod noxie daretur , indignari acriter non subjectis hominibus liberis , & majoribus ; hisque a quibus genitus est , multisque preterea prudentioribus , non ad nutum voluntatis obtemperantibus , feriendo nocere mihi quantum potest . quia non obeditur imperiis quibus perniciose obediretur ? Ita imbecillitas membrorum infantilium innocens est , non animus infantium . Those irregular and perverse Agitations of mind and of the Will or Appetite , not yet under the Conduct of Reason , which appear in Infants , with the Indignation and little self-Revenges wherewith they are accompanyed in their disappointments , when all about them do not subject themselves unto their Inclinations it may be to their hurt , are from the Obliquity of our nature and effects of that depraved habit of sin , wherewith it is wholly possessed . And by the frequency of these lesser Actings are the mind and will prepared for those more violent and impetuous motions , which by the improving of their natural Capacities , and the incitation of new Objects presented unto their Corruptions they are exposed unto and filled withal . God did not Originally thus create our nature , a Condition worse and inferiour unto that of other Creatures ; in whose Young Ones there are none of these disorders , but a regular complyance with their natural instinct prevailes in them . And as the dying of multitudes of Infants notwithstanding the utmost care for their preservation , whereas the young ones of other Creatures all generally live if they have whereby their nature may be sustained , argues the imputation of sin unto them , For Death entred by Sin and passed upon all inasmuch as all have sinned ; so those irregular Actings peculiar unto them , prove sin inherent in them or the Corruption of their Nature from their Conceptions . Sect. 4 Secondly with the Increase of our natural Faculties , and the strengthning of the members of our bodies , which by nature are become ready instruments of unrighteousness unto sin , Rom. 5. 13. this perverse Principle acts it self with more evidence frequency and success in the production of Actual sin , or inordinate actings of the Mind , Will and Affections . So the wiseman tells us , that Childhood and Youth are Vanity , Eccl. 11. 10. The Mind of Man in the state of Childhood and Youth puts it self forth in all kinds of vain Actings , in foolish Imaginations , perverse and froward Appetites , falseness in words , with sensible effects of corrupt Inclinations in every kind . Austin's first book of Confessions , is an excellent comment on that Text wherein the Vanity of Childhood and Youth are graphically described , with pathetical self-reflecting complaints concerning the Guilt of sin which is contracted in them . Some perhaps may think light of those ways of Folly and Vanity , wherein Childhood doth , or left alone , would consume it self ; that there is no moral evil in those Childish Innocencies . That Good Man was of an other Mind . Istane est ( saith he ) innocentia puerilis ? non est Domine , non est Oro te Deus meus , nam haec ipsa sunt quae a paedagogis & magistris , a nucibus pitulis passeribus , ad Prefectos & Reges , aurum , praedia , mancipia haec ipsa omnino quae succedentibus majoribus aetatibus transeunt . lib. 1. cap , 19. This is not Innocency , it is not so . The same Principle and Habit of Mind carried over unto riper Age , and greater Occasions bring forth those greater Sins , which the lives of Men are filled withal in this World. And who is there who hath a serious Reverence of God , with any due apprehension of his Holiness and a clear conviction of the Nature of Sin , who is not able to call over such Actings in Childhood which most think meet to connive at , wherein they may remember that perversity whereof they are now ashamed . By this means is the Heart prepared for a further Obduration in Sin by the confirmation of native Obstinacy . Sect. 5 Thirdly ; unto those more general irregularities , Actual sins do succeed , such I mean as are against the remaining light of Nature or committed in Rebellion unto the dictates and guidance of our Minds and Consciences , the Influence of those Intelligencies of Moral Good and Evil , which are inseparable from the faculties of our Souls . For although in some they may be stifled and over-born , yet can they never be utterly obliterated or extinguished , but will accompany the nature of Man unto Eternity , even in that condition wherein they shall be of no other use but to add to and increase its misery . Amongst those we may call over one or two Instances . Lying is such a sin , which the Depravation of Nature in Youth is prone to exert it self by , and that on sundry Reasons not now to be enquired into : They go astray from the womb speaking lies . The first Inducement of our Nature unto Sin , was by a Lye ; and we fell in Adam by giving credit thereunto . And there is in every Sin a particular Lye. But speaking falsly , contrary unto what they know to be true , is that which Children are prone unto ; though some more than others , according as other vicious Habits prevail in them , whose Actings they foolishly think to that●h over and cover thereby . This that holy Person whom we instance in acknowledgeth and bewaileth in himself ; Non videbam voraginem turpitudinis in quam projectus eram ab oculis tuis ; nam in illis quid jam me turpius fuit , fallendo innumer abilibus mendaciis , & paedagogum & magistros & parentes amore ludendi ▪ & studio spestandi nngatoria , Lib. 1. Cap. 19. I saw not ( O God ) into what a gulf of filth , I was cast out from before thee ; for what was more filthy than I , whil'st out of love of Playes , and desire of looking after vanities , I deceived Teachers and Parents with innumerable Lyes . And this the good man was afterwards ex●eedingly humbled for , and from it learned much of the vileness of his own nature . And we find by experience , that a sense of this sin , oft-times accompanies the first real Convictions that befal the Souls of men . For when they seriously reflect upon themselves , or do view themselves in the Glass of the Law , they are not only sensible of the nature of this Sin , but also how much they indulged themselves therein , partly whil'st they remember how on the least occasions they were surprized into it , which yet they neglected to watch against ; and partly understanding how sometimes they made it their business by premeditated falshoods so to cover other sins , as to escape rebuke and correction . The mention of these things will probably be entertained with contempt and scorn in this Age , wherein the most prodigious wickednesses of men are made but a sport ; But God , his Holiness , and his Truth are still the same , what-ever alternations there may be in the World. And the holy Psalmist seems to have some reflection on this Vice of Youth , when he prayes , that God would take from him the way of Lying . Of the same nature are those lesser Thesis in despoiling their Parents and Governours of such things which they are not allowed to take and make use of for themselves . They rob their Father or Mother , and say it is no transgression , Prov. 28. 24. So saith the same Person ; furta etiam faciebam de cellario parentum & de mensis vel gula impuitante , vel ut haberem quod darem pueris ludum suum mihi quo pariter delectabantur tamen vendentibus . He sometimes stole from his Parents , either to gratify his own sensual Appetite , or to give unto his Companions . In such instances doth Original Pravity exert it self in Youth , or Childhood , and thereby both increase its own power , and fortify the Mind and the Affections against the Light and Efficacy of Conviction . Sect. 6 Fourthly ; As Men grow up in the state of nature sin gets ground in them and upon them subjectively and objectively . Concupiscence gets strength with Age and grows in violence , as persons arrive to Ability for its Exercise , the Instruments of it in the faculties of the Soul , Organs of the senses and members of the body , growing every day more serviceable unto it , and more apt to receive Impressions from it or to comply with its motions . Hence some charge the sins of Youth on the Heat of Blood , and the Restlesness of the animal Spirits , which prompt men unto irregularities and extravagancies . But these are only vehicula concupiscentiae , things which it makes use of to exert its poyson by . For sin turns every thing in this state unto its own advantage , and abuseth even the Commandment it self to work in us all manner of concupiscence , Rom. 7. 8. Again , the Objects of Lust by the occasions of Life are now multiplied . Temptations increase with years , and the businesses of the World ; but especially by that corruption of conversation which is among the most . Hence sundry Persons are in this part of their youth , one way or other overtaken with some gross actual sin or sins . That all are not so , is a meer Effect or preventing grace , and not at all from themselves . This the Apostle respects in his charge ; 2 Tim. 2. 22. Flee youthful Lusts ; such Lusts as work effectually and prevail mightily in those that are young , if not subduced by the Grace of God. And David in a sense and from experience hereof prayes , that God would not remember the sins of his youth , Psal. 25. 7. And a Reflection from them is sometimes the Torment of Age ; Job . 20. 11. So he in whom we have chosen to exemplifie the Instances of such a Course . He humbly confesseth unto God his falling into and being overtaken with great sins , such as Fornication and uncleanness in his younger days , in the mire whereof he was long detained . To this purpose he discourseth at large , lib. 2. cap. 1 , 2 , 3. And of the Reason of this his humble and publick Acknowledgments , he gives this holy Account . Neque enim tibi Deus meus , sed apud tenarro haec generi meo generi human● , quantulacunque ex particula incidere potest in istas meas literas . Et ad quid hoc ? ut videlicet ego & quisquis haec legit cogitemus de quam profundo , clamandum sit ad te , Cap. 3. I d●clare these things , O my God , not unto th●e , but before hee , or in thy presence , unto my own Race , unto Humane kind , whatever portion thereof may fall on these Writings of Mine . And unto what end ? Namely , that I and every one who shall read these things may consider , out of what great Depths we are to cry unto thee . So he who lived not to see the Days wherein humble Confession of sin was made a matter of contempt and scorn . Sect. 7 Now there is commonly a two-fold Event of Mens falling under the power of Temptat●ons and thereby into great Actual sins . 1. God sometimes takes occasion from them to awaken their Consciences unto a deep sense not only of that Sin in particular whose guilt they have contracted , but of their other sins also . The great Physician of their Souls turns this poyson into a Medicine ; and makes that wound which they have given themselves , to be the lancing of a festred sore . For whereas their Oscitancy Prejudices and Custom of sinning , have taken away the sense of lesser sins , and securethem from Reflections from them ; the stroke on their Consciences from those greater provocations pierceth so deep , as that they are forced to entertain thoughts of looking out after a Release or Remedy . So did they of old at the Sermon of Peter , when he charged them with the guilt of a consent to the Crucifying of Jesus Christ ; they were pricked to the Heart and cryed out , Men and Brethren what shall we do ; Acts. 2. 36 , 37. Sect. 8 2. With others it proves a violent Entrance into a further pursuit of sin . The bounds of Restraints , with the Influence of natural light , being broken up and rejected , Mens lusts being let Loose do break through all remaining Obstacles , and run out into the greatest compass of Excess and Riot ; observing no present evil to ensue on what they have done according to their first fears , they are emboldned to greater wickedness , Eccl. 8. 11. And by this means is their Conversion unto God rendred more difficult , and Men thus wander away more and more from him unto the greatest Distance that is recoverable by Grace . For , Sect. 9 Fifthly ; a Course in , and a Custom of sinning with many ensues hereon . Such the Apostle treats concerning , Ephes. 4. 18 , 19 Being past feeling , have given themselves over unto Lasciviousness , to work all uncleanness with greediness . Custom of sinning takes away the sense of it . The Course of the World takes away the shame of it ; and Love to it makes Men greedy in the pursuit of it ; see Confess . lib. 2. Cap. 6. And this last effect of sin , as incited , provoked , and assisted by Temptations , hath great variety in the Effects and Degrees of it . Hence are the various courses of unhumbled sinners in the world , wherein the Outrage and Excess of some seems to Justify others in their more sedate irregularities , and less conspicuous provocations . Yea some who are not in any better state and condition as to their Interest in the Covenant of God than others , will yet not only startle at but really abhor those Outrages of sin and wickedness which they fall unto : Now this Difference ariseth not from hence that the nature of all men is not equally corrupt and depraved , but that God is pleased to make his Restraining Grace effectual towards some , to keep them within those bounds of sinning which they shall not pass over , and to permit others so to fall under a Conjunction of their Lusts and Temptations as that they proceed unto all manner of Evil. Moreover there are peculiar Inclinations unto some sins , if not inlaid in , yet much enhaunced and made obnoxious unto incitations by the Temperature of the body . And some are more exposed unto Temptations in the World from their outward Circumstances and Occasions of Life . Hereby are some even precipitated to all manner of Evil. But still the old Man which is Corrupt according unto deceitful Lusts , is the same naturally in all . All difference as to Good from Evil , I mean not as to the nature of the things themselves , but as to Mens interest in them , so as to adhere to the one and avoid the other , is from the Will of God. Thus he secretly prepares for some a better Temperature of nature , docile and pliable unto such notices of things as may entertain their minds , and satisfy them above sensual Delights . And some he disposeth in their Education , Callings , Societies , Aymes and Designs in the World , into wayes inconsistent with open Lewdness , which will much ballance their Inclinations , besides his secret internal actings on their Hearts and Minds , whereof af●erwards . This is excellently expressed by Austin , Confess . lib. 2 Cap. 7. Diligam te Domine , & gratias agam , & confitear nomini tuo , quontam tant a dimisisli mihi mala & nefaria opera mea . Gratiae tuae deputo & misericordiae tuae , quod peccata mea tanquam glaciem solvisti ; gratiae tuae deputo & quaecunque non feci mala . Quid enim non facere potui qui etiam gratuitum ama●i facinus ? & omnia mihi dimissa esse fat or , & quae mea sponte feci mala & quae t● duce non feci ▪ Quis est hominum qui suam cogitans infirmitatem , audet viribus suis trib ere c●stitatem atque innocentiam suam , ut minus amet te , quasi minus necessaria suerit erit misericordia tua , quâ condonas peccata conversis ad te ? Qui enim vocatus ad te secutus est vocem tuam , & vitavit ea quae me de meipso recordan●em & fatentem legit , non me derideat , ab eo medico aegrum sanari a quo prestitum est ut non oegrotaret , vel potius ut minus oegrotaret . Et ideo te tantundem imo vero amplius diligat , quia per quem me videt taatis peccatorum meorum languoriribus exui , per eum se videt tantis peccatorum lang ●oribus non implicari . I will love thee , O God , and thank thee and confess unto thy name , because thou hast forgiven me my evil and nefarious Deeds . I impute it to thy Grace and Mercy , that thou hast made my sins to melt away as Ice , and I impute it to thy Grace as to all the evils which I have not done . For what could not I have done , who loved wickedness for it self ? All I acknowledg are forgiven me both the Evils that I have done on my own accord , and what through thy guidance I have not done . Who is there who considering his own weakness , dare ascribe his Chastity or Innocency unto his own strength , that he may less love thee , as though thy mercy were less necessary unto him , whereby thou forgivest the sins of them that are converted to thee . For let not him who being called of thee and having heard thy voice hath avoided the Evils which I have confessed , deride me that being sick was healed of that Physician , from whom he received the Mercy not to be sick , or not to be so sick . Sect. 10 This brief account of the Actings of corrupted Nature until it comes unto the utmost of a recoverable Alienation from God , may somewhat illustrate and set off the Work of his Grace towards us . And thus far , whatever habit be contracted in a course of sin , yet the state of Men is absolutely recoverable by the Grace of Jesus Christ administred in the Gospel ; 1 Cor. 6. 9. 10 , 11. No state of sin is absolutely unhealable until God hath variously dealt with Men by his Spirit . His Word must be rejected , and He must be sinned against in a peculiar manner , before Remission be impossible . All Sins and Blasphemies antecedent thereunto , may be forgiven unto Men , and that before their Conversion unto God , Matth. 12. 31 , 32. Luke . 12. 10. Wherefore the Manner and Degrees of the Operations of this Spirit of God on the Minds of Men , towards and in their Conversion , is that which we shall now enquire into , reducing what we have to offer concerning it unto certain Heads or Instances . Sect. 11 First ; under the Ashes of our collapsed nature there are yet remaining certain sparks of Celestial Fire , consisting in inbred notices of Good and Evil , of Rewards and Punishments , of the presence and All-seeing Eye of God , of Help and Assistance to be had from him , with a Dread of his Excellencies where any thing is apprehended unworthy of him , or provoking unto him . And where there are any means of Instruction from supernatural Revelation by the Word preached , or the care of Parents in private , there they are insensibly improved and increased . Hereby Men do obtain an objective distinct knowledg of what they had subjectively and radically , though very imperfectly before . These notices therefore God oftentimes excites and quickens even in them that are young , so that they shall work in them some real Regard of , and Applications unto him . And those great Workings about the things of God and towards him , which are sometimes found in Children , are not more effects of nature . For that would not so act it self , were it not by one Occasion or other for that End administred by the Providence of God , effectually excited . And many can call over such Divine V●s●tations in their Youth , which now they understand to be so . to this purpose speaks the Person mentioned ; Puer coepi rogare te auxilium & refugium meum , & in tuam invocationem rum pebam nodos linguae meae , & regavi parvus non parvo affectu , ne in Schola vapularem . He prayed earnestly to God as a Refuge , when he was afraid to be b●at at School . And this he resolves into Instruction , or what he had observed in others . Invenimus homines rogantes te , & didicimus ab eis , sentientes te ut poteramus esse magnum aliquem qui posset etiam non apparens sensibus nostris , exaudire nos & subvenire vobis , lib. 1. cap. 9. And hereunto he add● some general Instruction which he had from the Word , Cap. 11. And from the same Principles , when he was a little after surprized with a fit of sickness , ●e cryed out with all earnestness that he might be Baptized ; that so he night , as he thought , go to Heaven ; for his Father was 〈◊〉 yet a Christian , whence he was not baptized in his Infancy . Vidisti Domine cum adhuc puer essem , & quodam die pressus stomachi Dolere repente astuarem pene mo●turus , vidisti Deus meus , quoniam custos meus jam ●ras quo motu animi & qua fide baptismum Christi tui , Dei & Domini mei stagitavi , Cap. 11. Such Affections and occasional Actings o● Soul towards God , are wrought in many by the Spirit . With the most they wear off and perish , as they did with him , who after this cast himself into many flagitious Sins . But in some God doth in and by the use of these means , inlay their Hearts with those Seeds of Faith and Grace which he gradually cherisheth and increaseth . Sect. 12 Secondly ; God works upon Men by his Spirit in outward Means , to cause them to take some real and steady consideration of him , their own distance from him , and obnoxiousness unto his Righteousness on the account of Sin. It is almost incredible to apprehend , but that it is testified unto by daily experience , how Men will live even where the Word is Read and Preached ; how they will get a form of speaking of God , yea and of performing some Duties of Religion , and yet never come to have any steady thoughts of God , or of their Relation to him , or of their concernment in his Will. What-ever they speak of God , he is not in all their Thoughts , Psal. 10. 4. What-ever they do in Religion , they do it not unto him , Amos 5. 25. They have neither heard his Voice at any time , nor seen his Shape , John 5. 37. knowing nothing for themselves , which is their Duty , Job 5. 27. And yet it is hard to convince them that such is their condition . But when God is pleased to carry on his Work of Light and Grace in them , they can call to mind and understand how it was with them in their former Darkness . Then will they acknowledg , that in Truth they never had serious steady thoughts of God , but only such as were occasional and transient . Wheresore God begins here with them , and thereby to subduct them from under the absolute Power of the vanity of their Minds . By one means or other he fixeth in them steady thoughts concerning himself , and their relation unto him . And there are several wayes which he proceedeth in for the effecting hereof . As , Sect. 13 1. By some sudden amazing Judgments whereby he revealeth his Wrath from Heaven against the ungodliness of Men , Rom. 1. 18. So Waldo was affected when his Companion was stricken dead as he walked with him in the Fields ; which proved the occasion of his Conversion unto God. So the Psalmist describes the Affections and Thoughts of Men ; when they are surprized with a Storm at Sea , Psal. 107. 25 , 26 , 27 , 28. An instance whereof we have in the Mariners of Jona's Ship , Chap. 1. 5 , 6 , 7. And that Pharaoh who despised one day , saying , Who is the Lord that I should regard him ? Being the next day terrified with Thunder and Lightning , cries out , Intreat the Lord for me that it may be so no more , Exod. 9. 28. And such like Impressions from Divine Power , most Men at one time or other have experience of . 2. By Personal Afflictions , Job 33. 19 , 20. Psal. 78. 34 , 35. Hos. 5. 15. Affliction naturally speaks Anger , and Anger respects Sin. It bespeaks it self to be God's Messenger to call Sin to remembrance , 1 Kings 17. 8. Gen. 42. 21 , 22. The time of Affliction is a time of Consideration , Eccles. 7. 14. And if Men be not obdurate and hardned almost unto practical Atheism by a course of sinning , they cannot but bethink themselves who sends Affliction , and for what End it is sent . Hence great thoughts of the Holiness of God , and of his hatred of Sin , with some sense of Mens own Guilt and especial Crimes will arise . And these Effects many times prove preparatory and materially dispositive unto Conversion . And not what these things are in themselves able to operate is to be considered , but what they are designed unto , and made effectual for by the Holy Ghost . 3. By remarkable Deliverances and Mercies ; So it was with Naaman the Syrian , 2 Kings 2. 15 , 16 , 17. Sudden changes from great Dangers and Distresses by unexpected Reliefs , deeply affect the Minds of Men , convincing them of the Power , Presence , and Goodness of God. And this produceth a sense and acknowledgment of their own unworthiness of what they have received . Hence also some temporary Effects of submission to the Divine Will and Gratitude do proceed . 4. An observation of the Conversation of others , hath affected many to seek into the Causes and Ends of it . And this inclines them unto imitation , 1 Pet. 3. 1 , 2. 5. The Word in the Reading or Preaching of it is the principal means hereof . This the Holy Spirit employeth and maketh use of in his entrance into this Work , 1 Cor. 14. 24 , 25. For those Convictions befal not Men from the Word universally or promiscuously , but as the Holy Spirit willeth and designeth . It is by the Law that Men have the knowledg of Sin , Rom. 7. 7. Yet we see by experience , that the Doctrine of the Law is despised by the most that hear it . Wherefore it hath not in it self a force or vertue alwayes to work conviction of Sin in them unto whom it is outwardly proposed . Only towards some the Spirit of God is pleased to put forth an especial Energie in the Dispensation thereof . Sect. 14 By these and the like means doth God oft-times put the wildness of Corrupted Nature unto a stand , and stirs up the Faculties of the Soul by an effectual though not saving Impression upon them , seriously to consider of its self , and its Relation unto Him and his Will. And hereby are Men oft-times incited and ingaged unto many Duties of Religion , as Prayer for the Pardon of Sin , with Resolutions of Amendment ; and although these things in some are subordinated unto a further and more effectual Work of the Spirit of God upon them , yet with many they prove evanid and fading , their Goodness in them being as a Morning Cloud , or as the early Dew which passeth away , Hos. 6. 4. And the Reasons whence it is that Men cast off these Warnings of God , and pursue not their own Intentions under them , nor answer what they lead unto are obvious . For ; Sect. 15 ( 1. ) The Darkness of their Minds being yet uncured , they are not able to discern the true Nature of these Divine Intimations and Instructions , but after a while regard them not , or reject them as the Occasions of needless Scruples and Fears . ( 2. ) Presumption of their present Condition , that it is as good as it need be , or as is convenient in their present Circumstances and Occasions , makes them neglect the improvement of their Warnings . ( 3. ) Profane Societies and Relations , such as it may be scoff at and deride all tremblings at Divine Warnings , with ignorant Ministers that undertake to Teach what they have not learned , are great means of hardning Men in their Sins , and of forfeiting the benefit of these Divine Intimations . ( 4. ) They will as to all Efficacy , and the Motions they bring on the Affections of Men , decay , and expire of themselves , if they are not diligently improved . Wherefore in many they perish through meer sloth and negligence . ( 5. ) Satan applies all his Engines to the defeatment of these beginnings of any Good in the Souls of Men. ( 6. ) That which effectually and utterly overthrows this Work , which causeth them to cast off these Heavenly Warnings , is meer love of Lusts and Pleasures , or the unconquered adherence of a corrupted Heart unto sensual and sinful Objects , that offer present satisfaction unto its Carnal Desires . By this means is this Work of the Spirit of God in the Hearts and Minds of many utterly defeated , to the increase of their Guilt , an addition to their natural hardness , and the ruine of their Souls . But in some of them he is graciously pleased to renew his Work , and by more effectual means to carry it on to Perfection , as shall be afterwards declared . Sect. 16 Now there is scarce any of these Instances of the care and watchfulness of God over the Souls of Men , whom he designs either to convince or convert for the Ends of his own Glory , but the Holy Person whom we have proposed as an Example , gives an account of them in and towards himself , declaring in like manner how by the wayes and means mentioned they were frustrate and came to nothing . Such were the Warnings which he acknowledged that God gave him by the Perswasions and Exhortations of his Mother , lib. 2. cap. 3. Such were those which he had in Sicknesses of his own , and in the death of his dear Friend and Companion , lib. 4. cap. 5 , 6 , 7. And in all the several Warnings he had from God , he chargeth the Want and Guilt of their non-improvement on his natural blindness , his Mind being not illuminated , and the corruption of his Nature not yet cured , with the efficacy of evil Society , and the course of the World in the places where he lived . But it would be tedious to transcribe the particular Accounts that he gives of these things , though all of them singularly Worthy of Consideration . For I must say , that in my Judgment there is none among the Ancient or Modern Divines unto this day , who either in the Declarations of their own Experiences or their Directions unto others , have equalled , much less out-gone him , in an accurate search and observation of all the secret Actings of the Spirit of God on the Minds and Souls of Men , both towards and in their Recovery or Conversion . And in order hereunto , scarce any one not Divinely Inspired hath so traced the way of the Serpent , of the effectual working of Original Sin in and on the Hearts of Men , with the efficacy communicated thereunto by various Temptations and Occasions of Life in this World. The wayes also whereby the deceitfulness of Sin in complyance with objective Temptations , doth seek to elude and frustrate the Work of God's Grace when it begins to attempt the strong holds of Sin in the Heart , were exceedingly discovered unto him . Neither hath any Man more lively and expresly laid open the Power of effectual and victorious Grace , with the manner of its Operation and Prevalency . And all these things by the guidance of the Good Spirit of God , and attendance unto the Word , did he exemplifie from his own Experience in the whole Work of God towards him . Only it must be acknowledged that he declareth these things in such a way and manner , as also with such Expressions , as many in our dayes would cry out on as fulsome and fanatical . Sect. 17 Secondly ; In the way of calling Men unto the saving Knowledg of God , the Holy Spirit convinceth them of Sin ; or he brings them under the Power of a Work of Conviction . It is not my Design , nor here in my way to handle the Nature of the Work of Conviction , the Means Causes and Effects of it . Besides it hath been done at large by others . It is sufficient unto my purpose ; ( 1. ) To shew the Nature of it in general . ( 2. ) The Causes of it . ( 3. ) The Wayes whereby Men lose their Convictions , and so become more and more hardned in sin . ( 4. ) How the Holy Spirit doth carry on the Work in some unto compleat Conversion unto God. Sect. 18 ( 1. ) For the Nature of it in general ; it consists in a fixing the vain Mind of a Sinner upon a due consideration of Sin , its Nature , Tendency and End , with his own concernment therein ; and a fixing of a due sense of sin upon the secure Mind of the Sinner , with suitable Affections unto its Apprehensions . The Warnings before insisted on , whereby God excites Men to some steady notices of him and themselves , are like Calls given unto a Man in a profound sleep , whereat being startled he lifts up himself for a little space , but oppressed with the Power of his deep slumber , quickly layes him down again , as Austin expresseth it . But this Work of Conviction abides with Men , and they are no way able speedily to disintangle themselves from it . Sect. 19 Now the Mind of Man which is the Subject of this Work of Conviction , hath two things distinctly to be considered in it . ( 1. ) The Understanding , which is the active noetical or contemplative Power and Faculty of it . ( 1. ) The Affections wherein its passive and sensitive Power doth consist . With respect hereunto there are two parts of the Work of Conviction . ( 1 ) The Fixing of the Mind , the Rational contemplative Power of it , upon a due Consideration of Sin. ( 2 ) The fixing of a due sense of Sin on the practical , passive , sensible part of the Mind , that is , the Conscience and Affections , as was said before . Sect. 20 1. It is a great work to fix the vain Mind of an Unregenerate Sinner on a due Consideration of sin , its nature and tendency . The Darkness of their own mind & inexpressible Vanity , wherein I place the principal effect of our Apostacy from God , do disenable , hinder , and divert them from such Apprehensions . Hence God so often complains of the foolishness of the people that they would not consider , that they would not be wise to consider their latter end . We find by Experience this folly and vanity in many unto an Astonishment . No reasons , Arguments , Entreaties by all that is naturally dear to them , no Necessities can prevail with them to fix their minds on a due consideration of sin : Moreover Satan now employs all his Engines to beat off the Efficacy and Power of this Work. And when his Temptations and Delusions are mixed with Men's natural Darkness and Vanity , the Mind seems to be impregnably fortified against the power of Conviction For although it be real Conversion unto God. that overthrows the Kingdom of Satan in us ; yet this Work of Conviction raiseth such a Combustion in it , that he cannot but fear it will be its End. And this strong Man armed , would if possible keep his Goods and House in peace . Hence all sorts of persons have daily Experience in their Children , Servants , Relations , how difficult , yea how impossible it is to fix their Minds on a due Consideration of sin , until it be wrought in them by the exceeding Greatness of the power of the Spirit of God. Wherefore herein consists the first part of this Work of Conviction ; it fixeth the mind on a due Consideration of sin . So it is expressed ; Psal. 51. 3. my sin is ever before me . God reproves Men and sets their sins in order before their eyes , Psal. 50. 21. Hence they are necessitated as it were always to behold them , and that which way soever they turn themselves . Fain they would cast them behind their backs , or cast out thoughts of them , but the Arrows of God stick in them and they cannot take off their Minds from their consideration . And whereas there are three things in sin ; ( 1 ) The Original of it and its native inherience in us , as Psal. 51. 5. ( 2 ) The state of it , or the Obnoxiousness of Men to the Wrath of God on the Account thereof ; Ephes. 2. 1 , 2 , 3. ( 3 ) The particular sins of Mens Lives ; in the first part of the Work of Conviction the Minds of Men are variously exercised with respect unto them , according as the Spirit of God is pleased to engage and fix them . 2. As the Mind is hereby fixed on the Consideration of sin , so a sense of sin must also be fixed on the Mind , that is , the Conscience and Affections . A bare Contemplation of the Concernments of sin is of little use in this matter . The Scripture principally evidenceth this work of Conviction or placeth it in this Effect of a sense of sin , in Trouble , Sorrow , 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 ●herefore no Conviction of sin , but what consists in an Emanation of Light and Knowledg from the Doct●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 him unto the Spectacles and Plays at Rome . And it is not easily imagined with what subtilty some persons will intice others into sinful Courses , nor what violence they will use in their Temptations under a pretence of Love and Friendship . ( 3. ) The Awe that is put on the Minds of Men in their Convictions , arising from a Dread of the Terror of the Law , and the Judgments of God threatned therein , is apt of it self to wear off when the Soul is a little accustomed unto it , and yet sees no evil actually to ensue , Eccl. 8. 11. 2 Pet. 1. 4. Sect. 25 ( 4. ) In some the Holy Spirit of God is pleased to carry on this work of Conviction toward a further blessed issue , and then two things ensue thereon in the Minds of them who are so convinced . First , there will follow great and strange Conflicts between their Corruptions , and their Convictions . And this doth especially manifest it self in them who have been accustomed unto a course of sinning , or have any particular sin wherein they delight , and by which they have given satisfaction unto their Lusts. For the Law coming with Power and Terror on the Conscience , requires a relinquishment of all sins , at the eternal peril of the Soul. Sin hereby is incited and provoked , * and the Soul begins to see its disability to conflict with that , which before it thought absolutely in its own power . For Men that indulge themselves in their sins doubt not but that they can leave them at their pleasure . But when they begin to make head against them on the command of the Law , they find themselves to be in the power of that which they Imagined to be in theirs . So doth sin take occasion by the Commandment to work in all Men manner of Concupiscence ; and those who thought themselves before to be alive , do find that it is sin which lives , and that themselves are dead . Rom. 7. 7 , 8 , 9. Sin rising up in Rebellion against the Law , discovers its own Power and the utter Impotency of them in whom it is , to contest with it or destroy it : But yet mens Convictions in this Condition will discover themselves , and operate two ways or in a twofold Degree . Sect. 26 ( 1. ) They will produce some Endeavours & Promises of Amendment and Reformation of Life . These Men are unavoidably cast upon or wrought unto , to pacify the voice of the Law in their Consciences which bids them do so or perish . But such Endeavours or Promises for the most part hold only unto the next Occasion of sinning , or Temptation . An Access of the least outward Advantage or Provocation unto the internal power of sin , sleights all such Resolutions , and the Soul gives up it self unto the power of its old Ruler . Such Effects of the Word are described , Hos. 6. 4. So Austin expresseth his own Experience after his great Convictions and before his full Conversion , lib. 8. cap. 5. Suspirabam ligatus non ferro alieno , sed ferrea mea voluntate . Velle meum tenebat inimicus , & inde mihi catenam fecerat & constrinxerat me . Quippe ex voluntate perversa facta est libido , & dum servitur libidini , facta est consuetudo ; & dum consuetudini non resistitur , facta est necessitas . Quibus quasi ansulis quibusdam sibimet innexis , unde catenam appellavi , tenebat me obstrictum dura servitus . And he shews how faint and languid his endeavours were for Reformation and Amendment . Sarcina seculi velut somno assolet dulciter premebar , & cogitationes quibus meditabar in te , similes erant Conatibus exp●rgisci volentium , qui tamen snperati soporis altitudine remerguntur . And he confesseth that although through the urgency of his Convictions he could not but pray that he might be freed from the power of Sin , yet through the prevalency of that power in him , he had a secret reserve and desire not to part with that Sin which he prayed against . cap. 7. Petieram a te castitatem & dixeram da mihi castitatem & continentiam , sed noli modo , timebam etiam ne me cito exaudires , & cito sanares a morbo concupiscentiae , quam malebam expleri , quam extingui . Sect. 27 2. These Endeavours do arise unto great Perplexities and Distresses . For after a while the Soul of a Sinner is * torn and divided between the Power of Corruption , and the Terror of Conviction . And this falls out upon a double account . ( 1. ) Upon some occasional sharpning of former Convictions , when the sense of them hath been ready to wear off . ( 2. ) From the secret insinuation of a Principle of Spiritual Life and Strength into the Will , whose Nature and Power the Soul is as yet unacquainted withal . Of both these we have signal Instances in the Person before mentioned ; for after all the means which God had used towards him for his Conversion , whilst yet he was detained under the Power of Sin , and ready on every Temptation to revert to his former Courses , he occasionally heard one Politianus giving an account of the Conversion of two eminent Courtiers who immediately renounced the World and betook themselves wholly to the Service of God. This Discourse God was pleased to make use of further to awake him , and even to amaze him . Lib. 8. cap. 7. Narrabat his Politianus ; tu autem Domine inter verba ejus retorquebas me ad meipsum , aufere●ns me a dorso meo ubi me posueram , dum nollem me attendere , & consulebas me ante faciem meam , ut viderem quam turpis essem , quam distortus & sordidus , maculosus & ulcerosus : & videbam , & horrebam , & quo a me fugerem non erat ; & si conabar a me avertere aspectum , narrabat ille quod narrabat , & tu me ( sursus ) opponebas mihi , & imprimebas me in Oculos meos , ut invenirem iniquitatem meam & odissem . And a little after ; It a rodebar intus & confundebar pudore horribili vehementer , cum Politianus talia loqueretur . The substance of what he sayes is ; That in and by that Discourse of Politianus , God held him to the consideration of himself , caused him to see and behold his own filth and vileness , until he was horribly perplexed and confounded in himself . So it often falls out in this Work of the Spirit of God. When his first Warnings are not complyed withal , when the Light he communicates is not improved ; upon the return of them they shall be mixed with some sense of Severity . Sect. 28 This Effect I say proceeds from hence , that under this Work God is pleased secretly to communicate a Principle of Grace or Spiritual Life unto the Will. This therefore being designed to rule and bear sway in the Soul , begins its conflict effectually to eject Sin out of its Throne and Dominion . For whereas when we come under the Power of Grace , Sin can no longer have dominion over us , Rom. 6. 12. So the Spirit begins now to lust against the Flesh , as Gal. 5. 17. aiming at and intending a compleat Victory or Conquest . There was upon bare conviction a Contest before in the Soul , but it was meerly between the Mind and Conscience on the one hand , and the Will on the other . The Will was still absolutely bent on Sin , only some Head was made against its Inclinations by the Light of the Mind before Sin , and rebukes of Conscience after it . But the Conflict begins now to be in the Will it self . A new Principle of Grace being infused thereinto , opposeth those habitual Inclinations unto Evil , which were before predominant in it . This fills the Mind with Amazement , and in some brings them to the very door of Despair , because they see not how nor when they shall be delivered . So was it with the Person instanced in Lib. 8. Cap. 5. Voluntas nova quae mihi esse caeperit , ut te gratis colerem fruique te vellem , Deus sola certa jucunditas , nondum erat idonea ad superandam priorem vetustate roboratam . Ita duae voluntates meae , una vetus , alia nova , illa carnalis , illa spiritalis confligebant inter se , atque discordando dissipabant animam meam . Sic intelligebam meo ipso experimento id quod legeram , quomod caro concupisceret adversus spiritum & spiritus adversus carnem ; Ego quidem in utroque , sed magis ego in eo quod in me approbabam quam in eo quod in me improbabam . Ibi enim magis jam non ego , quia ex magna parte id patiebar invitus , quod faciebam volens . The New Will which began to be in me , whereby I would love thee , O my God the only certain sweetness , was not yet able to overcome my former Will , confirmed by long continuance . So my two Wills , the one Old , the other New , the one Carnal , the other Spiritual , conflicted between themselves , and rent my Soul by their disagreement . Then did I understand by experience in my self what I hard read , how the Flesh lusteth against the Spirit , and the Spirit lusteth against the Flesh. I was my self on both sides , but more in that which I approved in my self than in what I condemned in my self . I was not more in that which I condemned , because for the most part I suffered unwillingly what I did willingly . This Conflict between Grace and Sin in the Will he most excellently expresseth , Cap. 9 , 10 , 11. delivering those things which more or less are evident in the Experience of those who have passed through this Work. His Fluctuations , his Promises , his Hopes and Fears , the Ground he got and lost , the pangs of Conscience and travel of Soul which he underwent in the new Birth , are all of them graphically represented by him . Sect. 29 In this tumult and distress of the Soul , God oftentimes quiets it by some suitable Word of Truth administred unto it , either in the Preaching of the Gospel , or by some other means disposed in his Providence unto the same End. In the midst of this storm and disorder he comes and sayes , Peace be still . For together with his Word , he communicates some influence of his Grace , that shall break the rebellious strength , and subdue the Power of Sin , and give the Mind satisfaction in a full Resolution for its everlasting Relinquishment . So was it with him mentioned , when in the condition described he was hurried up and down almost like a distracted Person , whilst he suffered the Terrors of the Lord , sometimes Praying , sometimes Weeping , sometimes alone , sometimes in the company of his Friends , sometimes walking , and sometimes lying on the Ground , he was by an unusual occurrence warned to take up a Book and read : The Book next him was that of Paul's Epistle , which taking up and opening , the place he first fixed his eyes upon , was Rom. 13. 13 , 14. Let us walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in strife and envying ; but put ye on the Lord Jesus Christ , and make not provision for the Flesh to fulfil the Lusts thereof . Immediately on the reading of these Words , there was an end put unto his perplexing Conflict . He found his whole Soul by the Power of Almighty Grace subdued wholly to the Will of God , and fixed unto a prevalent Resolution of adhering to him with a relinquishment of Sin , with an assured composure upon the account of the success he should have therein through Jesus Christ. Immediately he declared what he had done , what had befallen him , first to his Friend , then to his Mother , which proved the occasion of Conversion to the one , and inexpressible joy to the other . The end of the Story deserves to be reported in his own words ; Arripui librum , aperui , legi , — nec ultra volui legere nec opus erat . Statim quippe cum fine hujusce sententiae quasi luce securitatis infusa cordi meo , omnes dubitationis tenebrae defugerunt . Tum interjecto aut digito aut nescio quo alio signo codicem clausi , & tranquillo cum vultu indicavi Alipio . At ille quid in se ageretur quod ego nesciebam sic indicavit . Petit videre quid legissem ; ostendi , & attendit etiam ultra quam ego legeram , & ignorabam quid sequeretur . Sequebatur vero , infirmum autem in fide assumite . Quod ille ad se retulit mihique aperuit ; Sed tali admonitione firmatus est , placitoque & proposito , bono & congruentissimo suis moribus , quibus a me in melius jam olim valde longeque distabat , sine ulla turbulenta cunctatione conjunctus est . Inde ad matrem ingredimur , indicamus , gaudet ; Narramus quemadmodum gestum sit , exultat & triumphat , & benedicit tibi , qui potens es ultra quam petimus aut intelligimus facere , Lib. 8. Cap. 12. Having read these Verses I would read no more , nor was there any need that so I should do . For upon the end of that Sentence , as if a Light of Peace or Security had been infused into my Heart , all darkness of doubts fled away ; marking the Book with my Finger put into it , or by some other sign , I shut it , and with a quiet countenance declared what was done to Alipius . And hereupon he also declared what was at Work in himself , whereof I was ignorant . He desired to see what I had read , which when I had shewed him , he looked further than I had read , nor did I know what followed . But it was this , he that is weak in the Faith receive , which he applyed unto himself and declared it unto me ; confirmed by this Admonition , with a firm purpose and suitable to his manners , wherein he formerly much excelled me , he was joyned to me without any turbulent delay . We go in hereon unto my Mother , and declare what was done ; She rejoyceth ; We make known the manner of it how it was done ; she exulteth and triumpheth , and blesseth thee , O God , who art able to do for us more than we know how to ask or understand . And these things doth the Holy Man express to bear witness , as he sayes , Adversus typhum humani generis , to repress the swelling pride of Mankind . And in the Example of Alipius we have an Instance , how variously God is pleased to effect this Work in Men , carrying some through strong Convictions , deep Humiliations , great Distresses , and perplexing Terrors of Mind , before they come to Peace and Rest ; leading others gently and quietly without any visible disturbances , unto the saving Knowledge of himself by Jesus Christ. Sect. 30 Secondly ; A second thing which befalls Men under this Work of Conviction , is a dread and fear as to their Eternal Condition . There doth befal them an apprehension of that Wrath which is due to their Sins , and threatned in the Curse of the Law to be inflicted on them . This fills them with afflictive Perturbations of Mind , with Dread and Terror , Consternation and Humbling of their Souls thereon . And what befalls the Minds of Men on this account , is handled by some distinctly under the Names or Titles of , Dolor legalis , timor servilis , attritio mentis , compunctio cordis , humiliatio animae ; Legal sorrow , servile fear , attrition of Mind , compunction and humiliation , and the like . And as these things have been handled most of them by Modern Divines , and cast into a certain series and dependance on one another , with a discovery of their Nature and Degrees , and how far they are required in order unto sincere Conversion and sound Believing ; so they are all of them treated on in their way by the School-men , as also they were before them by many of the Fathers . The charge therefore of Novelty which is laid by some against the Doctrine of these Things , ariseth from a fulsome mixture of Ignorance and Confidence . Whether therefore all things that are delivered concerning these things be right or no , sure enough I am that the whole Doctrine about them for the substance of it , is no newer than the Gospel , and that it hath been taught in all Ages of the Church . What is needful to be received concerning it , I shall reduce to the ensuing Heads . Sect. 31 ( 1. ) Conviction of Sin being ordinarily by the Law , either immediately or by Light and Truth thence derived ; there doth ordinarily accompany it a deep sense and apprehension of the eternal danger which the Soul is lyable unto , on the account of the guilt of the Sin whereof it is convinced . For the Law comes with its whole Power upon the Mind and Conscience . Men may be partial in the Law the Law will not be partial . It doth not only convince by its Ligh● , but also at the same time condemns by its Authority . For what the Law speaks , it speaks unto them that are under the Law. It takes Men under its Power , and then shutting them under Sin , it speaks unto them in great severity . This is called the coming of the Commandment , and slaying of a Sinner , Rom. 7. 9. ( 2. ) This Apprehension will ordinarily ingenerate disquieting and perplexing Affections in the Minds of Men ; nor can it be otherwise where it is fixed and prevalent . As , ( 1. ) Sorrow and Shame , for and of what they have done . Shame was the first thing wherein Conviction of Sin discovered it self , Gen. 3. 7. And Sorrow alwayes accompanieth it , Acts 2. 36. Hearing these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were pierced with perplexing Grief in their Heart . Their eyes are opened to see the Guilt and Sense of Sin , which pierceth them through with dividing Sorrow . ( 2. ) Fear of Eternal Wrath ; This keeps the Soul in bordage , Heb. 2. 14. and is accompanied with torment . The Person so convinced , believes the threatning of the Law to be true and trembles at it . An eminent Instance whereof we have in our first Parents also , Gen. 3. 16. ( 3. ) Perplexing unsatisfactory Enquiries after Means and Ways for deliverance out of this present Distress and from future Misery . What shall we do ? What shall we do to be saved is the restless enquiry of such Persons , Mich. 6. 8. Acts 2. Acts. 14. ( 3. ) These things will assuredly put the Soul on many Duties , as Prayer for Deliverance , Abstinence from Sin , endeavours after a general change of Life ; in all which and the like , this Conviction puts forth and variously exerciseth its power . Sect. 32 ( 4. ) We do not ascribe the Effects intended unto the meer working of the Passions of the Minds of Men upon the rational Consideration of their State and Condition , which yet cannot but be grievous and afflictive . These Things may be so proposed unto Men and pressed on them , as that they shall not be able to avoid their Consideration , and the Conclusions which naturally follow on them . And yet they may not be in the least affected with them as we see by experience . Wherefore we say moreover that the Law or the Doctrine of it , when the Consciences of Men are effectually brought under its Power , is accompanied with a secret Vertue from God called a Spirit of Bondage , which causeth a sense of the Curse of it to take a deep impression on the Soul , to fill it with fear and dread , yea sometimes with horror and despair . This the Apostle calls the Spirit of Bondage unto Fear , Rom. 8. 15. and declares at large how all that are under the Law , that is , the convincing and condemning Power of it are in bondage , nor doth the Law in the Administration of it , lead or gender unto any thing else but Bondage , Gal. 4. 22 , 23 , 24. Sect. 33 ( 5. ) The substance of these things is ordinarily found in those who are converted unto God , when grown up unto the use of Reason and capable of Impressions from external Administrations . Especially are they evident in the Minds and Consciences of such as have been engaged in any open sinful couse or practice . But yet no certain Rule or Measure of them can be prescribed as necessary in or unto any antecedaneously unto Conversion . To evince the Truth hereof two things may be observed ; ( 1. ) That Perturbations , Sorrows , Dejections , Dread , Fears , are no Duty unto any ; only they are such things as sometimes ensue or are immitted into the Mind upon that which is a Duty indispensible , namely conviction of Sin. They belong not to the Precept of the Law , but to its Curse . They are no part of what is required of us , but of what is inflicted on us . There is a Gospel-Sorrow and Humiliation after believing that is a Duty , that is both commanded and hath Promises annexed unto it . But this Legal Sorrow is an Effect of the Curse of the Law and not of its Command . ( 2. ) God is pleased to exercise a Prerogative and Sovereignty in this whole Matter , and deals with the Souls of Men in unspeakable variety . Some he leads by the Gates of Death and Hell unto Rest in his Love , like the People of old through the waste and howling Wilderness into Canaan , and the Paths of others he makes plain and easie unto them . Some walk or wander long in Darkness , in the Souls of others Christ is formed in the first gracious Visitation . Sect. 34 ( 6. ) There is as was said , no certain Measure or Degree of these Accidents or 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 Mas● , 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 , which he gives unto his Wisdom , Love , and Grace , with the excellency and certainty of the way of Salvation of Sinners by Jesus Christ , which is to make God a Layar , 1 Joh. 5. 10. Joh. 3. 32 , 33. ( 2. ) A Contempt of Love and Grace , with the way and means of their communication to lost Sinners by the Blood of the Son of God , which is the highest provocation that can be offered unto the Divine Majesty . ( 4. ) In the Declaration of the Gospel the Lord Christ is in an especial manner proposed , as crucified and lifted up for the especial Object of our Faith , John 3. 14 , 15. Gal. 3. 1. And this Proposition of Christ hath included in it an Invitation unto all Convinced Sinners to come unto him for Life and Salvation , Isa. 45. 2. Chap. 65. 1. ( 5. ) The Lord Christ being proposed unto Sinners in the Gospel , and their acceptance or receiving of him being urged on them , it is withal declared for what end he is so proposed . And this is in general to save them from their Sins , Mat. 1. 21. or the Wrath to come whereof they are afraid , 1 Thess. 1. 10. For in the Evangelical Proposition of him there is included ; ( 1. ) That there is a Way yet remaining for Sinners , whereby they may escape the Curse of the Law , and the Wrath of God which they have deserved , Psal. 130. 4. Job 33. 24. Acts 4. 12. ( 2. ) That the Foundation of these Wayes lies in an Atonement made by Jesus Christ unto the Justice of God , and Satisfaction to his Law for Sin , Rom. 3. 25. 2 Cor. 5. 21. Gal. 3. 13. ( 3. ) That God is well-pleased with this Atonement , and his Will is that we should accept of it , and acquiesce in it , 2 Cor. 5. 18 , 19. Isa. 53. 11 , 12. Rom. 5. 10 , 11. ( 6. ) It is proposed and promised , that through and upon their believing , that is , on Christ as proposed in the Gospel for the only way of Redemption and Salvation , Convinced Sinners shall be pardoned , justified , and acquitted before God , discharged of the Law against them , through the imputation unto them of what the Lord Christ hath done for them and suffered in their stead , Rom. 8. 3. & 10. 3 , 4. 1 Cor. 1. 30 , 31. 2 Cor. 5. 21. Ephes. 2. 8 , 9 , 10. ( 7. ) To prevail with and win over the Souls of Men unto a consent to receive Christ on the Terms wherein he is proposed ; that is , to believe in him , and trust unto him , to what he is , hath done and suffered , and continueth to do for pardon of Sin , Life and Salvation , the Gospel is filled with Arguments , Invitation , Incouragements , Exhortations , Promises , all of them designed to explain and declare the Love , Grace , Faithfulness , and good-Will of God herein . In the due management and improvement of these parts of the Gospel , consists the principal Wisdom and Skill of the Ministers of the New Testament . ( 8. ) Among these various Ways or Means of the Declaration of himself and his Will , God frequently causeth some especial Word , Promise or Passage to fix it self on the Mind of a Sinner , as we saw it in the Instance before insisted on . Hereby the Soul is first excited to exert and act the Faith wherewith it is endued , by the effectual working of the Spirit of God before described . And by this means are Men directed unto Rest Peace and Consolation , in that variety of Degrees wherein God is pleased to communicate them . ( 9. ) This Acting of Faith on Christ through the Promise of the Gospel , for Pardon , Righteousness and Salvation , is inseparably accompanied with , and that Faith is the Root and infallible cause of an universal Ingagement of Heart unto all Holy Obedience to God in Christ , with a Relinquishment of all known Sin , necessarily producing a through-Change and Reformation of Life , and Fruitfulness in Obedience . For as upon a discovery of the Love of God in Christ , the Promises whereby it is exhibited unto us being mixed with Faith , the Soul of a poor Sinner will be filled with Godly Sorrow and Shame for its former Sins , and will be deeply humbled for them ; so all the Faculties of it being now renewed and inwardly changed , it can no more refrain from the Love of Holiness , and from an Ingagement into a watchful course of Universal Obedience unto God , by such free Actings as are proper unto it , than one that is new born can refrain from all Acts of Life Natural , In Motion desire of Food and the like . Vain and foolish therefore are the Reproaches of some , who in an high course of a Worldly Life and Profane , do charge others with Preaching a Justification by Faith alone in Christ Jesus unto a neglect of Holiness , Righteousness and Obedience of God , which such Scoffers and fierce Despisers of all that are good do so earnestly plead for . Those whom they openly reflect upon , do unanimously teach , That the Faith which doth not purifie the Heart and reform the Life , which is not fruitful in good Works , which is not an effectual Cause and Means of Repentance and newness of Life , is not genuine nor pleadable unto Justification , but empty , dead , and that which if trusted unto , will eternally deceive the Souls of Men. They do all of them press the indispensible necessity of Universal Holiness , Godliness , Righteousness or Obedience to all the Commands of God on surer Principles , with more cogent Arguments , in a more clear compliance with the Will , Grace , and Love of God in Christ , than any they pretend unto , who ignorantly and falsly traduce them , as those who regard them not . And as they urge an Obediential Holiness , which is not defective in any Duty either towards God or Man , which they either plead for or pretend unto ; so it contains that in it which is more Sublime , Spiritual , and Heavenly , than what they are either acquainted with or do regard ; which in its proper place shall be made more fully to appear . Sect. 38 ( 10. ) Those who were thus converted unto God in the Primitive Times of the Church , were upon their Confession or Profession hereof admitted into Church-Society , and a Participation of all the Mysteries thereof . And this being the common way whereby any were added unto the Fellowship of the Faithfull , it was an effectual Means of intense Love without dissimulation among them all , on the account of their joynt Interest in the Grace of our Lord Jesus Christ. And I shall shut up this Discourse with one Instance hereof , given us by Austin in the Conversion and Admission into Church-Society , of Victorinus a Platonical Philosopher ; as he received the Story from Simplicianus , by whom he was Baptized ; Ut ventum est ad horam profitendae fidei quae verbis certis retentisque memoriter , de loco eminentiore in conspectu populi fidelis Romae reddi solet ab eis qui accessuri sunt ad gratiam tuam , oblatum esse dicebat Victorino a Presbyteris , ut secretius redderet , sicut non nullis qui verecundia trepidaturi videbantur offerri mos erat ; illum autem maluisse salutem suam in conspectu sanctae multitudinis profiteri , non enim erat salus quam docebat in Rheterica & tamen eam publice professus erat . Quanto minus vereri debuit Mansuetam gregem tuam pronuncians verbum tuum , qui non verebatur in verbis suis turbas insanorum ? Itaque ubi ascendit ut redderet , omnes sibimet invicem ut eum noverant , instrepurent nomen ejus strepitu congratulationis . Quis autem ibi eum non noverat ? Et sonuit presso sonitu per ora cunctorum , Victorinus , Victorinus ; cito sonuerunt exultatione quia videbant eum , cito siluerunt intentione ut audirent eum ; pronunciat ille fidem veracem praeclara fiducia , & volebant eum omnes rapere intro in cor suum ; & rapiebant amando & gaudeno . Hae rapientium manus erant ; Lib. 8. Cap. 2. Not a few things concerning the Order , Discipline , and fervent Love of the Primitive Christians in their Church-Societies , are intimated and represented in these words , which I shall not here reflect upon . Sect. 39 And this is the second Great Work of the Spirit of God in the New Creation . This is a summary Description of his Forming and Creating the Members of that Mystical Body whose Head is Christ Jesus . The latter part of our Discourse concerning the external manner of Regeneration or Conversion unto God , with the gradual Preparation for it and Accomplishment of it in the Souls of Men , is that Subject which many Practical Divines of this Nation , have in their Preaching and Writings much insisted on and improved , to the great Profit and Edification of the Church of God. But this whole Doctrine , with all the Declarations and Applications of it , is now by some among our selves derided and exposed to Scorn , although it be known to have been the constant Doctrine of the most Learned Prelates of the Church of England . And as the Doctrine is exploded , so all experience of the Work it self in the Souls of Men , is decried as Fanatical and Enthusiastical . To obviate the Pride and Wantonness of this filthy Spirit , I have in the summary Representation of the Work it self now given , confirmed the several Instances of it , with the Experience of the Great and Holy Man so often named . For whereas some of those by whom this Doctrine and Work are despised , are puffed up with a conceit of their Excellency in the Theatrical Scoptical Faculty of these Days , unto a contempt of all by whom they are contradicted in the most importune of their Dictates ; yet if they should swell themselves until they break , like the Frog in the Fable , they would never prevail with their fondest Admirers , to admit them into a competition with the immortal Wit , Grace and Learning of that Eminent Champion of the Truth , and Light of the Age wherein he lived . BOOK IV. The Nature of Sanctification and Gospel Holiness explained . CHAP. I. ( 1 ) Regeneration the Way whereby the Spirit forms living Members for the Mystical Body of Christ. ( 2 ) Carryed on by Sanctification , 2 Thess. 5. 23. opened . ( 3 ) God the only Author of our Sanctification and Holiness . ( 4 ) And that as the God of Peace . ( 5 ) Sanctification described . ( 6 ) A diligent enquiry into the nature whereof , with that of Holiness , proved necessary . ( 7 ) Sanctification two-fold : 1. By External Dedication ; 2. By Internal Purification . ( 8 ) Holiness peculiar to the Gospel and its Truth . ( 9 ) Not discernible to the eye of Carnal Reason . ( 10 ) Hardly understood by Believers themselves . ( 11 ) It passeth over into Eternity . ( 12 ) Hath in it a present Glory . ( 13 ) Is all that God requireth of us , and in what sense . ( 14 ) Promised unto us . ( 15 ) How we are to improve the Command for Holiness . Sect. 1 IN the Regeneration or Conversion of Gods Elect , the Nature and Manner whereof we have before described , consists the second part of the Work of the Holy Spirit in order unto the compleating and perfecting of the New Creation . As in the former he prepared a Natural Body for the Son of God , wherein he was to obey and suffer according to his Will , so by this latter he prepares him a Mystical Body , or members spiritually living , by uniting them unto Him who is their Head and their Life , Col. 3. 4. For as the Body is one , and hath many members , and all the members of that one Body , being many , are one Body , so also is Christ , 1 Cor. 12. 12. Nor doth he leave this work in that Beginning of it whereof we have treated , but unto him also it belongs to continue it , to preserve it , and to carry it on to perfection . And this he doth in our Sanctification , whose Nature and Effects we are in the next place to enquire into . Sect. 2 Our Apostle in his first Epistle to the Thessalonians , Chap. 5. having closely compiled a great number of weighty particular Evangelical Duties , and annexed sundry Motives and Enforcements unto them , closeth all his holy Prescriptions with a fervent Prayer for them , v. 23. And the very God of Peace sanctifie you wholly , and let your whole spirit and soul , and body , be preserved blamelesse to the coming of our Lord Jesus Christ. Or , as I had rather read the words , And God himself even the God of peace sanctifie you throughout , that your whole spirit , and soul , and body , may be preserved blameless . The Reason hereof is , because all the Graces and Duties which he had enjoyned them did belong unto their Sanctification , which though their own Duty was not absolutely in their own Power , but was a Work of God in them and upon them . Therefore that they might be able thereunto and might actually comply with his Commands , he prayes that God would thus sanctifie them throughout . That this shall be accomplished in them and for them , he gives them assurance from the Faithfulness ( and consequently Power and Unchangeableness which are included therein ) of him who had undertaken to effect it , v. 24. Faithfull is he that calleth you , who will also do it . Now whereas this Assurance did not arise nor was taken from any thing that was peculiar unto them , but merely from the consideration of the Faithfulness of God himself , it is equal with respect unto all that are effectually called . They shall all infallibly be sanctified throughout , and preserved blameless to the Coming of Jesus Christ. This therefore being the great priviledge of Believers , and their eternal safety absolutely depending thereon , it requires our utmost Diligence to search into the Nature and Necessity of it ; which may be done from this and the like places of Scripture . Sect. 3 And in this place , ( 1 ) The Author of our Sanctification , who only is so , is asserted to be God. He is the Eternal Spring and only Fountain of all Holiness ; there is nothing of it in any Creature but what is directly and immediately from him . There was not in our first Creation . He made us in his own image . And to suppose that we can now sanctifie or make our selves holy , is proudly to renounce and cast off our principal Dependance upon him . We may as wisely and rationally contend , that we have not our Being and our Lives from God , as that we have not our Holiness from him , when we have any . Hereunto are the proud Opinions of educeing an Holiness out of the principles of Nature to be reduced . I know all men will pretend that Holiness is from God , it was never denyed by Pelagins himself . But many with him would have it to be from God in a way of Nature , and not in a way of especial Grace . It is this latter way which we plead for , and what is from our selves , or educed by any means out of our Natural Abilities , is not of God in that way . For God as the Author of Grace , and the best of corrupted Nature are opposed , as we shall see further afterwards ; And therefore ( 2 ) is He that is the Author of our Sanctification so emphatically here expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Even God himself ; if he doth it not none other can do it ; it is no otherwise to be wrought nor effected : There is no other way whereby it may be brought about , nor doth it fall under the power or efficacy of any means absolutely whatever , but it must be wrought by God himself . He doth it of Himself , from his own Grace ; by Himself , or his own Power ; for Himself , or his own Glory : And that ( 3 ) under this especial consideration , as he is the God of Peace . Sect. 4 This Title is ascribed unto God only by our Apostle , and by him frequently , Rom. 15. 33. chap. 16. 20. 2 Cor. 13. 11. Phil. 4. 9. Heb. 13. 20. Were it unto our present purpose to discourse concerning the general nature of Peace , I might shew how it is comprehensive of all Order , Rest and Blessedness , and all that is in them . On this account the enclosure of it in this Title unto God as its only Possessour and Author , belongs to the Glory of his Soveraign Diadem . Every thing that is contrary unto it , is evil , and of the evil One ; yea , all that is evil is so , because of its contrariety unto peace . Well therefore may God be styled the God of Peace . But these things I may not here stay to explain ; although the words are so comprehensive and expressive of the whole work of Sanctification , and that Holiness which is the effect thereof , as that I shall choose to found my whole Discourse concerning this subject upon them . That which offers it self unto our present design from this expression , is the peculiar respect unto the Work of our Sanctification which lies in this especial Property of God. Wherefore he is said to sanctifie us as the God of peace . ( 1 ) Because it is a fruit and effect of that peace with himself which he hath made and prepared for us by Jesus Christ. For he was in Christ reconciling the World unto himself , destroying the Enmity which entred by sin , and laying the Foundation of Eternal Peace . From hence it is , that he will sanctifie us or make us Holy , without a respect whereunto he would no more do so , than he will sanctifie again the Angels that have sinned , for whom there is no peace made , nor Attonement . ( 2 ) God , by the Sanctification of our Natures and Persons preserves that peace with himself in its Exercise , which he made and procured by the Mediation of Christ ; without which it could not be kept , nor continued . For in the Duties and Fruits thereof , consist all those Actings towards God which a State of Reconciliation , Peace , and Friendship do require . It is Holiness that keeps up a sense of Peace with God , and prevents those spiritual breaches which the remainders of our Enmity would occasion . Hence God as the Author of our Peace is the Author of our Holiness . God even God himself , the God of Peace doth sanctifie us : How this is done immediately by the Holy Ghost , the Spirit of Love and Peace , and wherein the nature of this work doth consist , are the things which must afterwards be more fully declared . And he is here said to sanctifie us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , universally and compleatly ; carrying on the work untill it comes to perfection . For two things are intended in that Expression . 1. That our whole Nature is the subject of this work , and not any one Faculty or Part of it . 2. That as the work it self is sincere and universal , communicating all parts of real Holiness unto our whole Natures , so it is carryed on to Compleatness and Perfection . Both these in the ensuing words the Apostle expresseth as the end and design of his Prayer for them , and the Effect of the work of Grace which he prayed for . For ( 1 ) the Subject of this Sanctification he makes to be our whole Natures , which he distributes unto our entire spirits , Souls and Bodies ; and ( 2. ) The End of the whole is , the preservation of of us blameless in the peace of God unto the coming of Christ , which will both of them be immediately more fully spoken unto . Wherefore , Sect. 5 Sanctification as here described , is the immediate Work of God by his Spirit upon our whole Natures , proceeding from the peace made for us by Jesus Christ , whereby being changed into his likeness , we are kept entirely in peace with God , and are preserved unblameable , or in a state of gracious Acceptation with him , according to the Terms of the Covenant , unto the End. Sect. 6 The nature of this Work and its Effect which is our Holiness , with the Necessity of them both , we must on many Accounts with our utmost Diligence enquire and search into . This both the Importance of the Truth it self , and the Opposition thatis made unto it , render necessary . Besides , whereas we are in the Declaration of the especial Operations of the Holy Ghost , although he be not so denominated originally from this peculiar Work , as though he should be called Holy meerly because he is the Author of Holiness in all that are made partakers of it , which we have before disproved ; yet there is a general consent , in words at least , among all who are called Christians , that this is his immediate and proper Work , or that he is the only sanctifier of all them that do believe : And this I shall take as yet for granted , although some among us , who not only pretend high to the preaching of Holiness ( whatever be their practice ) but reproach others as weakning the necessity of it , do talk at such a rate as if in the Holiness which they pleaded for , he had nothing to do in a peculiar manner . For it is no news to meet with queint and guilded Discourses about Holiness , intermixed with scoffing reflections on the work of the Holy Ghost therein . This Work therefore of his we are in an especial manner to attend unto ; unless we would be found among the number of such as those who own themselves and teach their Children , That the Holy Ghost sanctifies all the Elect of God , and yet not only despise the work of Holiness in themselves , but deride those who plead an interest therein as an effect of the sanctification of the Spirit . For , such fruits of secret Atheism doth the world abound withall . But our principal Duty in this world , is to know aright what it is to be Holy , and so to be indeed . Sect. 7 One thing we must premise to clear our ensuing Discourse from Ambiguity . And this is , that there is mention in the Scripture of a Twofold sanctification , and consequently of a two-fold Holiness . The first is common unto Persons and Things , consisting in the peculiar Dedication Consecration or Separation of them unto the Service of God by his own Appointment , whereby they become Holy. Thus the Priests and Levites of Old , the Arke , the Altar , the Tabernacle , and the Temple , were sanctified and made Holy. And indeed in all Holiness whatever there is a peculiar Dedication and Separation unto God. But in the sense mentioned , this was solitary and alone ; no more belonged unto it but this sacred separation , nor was there any other effect of this Sanctification . But ( secondly ) There is another kind of Sanctification and Holiness , wherein this Separation to God is not the first thing done or intended , but a Consequent and Effect thereof . This is real and internal , by the Communicating of a principle of Holiness unto our Natures , attended with its Exercise in Acts and Duties of Holy Obedience unto God. This is that which in the first place we enquire after , and how far Believers are therein and thereby peculiarly separated and dedicated unto God , shall be afterwards declared . And unto what we have to deliver concerning it we shall make way by the ensuing observations . Sect. 8 This whole matter of Sanctification and Holiness is peculiarly joyned with , and limited unto the Doctrine , Truth , and Grace of the Gospel ; for Holiness is nothing but the implanting , writing , and realizing of the Gospel in our souls . Hence it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 4. 24. The Holiness of Truth , which the Truth of the Gospel ingenerates , and which consists in a conformity thereunto ; and the Gospel it self is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tit. 1. 1. The Truth which is according unto Godliness , which declares that Godliness and Holiness which God requireth . The prayer also of our Saviour for our Sanctification is conformed therunto , John 17. 17. Sanctifie them in ( or by ) thy Truth , thy word is Truth . And he sanctified himself for us , to be a sacrifice , that we might be sanctified in the Truth . This alone is that Truth which makes us free , John 8. 12. that is from sin and the Law , unto Righteousness in Holiness . It belongs neither to nature nor the Law , so as to proceed from them , or to be effected by them . Nature is wholly corrupted and contrary unto it . The Law indeed for certain Ends was given by Moses , but all Grace and Truth came by Jesus Christ. There neither is , nor ever was in the world , nor ever shall be , the least dram of Holiness , but what flowing from Jesus Christ , is communicated by the Spirit , according to the Truth and promise of the Gospel . There may be something like it as to its outward Acts and effects , ( at least some of them ) something that may wear its Livery in the world , that is but the fruit of mens own Endeavours in Compliance with their convictions , but Holiness it is not , nor of the same kind or nature with it . And this men are very apt to deceive themselves withal . It is the design of corrupted Reason to debase all the glorious mysteries of the Gospel , and all the concernments of them . There is nothing in the whole Mystery of Godliness , from the Highest crown of it , which is the Person of Christ , God manifested in the flesh , unto the lowest and nearest effect of his Grace , but it labours to deprave , dishonour , and debase . The Lord Christ , it would have in his whole person to be but a meer man , in his Obedience and suffering to be but an Example , in his doctrine to be confin'd unto the Capacity and Comprehension of Carnal Reason , and the Holiness which he communicates by the Sanctification of his Spirit , to be but that Moral vertue which is common among men as the fruit of their own Endeavours . Herein some will acknowledge that men are guided and directed to a great Advantage by the Doctrine of the Gospel , and thereunto excited by motions of the Holy Ghost himself put forth in the Dispensation of that Truth ; but any thing else in it , more excellent , more mysterious , they will not allow . But these low and carnal imaginations are exceedingly unworthy of the Grace of Christ , the Glory of the Gospel , the mystery of the Recovery of our Nature , and healing of the wound it received by the entrance of sin , with the whole design of God in our Restauration into a state of Communion with himself Moral vertue is indeed the best thing amongst men that is of them . It far exceeds in worth , use , and satisfaction ; all that the Honours , Powers , Profits , and Pleasures of the World can extend unto . And it is admirable to consider , what instructions are given concerning it , what expressions are made of its excellency , what Encomiums of its use and beauty by Learned contemplative men among the Heathen , the wisest of whom did acknowledge , that there was yet something in it which they could onely admire , and not comprehend . And very eminent instances of the practice of it were given in the lives and conversations of some of them . And as the examples of their Righteousness , Moderation , Temperance , Equanimity in all Conditions , rise up at present unto the shame and reproach of many that are called Christians , so they will be called over at the last day , as an Aggravation of their Condemnation . But to suppose that this Moral vertue , whatever it be really in its own nature , or however advanced in the imaginations of men , is that Holiness of Truth which Believers receive by the Spirit of Christ , is to debase it , to overthrow it , and to drive the souls of men from seeking an interest in it . And hence it is that some pretending highly a friendship and respect unto it , doe yet hate , despise , and reproach what is really so , pleasing themselves with the empty name , or withered Carcase of vertue , every way inferiour as interpreted in their practice to the Righteousness of Heathens . And this in the first place should stir up our diligence in our enquiries after its true and real nature , that we decive not our selves with a false appearance of it , and that unto our ruine . Sect. 9 It is our Duty to enquire into the nature of Evangelical Holiness , as it is a fruit or effect in us of the Spirit of Sanctification , because it is abstruse and Mysterious , and ( be it spoken with the good leave of some , or whether they will or no ) undiscernable unto the eye of carnal Reason . We may say of it in some sense as Job of Wisedom ; whence cometh Wisedom , and where is the place of understanding , seeing it is hid from the eyes of all living , and kept close from the fowls of Heaven ; Destruction and death say , we have heard the same thereof with our ears : God understandeth the way thereof , and he knoweth the place thereof . And unto man he said , behold the fear of the Lord that is wisedom , and to depart from evil is understanding , Chap. 28. 20 , 21 , 22 , 23. 28. This is that wisdom whose ways , residence , and pathes , are so hidden from the natural Reason , and understandings of men . No man , I say , by their mere Sight and Conduct can know and understand aright the true nature of Evangelical Holiness ; and it is therefore no wonder if the Doctrine of it be despised by many as an Enthusiastical fancy . It is of the things of the Spirit of God , yea it is the principal effect of all his Operations in us and towards us . And these things of God knoweth no man but the Spirit of God , 1 Cor. 2. 11. It is by him alone that we are enabled to know the things that are freely given unto us of God , v. 12 , as this is , if ever we receive any thing of him in this world , or shall do so to Eternity . Eye hath not seen , nor ear heard , neither have entred into the heart of man , the things that God hath prepared for them that love him : The comprehension of these things is not the work of any of our natural faculties , but God reveals them unto us by his Spirit , v. 9. 10. Hence it often falls out as it did in the Jews and Pharisees of old , That those who are most zealous and industrious for and after a Legal Righteousness , walking in a strict attendance unto Duties proportionable unto Light and Convictions , pretending to be it and bearing some resemblance of it , are the most fierce and implacable Enemies of true Evangelical Holiness . They know it not , and therefore hate it ; they have embraced something else in its place and stead , and therefore despise and persecute it , as it befalls them who embrace Error for Truth in any kind . Sect. 10 ( 3 ) Believers themselves are oft-times much unacquainted with it , either as to their Apprehension of its true Nature , Causes and Effects , or at least as to their own Interest and concernment therein . As we know not of our selves the things that are wrought in us of the Spirit of God , so we seldom attend as we ought unto his instructing of us in them . It may seem strange indeed , that whereas all Believers are sanctified and made Holy , that they should not understand nor apprehend what is wrought in them and for them , and what abideth with them : But alas , how little do we know of our selves , of what we are , and whence are our Powers and Faculties even in things natural ? Do we know how the members of the Body are fashioned in the womb ? We are apt to be seeking after and giving Reasons for all things , and to describe the progress of the production of our Natures from first to last , so as if not to satisfie our selves , yet to please and amuze others ; for vain man would be wise , although he be like the wilde Asses Colt. The best issues of our Consideration hereof is that of the Psalmist : Thou , O God , hast possessed my reins , thou hast covered me in my Mothers wombe ; I will praise thee , for I am fearfully and wonderfully made , marvellous are thy works , and that my soul knoweth right well . My substance was not hid from thee when I was made in secret , and curiously wrought in the lowest parts of the Earth . Thine Eyes did see my substance yet being unperfect , and in thy book all my members were written , which in continuance were fashioned , when as yet there was none of them , Psal. 139. 13 , 14 , 15 , 16. By diligent consideration of these things we may obtain a firm foundation to stand on , in an Holy Admiration of the Infinite Wisdom and Goodness of that Soveraign Architect , who hath raised this Fabrick unto his own Glory ; and what we further attempt is Vanity and Curiosity . How little do we know of these Souls of ours , and all that we do so , is by their Powers and Operations , which are Consequential unto their Beings . Now these things are our own naturally , they dwell and abide with us ; they are we , and we are they , and nothing else ; yet is it no easie thing for us to have a reflex and intimate acquaintance with them . And is it strange if we should be much in the dark unto this new Nature , this new Creature , which comes from above , from God in Heaven , wherewith our natural Reason hath no Acquaintance ? It is New , it is wonderfull , it is a work supernatural , and is known only by supernatural Revelation . Besides there are other things which pretend to be this Gospel Holiness and are not , whereby unspeakable Multitudes are deluded and deceived . With some any Reformation of Life and Abstinence from flagitious sins with the performance of the Common Duties of Religion , is all which they suppose is required under this Head of their Duty . Others contend with violence to substitute Moral Vertues by which they know not themselves what they intend , in the room thereof . And there is a work of the Law , which in the fruits of it internal and external in the works of Righteousness and Dutyes , which is hardly and not but by spiritual Light and Measures to be distinguished from it . This also addes to the difficulty of understanding it aright , and should to our diligent enquiry into it . Sect. 11 ( 4 ) We must also consider , that Holiness is not confined to this Life , but passeth over into Eternity and Glory . Death hath no power over it to destroy it , or divest us of it . For ( 1 ) Its Acts indeed are transient , but its Fruits abide for ever in their Reward . They who dye in the Lord rest from their Labours and their works follow them , Rev. 14. 13. God is not unrighteous to forget their labour of love , Heb. 6. 10. There is not any Effect or Fruit of Holiness , not the least , not the giving of a cup of cold water to a Disciple of Christ in the name of a Disciple , but it shall be had in everlasting remembrance , and abide for ever in its Eternal Reward . Nothing shall be lost , but all the fragments of it shall be gathered up and kept safe for ever . Every thing else how specious soever it be in this world shall be burnt up and consumed as hay and stubble ; when the least , the meanest , the most secret Fruit of Holiness , shall be gathered as Gold and Silver , durable substance , into Gods Treasury , and become a part of the Riches of the Inheritance of the Saints in Glory . Let no soul fear the Loss of any Labour in any of the Dutyes of Holiness , in the most secret contest against sin , for inward Purity , for outward Fruitfulness , in the Mortification of sin , Resistance of Temptations , Improvement of Grace , in Patience , Moderation , Self-denyal , Contentment , all that you do know , and what you do not know , shall all be revived , called over , and abide Eternally in your Reward . Our Father who now seeth in secret will one day reward openly . And the more we abound in these things the more will God be glorified in the Recompence of Reward . But this is not all , nor that which I intend . It abides ( 2 ) for ever , and passeth over into Glory in its Principle or Nature . The Love wherewith we now adhere to God , and by which we act the Obedience of Faith towards the Saints faileth not , it ends not when Glory comes on , but is a part of it , 1 Cor. 13. 8. It is true some Gifts shall be done away as useless in a state of Perfection and Glory , as the Apostle there discourseth ; and some Graces shall cease as to some especial Acts and peculiar Exercise , as Faith and Hope so far as they respect things unseen and future . But all those Graces whereby Holiness is constituted and wherein it doth consist , for the substance of them as they contain the Image of God , as by them we are united and do adhere unto God in Christ , shall in their present nature improved into perfection , abide for ever . In our knowledge of them therefore have we our principal insight into our Eternal Condition in Glory : And this is as a firm foundation of Consolation , so a part of our chiefest Joy in this World. Is it not a matter of unspeakable Joy and Refreshment that these poor Bodyes we carry about us , after they have been made a prey unto death , dust , worms , and corruption , shall be raised and restored to Life and Immortality , freed from pains , sickness , weakness , weariness , and vested with those Qualities in conformity to Christs glorious Body , which yet we understand not ? It is so also that these Souls which now animate and rule in us , shall be delivered from all their Darkness , Ignorance , Vanity , Instability , and Alienation from things Spiritual and Heavenly . But this is not all . These poor low Graces which no live and are acting in us shall be continued , preserved , purified and perfected , but in their nature be the same as now they are , as our Souls and Bodies shall be . That Love whereby we now adhere to God as our chiefest Good , that Faith whereby we are united to Christ our everlasting Head , that Delight in any of the Wayes or Ordinances of God , wherein he is enjoyed according as he hath promised his presence in them ; that Love and Good-will which we have for all those in whom is the Spirit , and on whom is the Image of Christ , with the entire Principle of spiritual Life and Holiness which is now begun in any of us , shall be all purified , enhanced , perfected , and pass into Glory . That very Holiness which we here attain , those Inclinations and Dispositions , those Frames of Mind , those Powers and Abilities in Obedience and Adherence unto God , which here contend with the weight of their own weakness and imperfections , with the Opposition that is continually made against them by the Body of Death that is utterly to be abolished , shall be gloriously perfected into immutable Habits , unchangeably acting our Souls in the enjoyment of God. And this also manifesteth of how much concernment it is unto us , to be acquainted with the Doctrine of it , and of how much more to be really interested in it . Yea , Sect. 12 ( 5 ) There is Spiritual and Heavenly Glory in it in this World. From hence is the Church the Kings Daughter said to be all Glorious within , Psal. 45. 13. Her inward adorning with the Graces of the Spirit making her beautifull in Holiness , is called Glory , and is so ; so also the progress and increase of Believers herein , is called by our Apostle their being changed from Glory to Glory , 2 Cor. 3. 18. from one degree of glorious Grace unto another . As this next unto the Comeliness of the Righteousness of Christ put upon us by the free Grace of God , is our only beauty in his sight , so it is such as hath a real Spiritual Glory in it . It is the First-fruits of Heaven ; and as the Apostle argueth concerning the Jews , that if the first-fruits were holy , then is the whole lump holy , so may we on the other side , if the whole weight , as he calls it , and fulness of our future Enjoyments be Glory , then are the First-fruits in their Measure so also . There is in this Holiness , as we shall see further afterwards , a Ray of Eternal Light , a Principle of Eternal Life , and the entire nature of that Love whereby we shall eternally adhere unto God. The Divine Nature , the new immortal Creature , the Life of God , the Life of Christ , are all comprized in it . It represents unto God the Glory of his own Image renewed in us ; and unto the Lord Christ the fruits of his Spirit and Effect of his Mediation , wherein he sees of the travail of his Soul , and is satisfied . There is therefore no-nothing more to be abhorred , than those carnal low and unworthy thoughts which some men vent of this glorious Work of the Holy Spirit , who would have it wholly to consist in a Legal Righteousness or Moral Vertue . Sect. 13 ( 6 ) This is that which God indispensibly requireth of us . The full prosecution of this Consideration we must put off unto our Arguments for the Necessity of it , which will ensue in their proper place . At present I shall shew , that not only God requireth Holiness indispensibly in all Believers , but also that this is All which he requireth of them or expecteth from them : For it comprizeth the whole Duty of man. And this surely rendreth it needfull for us both to know what it is , and diligently to apply our selves unto the obtaining an assured participation of it . For what Servant who hath any sense of his Relation and Duty , if he be satisfied that his Master requireth but one thing of him , will not endeavour an Acquaintance with it , and the Performance of it . Some indeed say that their Holiness ( such as it is ) is the Chief or only Design of the Gospel . If they intend that it is the first principal Design of God in and by the Gospel , and that not only as to the Preceptive part of it , but also as unto its Doctrinal and Promissory parts , whence it is principally and emphatically denominated , it is a fond Imagination . Gods great and first design in and by the Gospel is eternally to Glorifie himself , his Wisdom , Goodness , Love , Grace , Righteousness and Holiness by Jesus Christ , Eph. 1. 5 , 6. And in order to this his great and supreme end , he hath designed the Gospel , and designs by the Gospel , which gives the Gospel its Design ; ( 1 ) To reveal that Love and Grace of his unto lost sinners , with the way of its Communication through the Mediation of his Son Incarnate , as the only means whereby he will be glorified , and whereby they may be saved , Acts 26. 18. ( 2 ) To prevail with men in and by the Dispensation of its Truth , and Encouragement of its Promises , to renounce their sins and all other Expectations of Relief or Satisfaction , and to betake themselves by Faith unto that way of Life and 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 acquies●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 Justice between sin and punishment ; yet there is none between our Obedience and our Salvation ; and therefore Eternal life is the gift of God through Jesus Christ our Lord , Rom. 6. 23. God therefore requires nothing at our hands under this Notion or Consideration ; nor is it possible that in our Condition any such thing should be required of us . For whatever we can do is due before-hand on other Accounts , and so can have no prospect to merit what is to come . Who can merit by doing his duty ? our Saviour doth so plainly prove the contrary as none can further doubt of it than of his Truth and Authority , Luke 17. 10. Nor can we do any thing that is acceptable to him , but what is wrought in us by his Grace . And this overthrowes the whole Nature of merit which requires , that that be every way our own whereby we would deserve somewhat else at the hands of another , and not his more than ours . Neither is there any proportion between our Duties and the Reward of the eternal Enjoyment of God. For besides that they are all weak , imperfect , and tainted with sin , so that no one of them is able to make good its own station for any End or Purpose in the strictness of Divine Justice , they altogether come infifinitely short of the desert of an Eternal Reward by any Rule of Divine Justice . And if any say that this merit of our works depends not on , nor is measured by strict Justice , but wholly by the Gracious Condescension of God who hath appointed and promised so to reward them ; I answer in the first place , that this perfectly overthrowes the whole Nature of Merit : For the Nature of Merit consists entirely and absolutely in this , that to him that worketh the Reward is reckoned of Debt , and not of Grace , Rom. 4. 4. And these two are contrary and inconsistent ; for what is by Grace is no more of Works , otherwise Grace is no more Grace ; and what is of Works is no more of Grace , otherwise Work is no more Work. Rom. 11. 6. And those who go about to found a Merit of ours in the Grace of God , do endeavour to unite and reconcile those things which God hath everlastingly separated and opposed . And I say ( secondly ) that although God doth freely , graciously and bountifully reward our Dutyes of Obedience , and upon the Account of his Covenant and Promise he is said to be , and he is Righteous in his so doing , yet he every where declares that what he so doth , is an Act of meer Grace in himself , that hath not respect unto any thing but only the Interposition and Mediation of Jesus Christ. In this sense God in the Gospel requireth of us nothing at all . ( 4. ) Much less doth he require of any , that they should do such things as being no way necessary unto that Obedience which themselves personally owe unto him , may yet by their supererogation therein , redound to the Advantage and benefit of others . This monstrous fiction which hath out-done all the Pharisaisme of the Jewes we are engaged for to the Church of Rome , as a pretence given to the piety , or rather covering of the impiety of their Votaries . But seeing on the one hand that they are themselves who pretend to these Works but flesh , and so cannot on their own Account be Justified in the sight of God , so it is extreme pride and cursed self-confidence for them to undertake to help others by the merit of those works whose worth they stand not in need of ; concerning which it will be one day said unto them , Who hath required these things at your hands ? But now whereas God requireth none of these things of us , nothing with respect unto any of these Ends , such is the perversness of our Minds by Nature , that many think that God requireth nothing else of us , or nothing of us but with respect unto one or other of these Ends ; nor can they in their Hearts conceive why they should perform any one Duty towards God , unless it be with some kind of regard unto these things . If they may do any thing whereby they may make some Recompense for their sins that are past , at least in their own Minds and Consciences , if any thing whereby they may procure an Acceptance with God , and the Approbation of their state and Condition , they have something which as they suppose may quicken and animate their Endeavours . Without these Considerations , Holy Obedience is unto them a thing Lifeless and useless . Others will labour and take pains both in wayes of outward Mortification and profuse Munificence in any way of Superstitious Charity , whilest they are perswaded or can perswade themselves that they shall merit Eternal Life and Salvation thereby , without much being beholding to the Grace of God in Christ Jesus . Yea all that hath the Face or pretence of Religion in the Papacy , consists in a supposition , that all which God requireth of us , he doth it with respect unto these ends , of Attonement , Justification , Merit and Supererrogation . Hereunto do they apply all that remains of the Ordinances of God amongst them , and all their own Inventions are managed with the same Design . But by these things is the Gospel and the Faith of our Lord Jesus Christ made of none effect . Herein then I say lies the express Opposition that is between the Wisdom of God in the mystery of the Gospel , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Wisdom of the Flesh , or our Carnal Reason . God in his dealing with us by the Gospel , takes upon his own Grace and Wisdom the providing of an Attonement for our sins , a Righteousness whereby we may be Justified before him , and the Collation of Eternal Life upon us , all in and by him who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption . But withall he indispensibly requires of us Holiness and universal Obedience for the ends that shall be declared afterwards . This way , thinks the Wisdom of the Flesh or Carnal Reason is meer foolishness as our Apostle testifies , 1 Cor. 1. 18 , 23. But such a foolishness it is , that is wiser than men , v. 25. that is a way so excellent and full of Divine Wisdom , that men are not able to comprehend it . Wherefore in Opposition hereunto Carnal Reason concludes , that either what God requires of us is to be done with respect unto the ends mentioned , some or other , or all of them , or that it is no great matter whether it be done or no. Neither can it discern of what use our Holiness or Obedience unto God should be if it serve not unto some of these purposes . For the necessity of Conformity to God , of the Renovation of his Image in us before we are brought unto the enjoyment of him in Glory , the Authority of his Commands , the Reverence of his Wisdom , appointing the way of Holiness and Obedience as the means of expressing our Thankfulness , glorifying him in the World , and of coming to Eternal Life , it hath no regard unto . But the first true saving Light that shines by the Gospel from Jesus Christ into our Souls begins to undeceive us in this matter . And there is no greater Evidence of our receiving an Evangelical Baptisme , or of being baptized into the spirit of the Gospel , than the clear Compliance of our minds with the Wisdom of God herein . When we find such constraining motives unto Holiness upon us , as will not allow the least subducting of our Souls from an universal attendance unto it , purely on the Ends of the Gospel without respect unto those now discarded , it is an Evidence that the Wisdom of God hath prevailed against that of the flesh in our minds . Wherefore Holiness with the fruits of it , with respect unto their proper Ends , which shall afterwards be declared , is all that God requireth of us . And this he declares in the tenor of the Covenant with Abraham , Gen. 17. 1. I am God Almighty , walk before me and be thou perfect . This is that , and this is all that I require of thee , namely thy Holy Obedience ; for all other things wherein thou art concerned I take them all upon my own Almighty Power or All-sufficiency ; as he sayes elsewhere , that the whole of Man is to fear God and keep his Commandements . And the consideration hereof taken singly and by its self , is sufficient with all that have any regard unto God , or their own Eternal welfare , to convince them of what importance these things are unto them . Sect. 13 ( 6 ) But neither yet are we left in this matter merely under the Authority of Gods Command with an Expectation of our complyance with it from our own Ability and Power ; God moreover hath promised to sanctifie us , or to work this Holiness in us , the Consideration whereof will give us yet a nearer Prospect into its nature . He that requires it of us , knows that we have it not of our selves . When we were in our best condition by nature in the state of Original Holiness , vested with the Image of God , we preserved it not . And is it likely that now in the state of lapsed and depraved nature it is in our own power to restore our selves , to re-introduce the Image of God into our Souls and that in a far more eminent manner than it was at first created by God ? What needed all that Contrivance of Infinite Wisdom and Grace for the Reparation of our nature by Jesus Christ , if Holiness wherein it doth consist be in our own Power , and educed out of the natural faculties of our Souls ? There can be no more fond Imagination befall the minds of men , than that defiled Nature is able to cleanse it self , or depraved Nature to rectifie it self , or we who have lost that Image of God which he created in us , and with us , should create it again in our selves by our own endeavours . Wherefore when God commandeth and requireth us to be Holy , he commands us to be that which by nature and of our selves we are not ; and not only so , but that which we have not of our selves a Power to attain unto . Whatever therefore is absolutely in our own Power , is not of that Holiness which God requireth of us . For what we can do our selves , there is neither Necessity nor Reason why God should promise to work in us by his Grace . And to say , that what God so promiseth to work he will not work or effect indeed , but only perswade and prevail with us to do it , is through the pride of Unbelief to defie the Truth and Grace of God , and with the Spoyls of them to adorn our own Righteousness and Power . Now God hath multiplyed his Promises to this purpose , so that we shall need to call over only some of them in way of Instance . Jerem. 31. 33. I will put my Law in your inward parts , and write it in your hearts , and will be your God and ye shall be my People . Chap. 32. 39 , 40. I will give them one Heart and one Way , that they may fear me for ever , and I will put my fear in their Hearts that they shall not depart from me . Ezek. 36. 26 , 27. A new Heart will I give you , and a new Spirit will I put within you , and I will take away the stony Heart out of your flesh , and I will give you an heart of flesh , and I will put my Spirit within you , and cause you to walk in my Statutes , and ye shall keep my Judgments and do them . V. 25. I will sprinkle clean water upon you , and you shall be clean from all your filthiness : V. 29. I will also save you from all your uncleanness . The whole of our Sanctification and Holiness is comprized in these Promises . To be cleansed from the Defilements of sin whatever they be , to have an Heart inclined , disposed , enabled , to fear the Lord alwayes , and to walk in all his Wayes and Statutes accordingly , with an internal habitual Conformity of the whole Soul unto the Law of God , is to be sanctified or to be Holy. And all this God promiseth directly to work in us and to accomplish himself . In the Faith of these Promises and for the fulfilling of them , the Apostle prayeth for the Thessalonians , as we observed at our Entrance , That the God of Peace himself would sanctifie them throughout , whereby their whole Spirits Souls and Bodies might be preserved blameless to the coming of Jesus Christ. And hence is evident what we before observed , that what is absolutely in our own power is not of the nature of , nor doth necessarily belong unto Holiness whatever it be . The best of the Intellectual or Moral Habits of our minds which are but the natural Improvement and Exercise of our facultyes , neither are nor can be our Holiness ; nor do the best of our Moral Duties as meerly and only so , belong thereunto . By these Moral Habits and Duties we understand the Powers Faculties or Abilities of our Souls exercised with respect and in Obedience unto the Commands of God , as excited , perswaded , and guided by outward Motives , Rules , Arguments and Considerations . Plainly , all the Power we have of our selves to obey the Law of God , and all that we do in the pursuit and exercise of that Power , upon any Reasons , Motives or Considerations whatever , which may all be resolved into fear of Punishment and hope of Reward , with some present satisfactions of mind , on the Account of Ease in Conscience within , or outward Reputation , whether in Abstinence from sin or the Performance of Duties , are intended hereby , and are not that Holiness which we enquire after . And the Reason is plain , even because those things are not wrought in us by the power of the especial Grace of God in the pursuit of the especial Promise of the Covenant as all true Holiness is . If any shall say , that they are so wrought in us they do expresly change the nature of them . For thereby those Powers would be no more natural but supernatural ; and those Dutyes would be no more meerly Moral but Evangelical and spiritual , which is to grant all we contend for : Wherefore that which men call Moral Vertue is so far from being the whole of internal Grace or Holiness , that if it be no more than so , it belongs not at all unto it , as not being effected in us by the especial Grace of God according to the Tenor and Promise of the Covenant . And we may here divert a little to consider what ought to be the frame of our minds in the pursuit of Holiness with respect unto these things ; namely what regard we ought to have unto the Command on the one hand , and to the Promise on the other ; to our own Duty and to the Grace of God. Some would separate these things as inconsistent . A Command they suppose leaves no room for a Promise , at least not such a Promise as wherein God should take on himself to work in us what the Command requires of us . And a Promise they think takes off all the influencing Authority of the Command . If Holiness be our Duty there is no room for Grace in this matter ; and if it be an effect of Grace there is no place for Duty . But all these arguings are a fruit of the Wisdom of the Flesh , before-mentioned , and we have before disproved them . The Wisdom that is from above teacheth us other things . It is true our Works and Grace are opposed in the matter of Justification as utterly inconsistent ; If it be of Works it is not of Grace , and if it be of Grace it is not of Works , as our Apostle argues , Rom. 11. 6. Our Duty and Gods Grace are no where opposed in the matter of Sanctification , yea the one doth absolutely suppose the other . Neither can we perform our Duty herein without the Grace of God ; nor doth God give us this Grace unto any other End but that we may rightly perform our Duty . He that shall deny either that God Commands us to be Holy in a way of Duty , or promiseth to work Holiness in us in a way of Grace , may with as much modesty reject the whole Bible . Both these therefore we are to have a due regard unto , if we intend to be Holy. And ( 1 ) our regard unto the Command consisteth in three things . 1. That we get our Consciences alwayes affected with the Authority of it , as it is the Command of God. This must afterwards be enlarged on . Where this is not there is no Holiness . Our Holiness is our Obedience ; and the formal nature of Obedience ariseth from its respect unto the Authority of the Command . 2. That we see and understand the Reasonableness , the Equity , the Advantage of the Command . Our Service is reasonable Service ; the wayes of God are Equal ; and in the keeping of his Commands there is great Reward : If we judge not thus , if we rest not herein , and are thence filled with Indignation against every thing within us or without us that opposeth it , or riseth up against it , whatever we do in compliance with it in a way of Duty , we are not Holy. 3. That hereon we love and delight in it because it is Holy , J●●t ▪ and Good , because the things it requires are Upright , Equal , Easie and Pleasant to the new Nature , without any regard to the false Ends before discovered . And ( 2 ) We have a due regard unto the Promise to the same End , when 1. We walk in a constant sense of our own inability to comply with the Command in any one instance from any power in our selves . For we have no Sufficiency of our selves our Sufficiency is of God. For him who is otherwise-minded his Heart is lifted up . 2. When we adore that Grace which hath provided Help and Relief for us . Seeing without the Grace promised we could never have attained unto the least part or Degree of Holiness , and seeing we could never deserve the least Dram of that Grace , how ought we to adore and continually praise that infinite Bounty which hath freely provided us of this supply . 3. When we Act Faith in Prayer and Expectation on the Promise for Supplies of Grace enabling us unto Holy Obedience . And 4. When we have especial Regard thereunto with respect unto especial Temptations and particular Duties . When on all such Occasions we satisfie not our selves with a respect unto the Promise in general , but exercise Faith in particular on it for Aid and Assistance , then doe we regard it in a due manner . Sect. 15 ( 7 ) To come yet nearer unto our principal Design , I say it is the Holy Ghost who is the immediate peculiar Sanctifier of all Believers and the Author of all Holiness in them . I suppose I need not insist upon the Confirmation of this Assertion in general . I have proved before that he is the immediate Dispenser of all Divine Grace , or the immediate Operator of all Divine gracious Effects in us , whereof this is the Chief . Besides , it is such an avowed and owned Principle among all that are called Christians , namely , That the Holy Ghost is the Sanctifier of all God's Elect ; that as it is not questioned , so it need not in general be further proved ; Those who are less experienced in these things may consult Psal. 51. 10 , 11 , 12. Ezek. 11. 19. ch . 36. 25 , 26 , 27. Rom. 8. 9 , 10 , 11 , 12 , 13. 1 Cor. 6. 11. 1 Pet. 1. 2. Isa. 4. 4. chap. 44. 3 , 4. Titus 3. 4 , 5. But it is the Nature and Manner of his Work herein , with the Effect produced thereby that we are to enquire into . For as this belongs unto our general Design of declaring the Nature , Power and Efficacy of all the gracious Divine Operations of the Holy Spirit , so it will give us an Acquaintance in particular with that work and the fruits of it wherein we are so highly concerned . CHAP. II. Sanctification a Progressive Work. ( 1 , 2 ) Sanctification described . ( 3 ) With the Nature of the Work of the Holy Sirit therein ; which is ( 4 ) Progressive . ( 5 ) The Way and Means whereby Holiness is increased in Believers ; ( 6 ) Especially by Faith and Love , whose Exercise is required in all Duties of Obedience : As also ( 7 ) those Graces whose Exercise is Occasional . ( 8 ) The growth of Holiness expressed in an Allusion unto that of Plants , with an insensible Progress . ( 9 ) Renders Grace therein to be greatly admired ; and is discerned in the answerableness of the Work of the Spirit in Sanctification and Supplication . ( 10 ) Objections against the Progressive Nature of Holiness removed . Sect. 1 HAving pass'd through the Consideration of the General Concernments of the Work of Sanctification , I shall in the next place give a Description of it , and then explain it more particularly in its principal Parts . And this I shall doe but under this express Caution ; that I do not hope nor design at once to represent the Life , Glory and Beauty of it , or to comprize all things that eminently belong unto it . Only I shall set up some Way-marks that may guide us in our progress or future Enquiry into the Nature and Glory of it . And so I say that : Sect. 2 Sanctification is an immediate Work of the Spirit of God on the Souls of Believers , purifying and cleansing of their Natures from the pollution and uncleanness of sin , renewing in them the Image of God , and thereby enabling them from a spiritual and habitual Principle of Grace to yield obedience unto God according unto the Tenor and Terms of the New Covenant , by vertue of the Life and Death of Jesus Christ. Or more briefly ; It is the Vniversal Renovation of our Natures by the Holy Spirit into the Image of God , through Jesus Christ. Hence it followes , that our Holiness which is the Fruit and Effect of this Work , the Work as terminated in us , as it comprizeth the renewed Principle or Image of God wrought in us , so it consists in an Holy Obedience unto God by Jesus Christ according to the Terms of the Covenant of Grace , from the Principle of a Renewed Nature . Our Apostle expresseth the whole more briefly yet , namely , He that is in Christ Jesus is a New Creature , 2 Cor. 5. 17. For herein he expresseth both the Renovation of our Natures , the Endowment of them with a new Spiritual Principle of Life and Operation , with Actings towards God suitable thereunto . I shall take up the first general Description of it , and in the Consideration of its Parts give some account of the Nature of the Work and its Effects ; and then shall distinctly prove and confirm the true Nature of it wherein it is opposed or call into question . Sect. 3 ( 1 ) It is as was before proved and is by all confessed , the Work in us of the Spirit of God. It is the Renovation of the Holy Ghost whereby we are saved . And a reall , internall , powerfull physical work it is , as we have proved before abundantly , and shall afterwards more fully confirm . He doth not make us holy only by perswading us so to be . He doth not only require us to be holy , propose unto us Motives unto Holiness , give us Convictions of its necessity , and thereby excite us unto the pursuit and attainment of it ; though this he doth also by the Word and Ministration thereof . It is too high an impudency for any one to pretend an owning of the Gospel , and yet to deny a Work of the Holy Ghost in our Sanctification . And therefore both the Old and New Pelagians did and do avow a Work of his herein . But what is it that really they ascribe unto him ? meerly the Exciting our own Abilities , aiding and assisting us in and unto the Exercise of our own native Power , which when all is done leaves the Work to be our own and not his , and to us must the Glory and Prayse of it be ascribed . But we have already sufficiently proved that the things thus promised of God , and so effected , are really wrought by the exceeding greatness of the Power of the Spirit of God ; and this will yet afterwards be made more particularly to appear . Sect. 4 ( 2 ) This Work of Sanctification differs from that of Regeneration as on other Accounts so especially on that of the Manner of their being wrought . The work of Regeneration is Instantaneous , consisting in one single creating Act. Hence it is not capable of Degrees in any subject . No One is more or less Regenerate than Another ; every one in the world is absolutely so , or not so , and that equally , although there are Degrees in their state on other Reasons . But this work of Sanctification is progressive and admits of Degrees . One may be more sanctified and more holy than another , who is yet truely sanctified and truely holy . It is begun at once , and carryed on gradually . But this Observation being of great importance , and such as if rightly weighed will contribute much Light unto the Nature of the whole work of Sanctification and Holiness , I shall divert in this Chapter unto such an Explanation and Confirmation of it as may give an understanding and furtherance herein . 1. An Encrease and Growth in Sanctification or Holiness is frequently in the Scripture enjoyed us , and frequently promised unto us . So speaks the Apostle Peter in a way of Command : 2 Pet. 3. 18. Fall not , be not cast down , from your own steadfastness ; but grow , or encrease , in Grace . It is not enough that we decay not in our Spiritual Condition , that we be not diverted and carryed off from a steady Course in Obedience by the Power of Temptations , but an endeavour after an Improvement , an Encrease , a thriving in Grace that is in Holiness , is required of us . And a Complyance with this Command is that which our Apostle so commendeth in the Thessalonians ; 2 Epist. Chap. 1. v. 3. namely , the exceeding growth of their Faith , and abounding of their Love ; that is , the thriving and encrease of those Graces in them ; that which is called increasing with the increase of God , Col. 2. 19. or the Encrease in Holiness which God requires , accepts , approves , by supplyes of spiritual strength from Jesus Christ our Head , as it is there expressed . The Work of Holiness in its beginning is but like seed cast into the Earth ; namely the seed of God whereby we are born again . And it is known how seed that is cast into the Earth doth grow and encrease . Being variously cherished and nourished it is in its nature to take root and to spring up , bringing forth fruit . So is it with the Principle of Grace and Holiness . It is small at first , but being received in good and honest Hearts , made so by the Spirit of God , and there nourished and cherished , it takes root and brings forth fruit . And both these , even the first planting and the encrease of it are both equally from God by his Spirit . He that begins this good Work doth also perform it to the Day of Jesus Christ , Phil. 1. 6. And this he doth two wayes . ( 1 ) By Encreasing and Strengthning those Graces of Holiness which we have received and been engaged in the exercise of . There are some Graces whose Exercise doth not depend on any outward Occasions , but they are and that in their actual Exercise absolutely necessary unto the least Degree of the Life of God ; such are Faith and Love. No man doth , no man can live to God but in the Exercise of these Graces . Whatever Dutyes towards God men may perform , if they are not enlivened by Faith and Love , they belong not unto that Spiritual Life whereby we live to God. And these Graces are capable of Degrees , and so of Increase . For so we read expresly of little Faith , and great Faith , weak and strong Faith , both true and the same in the substance , but differing in Degrees . So also is there fervent Love , and that which comparatively is but cold . These Graces therefore in carrying on the work of Sanctification are gradually encreased . So the Disciples prayed our Saviour that he would encrease their Faith , Luke 17. 5. That is , adde unto its Light , confirm it in its Assent , multiply its Acts , and make it strong against its Assaults , that it might work more effectually in difficult Duties of Obedience which they had an especial regard unto , as is evident from the Context . For they pray for this Encrease of Faith upon the Occasion of our Saviours enjoyning frequent forgiveness of offending Brethren , a Duty not at all easie nor pleasing to Flesh and Blood. And the Apostle prayes for the Ephesians , that they may be rooted and grounded in Love , chap. 3. 17. that is , that by the encrease and strengthening of their Love , they may be more established in all the Duties of it . See 1 Thess. 3. 12 , 13. Sect. 5 These Graces being the Springs and Spirits of our Holiness , in the encrease of them in us the work of Sanctification is carryed on and universal Holiness encreased . And this is done by the Holy Spirit several wayes . First , By exciting them unto frequent Actings . Frequency of Acts doth naturally encrease and strengthen the Habits whence they proceed . And in these spiritual Habits of Faith and Love it is so moreover by Gods Appointment . They grow and thrive in and by their exercise , Hos. 6. 3. The want thereof is the principal means of their decay . And there are two wayes whereby the Holy Spirit , excites the Graces of Faith and Love unto frequent Acts. ( 1 ) He doth it Morally , by proposing their Objects suitably and seasonably unto them . This he doth by his Ordinances of Worship especially the preaching of the Word . God in Christ , the Promises of the Covenant and other proper Objects of our Faith and Love , being proposed unto us , these Graces are drawn out unto their Exercise . And this is one principal Advantage which we have by attendance on the Dispensation of the Word in a due Manner ; namely , that by presenting those Spiritual Truths which are the Object of our Faith unto our Minds , and those Spiritual Good Things which are the Object of our Love unto our Affections , both these Graces are drawn forth into frequent actual Exercise . And we are greatly mistaken if we suppose we have no Benefit by the Word beyond what we retain in our Memories , though we should labour for that also . Our chief Advantage lyes in the Excitation which is thereby given unto our Faith and Love to their proper Exercise . And hereby are these Graces kept alive which without this would decay and wither . Herein doth the Holy Spirit take the things of Christ and shew them unto us , Joh. 16. 14 , 15. He represents them unto us in the Preaching of the Word as the proper Objects of our Faith and Love. And so brings to remembrance the things spoken by Christ , Chap. 14. 26. that is , in the Dispensation of the Word he minds us of the gracious Words and Truths of Christ , proposing them to our Faith and Love. And herein lies the secret profiting and thriving of Believers under the preaching of the Gospel , which it may be they are not sensible of themselves . By this means are many Thousands of Acts of Faith and Love drawn forth , whereby those Graces are exercised and strengthened , and consequently Holiness is encreased . And the Word by the Actings of Faith being mixed with it , as Hebr. 4. 2. increaseth it by its incorporation . ( 2 ) The Spirit doth it really and internally . He dwelleth in Believers , preserving in them the Root and Principle of all their Grace by his own immediate Power . Hence all Graces in their Exercise are called the fruits of the Spirit , Gal. 5. 22 , 23. He brings them forth from the Stock that he hath planted in the Heart . And we cannot Act any one Grace without his Effectual Operation therein . God worketh in us both to will and to doe of his good pleasure , Phil. 1. 13. That is , there is no part of our Wills singly and separately from him in Obedience , but it is the Operation of the Spirit of God in us so far as it is Spiritual and Holy : He is the immediate Author of every good or gracious Acting in us . For in us , that is in our Flesh ( and of our selves we are but Flesh ) there dwelleth no Good. Wherefore the Spirit of God dwelling in Believers , doth effectually excite and stir up their Graces unto frequent Exercise and Actings whereby they are increased and strengthened . And there is nothing in the whole Course of our Walking before God that we ought to be more carefull about , than that we grieve not , that we provoke not this good and Holy Spirit whereon he should with-hold his gracious Aids and Assistances from us . This therefore is the first way whereby the work of Sanctification is gradually carryed on by the Holy Ghost exciting our Graces unto frequent Actings ; whereby they are encreased and strengthened . Secondly , He doth it by supplying Believers with Experiences of the Truth and Reality and Excellency of the things that are believed . Experience is the Food of all Grace which it growes and thrives upon . Every Taste that Faith obtains of Divine Love and Grace , or how Gracious the Lord is , addes to its measure and stature . Two things therefore must briefly be declared : ( 1 ) That the Experience of the Reality , Excellency , Power and Efficacy of the things that are believed , is an effectual means of encreasing Faith and Love : ( 2 ) That it is the Holy Ghost which gives us this Experience . For the First , God himself expostulates with the Church how its Faith came to be so weak when it had so great Experience of Him , or of his Power and Faithfulness , Isa. 40. 27 , 28. Hast thou not heard , hast thou not known ? How then sayest thou that God hath forsaken thee ? And our Apostle affirms that the Consolations which he had experimentally received from God , enabled him unto the discharge of his Duty towards others in trouble , 2 Cor. 7. 4. For herein we prove , or do really approve of , as being satisfied in , the good and acceptable and perfect will of God , Rom. 12. 2. And this is that which the Apostle prayeth for in the behalf of the Colossians , chap. 2. v. 2. I may say , that he who knoweth not how Faith is encouraged and strengthened by especial Experiences of the Reality , Power , and spiritual Efficacy on the Soul of the things believed , never was made partaker of any of them . How often doth David encourage his own Faith and others from his former Experiences which were pleaded also by our Lord Jesus Christ to the same purpose , in his great Distress , Psal. 22. 9 , 10. Secondly , That it is the Holy Ghost who giveth us all our Spiritual Experiences needs no other Consideration to evince but only this , that in them consists all our Consolation . His Work and Office it is to administer Consolation unto Believers , as being the only Comforter of the Church . Now he administreth Comfort no other way but by giving unto the Minds and Souls of Believers , a Spiritual sensible Experience of the Reality and Power of the things we do believe . He doth not comfort us by Words , but by Things . Other means of Spiritual Consolation I know none , and I am sure this never fails . Give unto a Soul an Experience , a Taste of the Love and Grace of God in Christ Jesus , and be its Condition what it will , it cannot refuse to be comforted . And hereby doth he shed abroad the Love of God in our Hearts , Rom. 5. 5. whereby all Graces are cherished and encreased . Thirdly , He doth it by working immediately an Actual Encrease of these graces in us . I have shewed that these are capable of improvement and of an Addition of Degrees unto them . Now they are Originally the immediate Work and product of the Spirit of God in us , as hath been abundantly evinced . And as he first works and creates them , so he encreaseth them . Hereby they that are feeble become as David , Zech. 12. 8. That is , those whose Graces were weak , whose Faith was infirm , and whose Love was languid , shall by the supplyes of the Spirit and the encrease given by him unto them , become strong and vigorous . To this purpose are Promises multiplyed in the Scripture , which in our constant Supplications we principally respect . This is that which the School-men after Austin call Gratiam corroborantem , that is the working of the Holy Spirit in the encreasing and strengthening of Grace received . See Ephes. 3. 16 , 17. Col. 1 , 10 , 11. Isa. 40. 29. And this is the principal Cause and Means of the gradual Encrease of Holiness in us , or the carrying of the Work of Sanctification , Psal. 138. 8. Sect. 5 ( 2 ) There are Graces whose Exercise is more Occasional and not alwayes actually necessary as unto the Life of God : That is , it is not necessary that they be alwayes in actual Exercise , as Faith and Love are to be . With respect unto these Holiness is encreased by the Addition of one to another , untill we are brought on several Occasions to the Practice and Exercise of them all . For the Addition of the new Exercise of any Grace belongs unto the gradual carrying on of the Work of Sanctification . And hereunto all things that befall us in this World , all our Circumstances are laid in a subserviency by the Wisdom of God. All our Relations , all our Afflictions , all our Temptations , all our Mercies , all our Enjoyments , all Occurrences are suited to a continual adding of the Exercise of one Grace to another wherein Holiness is encreased . And if we make not use of them to that purpose , we miss of all the Benefit and Advantage we might have of them , and disappoint what lyes in us the Design of Divine Love and Wisdom in them . This is given us in Charge , 2 Pet. 1. 5 , 6 , 7. Besides all this , giving all diligence adde to your Faith Vertue , and to Vertue Knowledge , and to Knowledge Temperance , and to Temperance Patience , and to Patience Godliness , and to Godliness Brotherly-kindness , and to Brotherly-kindness Charity . The end why this Injunction is given us , is that we may escape the Corruption that is in the World through Lust , v. 3. that is have all our Corruptions throughly subdued and our Souls throughly sanctified . To this end are the Promises given us , and a Divine spiritual Nature is bestowed upon us . But will that suffice , or is there no more required of us unto that End ? Yes saith the Apostle , this great Work will not be effected , unless you use your utmost Diligence and Endeavour to adde the Exercise of all the Graces of the Spirit One to Another as Occasion shall require . There is a Method in this Concatenation of Graces from first to last , and an especial Reason for each particular , or why the Apostle requires that such a Grace should be added unto such a one in the Order laid down , which at present I shall not enquire into . But in general he intends that every Grace is to be exercised according to its proper season , and especial Occasion . Hereby also is the Work of Sanctification gradually carryed on and Holiness encreased . And this Addition of one Grace unto another , with the Progress of Holiness thereby , is also from the Holy Ghost . And three wayes there are whereby he accomplisheth his Work herein . ( 1 ) By Ordering things so towards us , and bringing of us into such Conditions , as wherein the Exercise of these Graces shall be required and necessary . All the Afflictions of Tryals which he bringeth the Church into have no other End or Design . So the Apostle James expresseth it : Chap. 1. 2 , 3 , 4. My Brethren , count it all Joy when ye fall into divers Temptations ; knowing this , that the triall of your Faith worketh Patience . But let Patience have its perfect Work , that you may be perfect and entire wanting Nothing . These Temptations are Trials upon Afflictions , Troubles , Persecutions and the like . But take them in any other sense , it is the same unto our purpose . These are all guided unto us by Christ and his Spirit ; for it is he who rebukes and chastens us . But what is his End therein ? It is that Faith may be exercised , and Patience employed , and one Grace added unto another that they may carry us on towards Perfection . So he bringeth us into that Condition as wherein we shall assuredly miscarry , if we adde not the Exercise of one Grace unto another . ( 2 ) In this state of things he effectually minds us of our Duty and what Graces ought to be put upon their Exercise . We may dispute whether it be better to Act Faith or to Despond ; to adde Patience under the Continuance of our Tryals , or to trust unto our selves and irregularly to seek after Deliverance , or divert unto other satisfactions . Then doth he cause us to hear a Word behind us saying , this is the way walk in it , when we turn to the right hand , and when we turn to the left , Isa. 30. 21. When we are at a loss and know not what to doe , and are ready it may be to consult with flesh and blood and to divert to irregular courses , he speaks effectually to us , saying , No , that is not your way ; but this is it , namely to Act Faith , Patience , Submission to God , adding one Grace to another , binding our Hearts thereby to our Duty . ( 3 ) He actually excites and sets all needfull Graces at work in the Way and Manner before spoken unto . This then is to be fixed , that all this Encrease of Holiness is immediately the Work of the Holy Ghost who therein gradually carryes on his Design of sanctifying us throughout in our whole Spirit Souls and Bodies . There is in our Regeneration and Habitual Grace received , a Nature bestowed on us capable of Growth and Encrease , and that is all ; if it be left unto its self it will not thrive , it will decay and dye . The actual supplyes of the Spirit are the waterings that are the immediate Cause of its encrease . It wholly depends on continual Influences from God. He cherisheth and improves the work he hath begun with new and fresh supplyes of Grace every moment . Isa. 27. 3. I the Lord water it every moment . And it is the Spirit which is this Water as the Scripture every where declares . God the Father takes on him the Care in this matter ; he watcheth over his Vineyard to keep it . The Lord Christ is the Head Fountain and Treasure of all actual supplyes : And the Spirit is the Efficient Cause communicating them unto us from him . From hence it is that any Grace in us is kept alive one Moment , that it is ever acted in one single Duty , that ever it receives the least measure of Encrease or strengthening . With respect unto all these it is that our Apostle saith , Nevertheless I live , yet not I but Christ liveth in me , Gal. 2. 20. Spiritual Life and living by it in all the Acts of it are immediately from Christ. I concern not my self much how Moral Vertue that is no more is preserved and sustained in the Minds and Lives of men , though I am not ignorant of the Precepts Directions and Instructions which are given unto that End by some of old , and some of late . But for Grace and Holiness we have infallible Assurance , that the Being , Life , Continuance , and all the Actings of it in any of the Sons of men , depend meerly and only upon their Relation unto that Spring and Fountain of all Grace which is in Christ , and the continual Supplyes of it by the Holy Spirit whose Work it is to communicate them , Col. 3. 3. John 15. 5. Col , 2. 19. There is no man who hath any Grace that is true and saving , that hath any seed , any beginning of Sanctification or Holiness , but that the Holy Spirit by his watchful Care over it , and Supplyes of it , is able to preserve it , to extricate it from Difficulties , to free it from Opposition , and to encrease it unto its full measure and perfection . Wherefore let the hands that hang down be lifted up and the feeble knees be strengthened ; we have to do with him who will not quench the smoking flax not break the bruised reed . And on the other side , there is none who hath received Grace in such a Measure , nor hath so confirmed it by constant uninterrupted Exercise , as that he can preserve it one Moment , or Act it in any one Instance or Duty without the continual Supplyes of new Actual Grace and Help from him , who worketh in us to will and to doe . For saith our Lord Christ unto his Apostles and in them to all Believes , the best and strongest of them , without me ye can do nothing , Joh. 15. 5. And they who of themselves can do nothing that is in a way of living unto God , cannot of themselves preserve Grace , act it , and encrease it , which are the greatest things we doe , or are wrought in us in this World. Wherefore God hath in infinite Wisdom so ordered the Dispensation of his Love and Grace unto Believers , that all of them living upon the continual supplyes of his Spirit none may have cause on the one hand to faint or despond , nor Occasion on the other unto self-confidence , or Elation of mind , that so no flesh may glory in its self , but he that gloryeth may glory in the Lord. And therefore as he greatly encourageth the weak , the fearful , the faint , the disconsolate and dejected , and that by the Engagement of all the holy Properties of his Nature in and unto their Assistance , Isa. 35. 3 , 4 , 5 , 6. Chap. 40. 27 , 28 , 29 , 30 , 31. So he warns them who suppose themselves strong , steadfast and immovable , not to be high-minded but fear , Rom. 11. 20. because the whole issue of things depends on his Soveraign Supplyes of Grace . And seeing he hath promised in the Covenant to continue faithfully these Supplyes unto us , there is ground of Faith given unto all , and Occasion of Presumption administred unto none . Sect. 7 But it will be said , that if not only the Beginning of Grace Sanctification and Holiness be from God , but the carrying of it on and the Encrease of it also be from him , and not only so in general , but that all the Actings of Grace , and every Act of it , be an immediate Effect of the Holy Spirit , then what need is there that we should take any pains in this thing our selves , or use our own Endeavours to grow in Grace or Holiness as we are commanded ; If God worketh all himself in us , and without his effectual Operation in us we can do nothing , there is no place left for our Diligence , Duty , or Obedience . Ans. 1. This Objection we must expect to meet withall at every turn . Men will not believe there is a consistency between Gods effectual Grace , and our diligent Obedience ; that is , they will not believe what is plainly , clearly , distinctly revealed in the Scripture , and which is suited unto the Experience of all that truly believe , because they cannot it may be comprehend it within the compass of Carnal Reason . 2. Let the Apostle answer this Objection for this once , 2 Pet. 1. 3. His Divine Power hath given unto us all things that pertain to Life and to Godliness , through the knowledge of him that hath called us to Glory and Vertue ; whereby are given unto us exceeding great and precious Promises , that by these ye might be partakers of the Divine Nature , having escaped the Corruption that is in the World through lust . If all things that pertain unto Life and Godliness , among which doubtless is the Preservation and Encrease of Grace , be given unto us by the power of God ; if from him we receive that Divine Nature , by vertue whereof our Corruptions are subdued , then I pray what need is there of any Endeavours of our own ? The whole work of Sanctification is wrought in us , it seems , and that by the Power of God : We therefore may let it alone , and leave it unto him whose it is , whilest we are negligent , secure and at ease . Nay , saith the Apostle , this is not the use which the Grace of God is to be put unto . The Consideration of it is or ought to be the principal Motive and Encouragement unto all Diligence for the Encrease of Holiness in us . For so he addes immediately , v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but also for this cause , or because of the gracious Operations of the Divine Power in us ; giving all Diligence , adde to your Faith Vertue as before . These Objectors and this Apostle were very diversly minded in these matters ; what they make an insuperable discouragement unto Diligence in Obedience , that he makes the greatest Motive and Encouragement thereunto . 3. I say from this Consideration , it will unavoidably follow , that we ought continually to wait and depend on God for supplyes of his Spirit and Grace , without which we can do nothing : That God is more the Author by his Grace of the good we do than we are our selves ( not I , but the Grace of God that was with me ) that we ought to be carefull that by our Negligences and sins we provoke not the Holy Spirit to with-hold his Aids and Assistances , and so to leave us to our selves , in which condition we can do nothing that is spiritually Good ; These things I say will unavoidably follow on the Doctrine before declared ; and if any one be offended at them , it is not in our power to tender them Relief . Sect. 8 I shall close the Discourse on this Subject with some Considerations of that Similitude by which the Scripture so frequently represents the gradual Improvement of Grace and Holiness . And this is the growth of Trees and Plants . Hos. 14. 5 , 6. I will be as the dew unto Israel , he shall grow as the Lilly and cast forth his Roots as Lebanon , his branches shall spread , and his beauty shall be as the Olive-tree , and his smell as Lebanon . Isa. 44. 3 , 4. I will pour water on him that is thirsty and stoods upon the dry ground , I will pour my Spirit upon thy seed , and my blessing upon thine Off-spring , and they shall spring up as among the grass , as the Willowes by the Water-courses . And so in other places very many . And we may know that this Similitude is singularly instructive , or it would not have been so frequently made use of to this purpose . Some few Instances tending to Administer Light in this matter , I shall briefly reflect upon . ( 1 ) These Trees and Plants have the Principle of their growth in themselves . They do not grow immediately from external adventitious Aid and Furtherance ; they grow from their own seminal vertue and radical Moysture . It is no otherwise in the Progress of Sanctification and Holiness . It hath a Root , a Seed , a Principle of Growth and Encrease in the Soul of him that is sanctified . All Grace is immortal Seed , and contains in it a living growing Principle . That which hath not in its self a Life and power of Growth is not Grace . And therefore what Dutyes soever any men do perform , whereunto they are either guided by Natural Light , or which they are urged unto by Convictions from the Word , if they proceed not from a Principle of Spiritual Life in the Heart , they are no fruits of Holiness nor do belong thereunto . The Water of Grace which is from Christ , is a Well of Water springing up unto Everlasting Life in them on whom it is bestowed . Joh. 4. 14. It is therefore of the Nature of Holiness to thrive and grow , as it is of a Tree or Plant that have their seminal Vertue in themselves after their kind . ( 2 ) A Tree or Plant must be watered from above or it will not thrive and grow by vertue of its own seminal power . If a Drowth cometh it will wither or decay . Wherefore , where God mentioneth this growth he ascribes it unto his watering . I will be as the Dew , and I will pour water , is the especial Cause of it . It is so in this carrying on of Holiness . There is a Nature received capable of Increase and growth ; but if it be left unto its self it will not thrive , it will decay and dye . Wherefore God is unto it as the Dew , and pours water on it by the actual supplyes of the Spirit , as we have shewed before . ( 3 ) The growth of Trees and Plants is secret and imperceptible ; nor is discerned but in the Effects and Consequences of it . The most watchfull Eye can discern little of its motion . Crescit Occulto velut arbor avo : It is no otherwise in the progress of Holiness . It is not immediately discernible either by themselves in whom it is , or by others that make Observation of it . It lyes only under the Eye of him by whom it is wrought : Only by the Fruits and Effects of it is made manifest . And some indeed , especially in some seasons , do plainly and evidently thrive and grow , springing up like the Willowes by the Water-courses . Though their growth in its self is indiscernible , yet it is plain they have grown . Such we ought all to be . The growth of some I say is manifest on every Triall , on every occasion ; their profiting is visible to all . And as some say that the growth of Plants is not by a constant insensible progress , but they encrease by suddain Gusts and Motions , which may sometimes be discerned in the Openings of Budds and Flowers ; so the growth of Believers consists principally in some intense vigorous actings of Grace on great Occasions ; as of Faith , Love , Humility , Self-denial , Bounty . And he who hath not some Experience of such actings of Grace in especial Instances , can have little Evidence of his Growth . Again there are Trees and Plants that have the Principle of Life and Growth in them , but yet are so withering and unthrifty that you can only discern them to be alive . And so it is with too many Believers : They are all Trees planted in the Garden of God , some thrive , some decay for a season , but the growth of the best is secret . Sect. 9 From what hath been proved it is evident that the work of Sanctification is a progressive Work , that Holiness is gradually carryed on in us by it towards Perfection . It is neither wrought nor compleated at once in us as is Regeneration ; nor doth it cease under any Attainments or in any Condition of Life , but is thriving and carryed on . A River continually fed by a Living Fountain may as soon end its streams before it come to the Ocean , as a stop be put to the Course and Progress of Grace before it issues in Glory . For the path of the Just is as the shining Light , that shineth more and more to the perfect day , Prov. 4. 18. So is their Path wherein they are led and conducted by the Holy Spirit , even as the Morning Light which after it once appears , thought it may be sometimes clouded , yet faileth not untill it arrive unto its Perfection . And as the Wisdom , Patience , Faithfulness and Power which the Holy Spirit of God exerciseth herein are unutterable , so are they constantly admired by all that are interested in them : So are they by the Psalmist , Psal. 66. 8 , 9. Psal. 31. 17. Who is there who hath made any diligent Observation of his own Heart and Wayes , and what have been the workings of the Grace of God in him and towards him to bring him unto the Stature and Measure whereunto he is arrived , that doth not admire the watchful Care and powerfull workings of the Spirit of God therein ? The Principle of our Holiness as in us is weak and infirm , because it is in us ; in some to so low a Degree as is oft-times unto themselves imperceptible . This he preserves and Cherisheth that it shall not be overpowered by Corruptions and Temptations . Among all the glorious works of God , next unto that of Redemption by Jesus Christ , my Soul doth most admire this of the Spirit in preserving the Seed and Principle of Holiness in us , as a spark of living Fire in the midst of the Ocean , against all Corruptions and Temptations wherewith it is impugned . Many Breaches are made in and upon our Course of Obedience by the Incursions of Actual sins , these he cures and makes up , healing our backslidings and repairing our Decayes . And he acts the Grace we have received by constant fresh Supplyes . He wants much of the Comfort and Joy of a Spiritual Life , who doth not diligently observe the Wayes and Means whereby it is preserved and promoted . And it is no small part of our sin and folly when we are negligent herein . All Believers are no doubt in some measure convinced hereof , not only from the Testimonies given unto it in the Scripture , but also from their own Experience . And there is nothing in themselves which they may more distinctly learn it from , than the Nature and Course of their Prayers , with the workings of their Hearts , Minds and Affections in them . Let profane Persons deride it whilest they please , it is the Spirit of God as a Spirit of Grace that enables Believers to pray and make Intercession according to the mind of God. And herein as he is the Spirit of Supplications , he copyeth out and expresseth what he worketh in them as the Spirit of Sanctification . In teaching us to pray , he teacheth us what and how he worketh in us . And if we wisely consider his working in our Hearts by Prayer , we may understand much of his working upon our Hearts by Grace . It is said , that he who searcheth the Hearts , that is God himself , knoweth the mind of the Spirit in the Intercessions he worketh in us , Rom. 8. 27. There are secret powerfull Operations of the Spirit in Prayer , that are discernible only to the great searcher of Hearts . But we also ought to enquire and observe so far as we may , what he leads us unto and guides us about , which is plainly his work in us . I do not think that the Spirit worketh Supplications in us by an immediate , supernatural , Divine Afflatus so as he inspired the Prophets of old , who oft-times understood not the things uttered by themselves , but enquired afterwards diligently into them . But I do say , ( let the proud carnal World despise it whilest they please , and at their peril ) that the Spirit of God doth graciously in the Prayers of Believers carry out and act their Souls and Minds in Desires and Requests which for the matter of them are far above their natural Contrivances and Invention . And he who hath not Experience hereof is a greater stranger unto these things than will at length be unto his Advantage . By a diligent Observance hereof we may know of what kind and nature the work of the Holy Ghost in us is , and how it is carryed on . For how in general doth the Holy Spirit teach us and enable us to pray ? It is by these three things . ( 1 ) By giving us a spiritual Insight into the Promises of God and the Grace of the Covenant , whereby we know what to ask upon a spiritual view of the Mercy and Grace that God hath prepared for us . ( 2 ) By acquainting us with and giving us an Experience of our wants with a deep sense of them , such as we cannot bear without Relief . ( 3 ) By Creating and stirring up desires in the new Creature for its own Preservation Encrease and Improvement . And in Answer unto these things consisteth his whole work of Sanctification in us . For it is his effectual Communication unto us of the Grace and Mercy prepared in the Promises of the Covenant through Jesus Christ ; hereby doth he supply our spiritual wants , and sets the new Creature in Life and Vigour . So are our Prayers an Extract and Copy of the Work of the Holy Spirit in us given us by himself . And therefore by whomsoever he is despised as a Spirit of Supplication , he is so as a Spirit of Sanctification also . Now consider what it is that in your Prayers you most labour about ? Is it not that the Body , the Power , the whole Interest of Sin in you may be weakened , subdued , and at length destroyed ? Is it not that all the Graces of the Spirit may be renewed daily , encreased and strengthened , so as that you may be more ready and prepared for all Dutyes of Obedience ? And what is all this but that Holiness may be gradually Progressive in your Souls , that it may be carryed on by new Supplyes and Additions of Grace , untill it come to Perfection ? Sect. 10 It will be said perhaps by some that they find neither in themselves nor others , by the best of their Observation , that the Work of Sanctification is constantly Progressive , or that Holiness doth so grow and thrive wherever it is in sincerity . For as for themselves they have found Grace more vigorous active and flourishing in former dayes than of late ; the streams of it were fresher and stronger at the Spring of Conversion than since they find them to be in their Course . Hence are those complaints among many of their Leanness , their Weakness , their Deadness , their Barrenness . Nor were many of the Saints in the Scripture without such Complaints . And many may cry , Oh that it were with us as in our former Dayes , in the dayes of our youth ! Complaints of this nature do every where abound , and some are ready to conclude upon this Consideration , that either sincere Holiness is not so growing and progressive as is pretended , or that indeed they have no interest therein . Yea the like may be said upon a diligent Observation of others , Churches and single Professors ; what Evidence do they give , that the work of Holiness is thriving in them ? doth it not appear rather to be Retrograde and under a constant Decay ? I shall so far consider and remove this Objection , as that the Truth which we have asserted suffer not from it , and so be left as an empty Notion ; nor yet those altogether discouraged who come not up unto a full compliance with it . And this I shall doe in the ensuing Rules and Observations . ( 1 ) It is one thing what Grace or Holiness is suited unto in its own nature , and what is the Ordinary or Regular way of the procedure of the Spirit in the work of Sanctification according to the tenour of the Covenant of Grace ; Another what may occasionally fall out by Indisposition and Irregularity or any other obstructing Interposition in them in whom the work is wrought . Under the first Consideration the Work is thriving and progressive , in the latter the Rule is liable to sundry Exceptions . A Child that hath a Principle of Life , a good natural Constitution and suitable food , will grow and thrive . But that which hath Obstructions from within , or Distempers and Diseases , or Falls and Bruises , may be weak and thriftless . When we are Regenerate we are as New-born Babes , and ordinarily if we have the sincere milk of the Word we shall grow thereby . But if we our selves give way to Temptations , Corruptions , Negligences , Conformity to the World , is it any wonder if we are lifeless and thriftless ? It suffices to confirm the Truth of what we have asserted , that every one in whom is a Principle of spiritual Life , who is born of God , in whom the work of Sanctification is begun , if it be not gradually carryed on in him , if he thrive not in Grace and Holiness , if he go not from strength to strength , it is ordinarily from his own sinfull Negligence and Indulgence unto carnal Lusts , or Love of this present World. Considering the time we have had and the Means we have enjoyed , what grown , what flourishing Plants in Faith , Love , Purity , Self-denial , and universal Conformity to Christ might many of us have been , who now are weak , withering , fruitless and sapless , scarce to be distinguished from the thorns and bryars of the world ? It is time for us rather to be casting off every weight and the sin that doth so easily beset us , to be by all means stirring up our selves unto a vigorous Recovery of our first Faith and Love with an abundant growth in them , than to be complaining that the work of Holiness doth not go on , and that before our wounds become incurable . ( 2 ) It is one thing to have Holiness really thriving in any Soul , another for that Soul to know it and to be satisfied in it ; and these things may be separated ; whereof there are many Reasons . But before I name them I must premise one necessary Observation ; and that is , Whereas this Rule is proposed for the Relief of such as are at a loss about their Condition , and know not whether Holiness be thriving in them or no , that these have no concernment herein , who may at any time if they please give themselves an Account how matters goe with them and on what grounds . For if men do indulge unto any predominant Lust , if they live in the neglect of any known Duty , or the practice of any way of Deceit , if they suffer the World to devour the choycest Increase of their Souls , and Formality to eat out the Spirit Vigour and Life of Holy Dutyes , or any of these in a remarkable manner , I have nothing to offer unto them to manifest that Holiness may thrive in them although they discern it not . For undoubtedly it doth not do so , nor are they to entertain any hopes but that whilest they abide in such a Condition , it will decay more and more . Such are to be awaked with violence like men falling into a deadly Lethargy , to be snatched as brands out of the Fire , to be warned to recover their first Faith and Love , to repent and doe their first works , lest their End should be darkness and sorrow for evermore . But as unto those who walk with God humbly and in sincerity , there may be sundry Reasons given whence it is that Holiness may be thriving in them , and yet not be discerned by them so to be . And therefore though Holiness be wrought within our selves and only there , yet there may be seasons wherein sincere humble Believers may be obliged to believe the encrease and growth of it in them when they perceive it not , so as to be sensible of it . For ( 1 ) It being the Subject of so may Gospel-Promises it is a proper Object of Faith , or a thing that is to be believed . The Promises are God's Explanations of the Grace of the Covenant , both as to its nature and the manner of its Operation . And they do not abound in any concernment of it more than this , that those who are partakers of it shall thrive and grow thereby . With what Limitations they are bounded , and what is required on our part that we may have them fulfilled towards us , shall be afterwards declared . But their accomplishment depends on God's Faithfulness and not on our sence of it . Where therefore we do not openly lay an Obstruction against it , as in the case now mentioned , we may , we ought to believe that they are fulfilled towards us , although we are not continually sensible thereof . And ( 2 ) It is our Duty to grow and thrive in Holiness . And what God requires of us , we are to believe that he will help us in , and doth so , whatever be our own present sence and Apprehension . And he who on these grounds can believe the growth of Holiness in himself , though he have no sensible Experience thereof , is in my judgment in as Good , and perhaps a more safe Condition than he who through the vigorous working of Spiritual Affections is most sensible thereof . For it is certain , that such a one doth not by any wilfull Neglect , or Indulgence unto any sin , obstruct the growth of Holiness ; for he that doth so cannot believe that it doth thrive in him , or is carried on , whatever his Presumptions may be . And the Life of Faith whereof this is a part is every way a safe Life . Besides , such a Person is not in that Danger of a vain Elation of mind , and Carelesness thereon , as others may be . For wherein we live by Faith and not at all by Sense we will be humble and fear alwayes : Such a one not finding in himself the Evidence of what he most desires , will be continually carefull that he drive it not further from him . But the Reasons of this Difficulty are : 1. The Work it self , as hath been before declared at large , is secret and mysterious ; And therefore as in some , I hope in many , there is the Reality and Essence of Holiness who yet can find nothing of it in themselves , nor perhaps any one else , but only Jesus Christ who is of quick understanding in the fear of the Lord ; so it may in the same secret manner thrive as to its degrees in them who yet perceive it not . There is not any thing in our whole Course that we ought to be more awake unto , than a diligent Observation of the Progress and Decayes of Grace ; for as the knowledge of them is of the same importance unto us with that of our Dutyes , and Comforts , so they are very hardly and difficultly to be discerned ; nor will be so truely for our Good and Advantage , without our utmost Diligence and Spiritual Wisdom in their Observation . Hence , as we before observed , it is compared in the Scripture frequently unto the growth of Plants and Trees ; Hos. 14. 5 , 6. Isa. 44. 3 , 4. Now we know that in those of them which are the most thrifty and flourishing , though we may perceive they are grown , yet we cannot discern their growing . And the Apostle tells us , that as the outward man perisheth so the inward man is renewed day by day , 2 Cor. 4. 16. The perishing of the Outward man is by those natural Decayes whereby it continually tends unto Death and Dissolution . And we know many of us how hardly these insensible Decayes are discerned : Unless some great and violent disease befall us , we rather know that we are enfeebled and weakened by Age and Infirmities , than perceive when or how . So is the Inward man renewed in Grace . It is by such secret Wayes and Means as that its Growth and Decayes are hardly to be apprehended . And yet he who is negligent in this Enquiry walks at all peradventures with God , knowes not whereabout he is in his way , whether he be nearer or further off from his Journeys End , than he was before . Write that man a fruitless and a thriftless Christian , who calls not himself to an Account about his Encreases and Decayes in Grace . David knew this work to be of so great Importance as that he would not trust to himself and ordinary Assistances for the discharge of it , but earnestly calls in God to undertake it for him , and to acquaint him with it , Psal. 139. 23 , 24. 2. There may be some perplexing Temptations befall the Mind of a Believer , or some Corruption take advantage to break loose for a season , it may be for a long season , which may much gall the Soul with its suggestions , and so trouble disturb and unquiet it , as that it shall not be able to make a right Judgment of its Grace and Progress in Holiness . A Ship may be so tossed in a storm at Sea as that the most skilfull Mariners may not be able to discern whether they make any way in their intended Course and Voyage , whilest they are carryed on with Success and speed . In such cases Grace in its Exercise is principally engaged in an Opposition unto its Enemy which it hath to conflict withall ; and so its thriving other wayes is not discernible . If it should be enquired , how we may discern when Grace is exercised and thrives in Opposition unto Corruptions and Temptations ; I say , that as great Winds and Storms do sometimes contribute to the Fruit-bearing of Trees and Plants , so do Corruptions and Temptations unto the Fruitfulness of Grace and Holiness . The wind comes with violence on the Tree , ruffles its boughs , it may be breaks some of them , beats off its Budds , looseneth and shaketh its Roots , and threatens to cast the whole to the ground : But by this means the Earth is opened and loosed about it , and the Tree gets its Roots deeper into the Earth , whereby it receives more and fresh nourishment , which renders it fruitfull , though it bring not forth Fruit visibly it may be not till a good while after . In the Assaults of Temptations and Corruptions , the Soul is wofully ruffled and disordered , its Leaves of Profession are much blasted , and its beginnings of Fruit-bearing much broken and retarded ; but in the mean-time it secretly and invisibly casts out its roots of Humility , Self-abasement , Mourning , in hidden and continual labouring of Faith and Love after that Grace whereby Holiness doth really increase , and way is made for future visible Fruitfulness . For , 3. God who in Infinite Wisdom manageth the New Creature or whole Life of Grace by his Spirit , doth so turn the streams of it , and so renew and change the especial kinds of its Operations , as that we cannot easily trace his paths therein , and may therefore be often at a loss about it , as not knowing well what He is doing with us . For Instance , it may be the Work of Grace and Holiness hath greatly put forth and evidenced it self in the Affections which are renewed by it . Hence Persons have great Experience of Readiness unto , Delight and Chearfulness in Holy Duties , especially those of Immediate Entercourse with God. For Affections are quick and vigorous for the most part in the Youth of Profession : And the Operations of them being sensible unto them in whom they are , and their Fruits visible , they make Persons seem alwayes fresh and green in the wayes of Holiness . But it may be after a while it seems good to the Soveraign Disposer of this Affair to turn as it were the streams of Grace and Holiness into another Channel . He sees that the Exercise of Humility , Godly Sorrow , Fear , diligent Conflicting with Temptations , that it may be strike at the very root of Faith and Love , are more needfull for them . He will therefore so order his Dispensations towards them , by Afflictions , Temptations , Occasions of Life in the world , as that they shall have new work to doe , and all the Grace they have be turned into a new Exercise . Hereon it may be they find not that sensible vigour in their Spiritual Affections , nor that Delight in Spiritual Duties , which they have done formerly . This makes them sometimes ready to conclude that Grace is decayed in them , that the Springs of Holiness are drying up , and they know neither where nor what they are . But yet it may be the real Work of Sanctification is still thriving and effectually carryed on in them . ( 3 ly . ) It is acknowledged that there may be , that there are in many great Decayes in Grace and Holiness ; that the work of Sanctification goeth back in them , and that , it may be , universally and for a long season . Many Actings of Grace are lost in such Persons , and the things that remain are ready to dye . This the Scripture abundantly testifieth unto , and giveth us instances of . How often doth God charge his People with Back-sliding , Barrenness , Decayes in Faith and Love ? And the Experience of the Dayes wherein we live sufficiently confirm the Truth of it . Are there not open and visible Decayes in many , as to the whole Spirit , all the Dutyes and Fruits of Holiness ? Cannot the best among us contribute somewhat to the Evidence hereof from our own Experience ? What shall we say then , is there no sincere Holiness where such Decayes are found ? God forbid ; But we must enquire the Reasons whence this comes to pass , seeing this is contrary to the gradual Progress of Holiness in them that are sanctified , which we have Asserted . And I answer two things unto it : 1. That these Decayes are Occasional and Preternatural , as to the true Nature and Constitution of the New Creature , and a disturbance of the Ordinary Work of Grace . They are Diseases in our spiritual State , which it is not to be measured by . Are you dead and cold in Duties , backward in Good Works , careless of your Hearts and Thoughts , addicted to the World ? These things belong not to the State of Sanctification but are Enemies unto it , Sicknesses and Diseases in the Spiritual Constitution of the Persons in whom they are . 2. Although our Sanctification and Growth in Holiness be a Work of the Holy Spirit , as the Efficient Cause thereof , yet is it our own Work also in a way of Duty . He hath prescribed unto us what shall be our part , what he expects from us , and requireth of us that the Work may be regularly carryed on unto Perfection , as was before declared . And there are two sorts of things which if we attend not unto in a due Manner , the orderly progress of it will be obstructed and retarded . For ( 1 ) The Power and Growth of any Lust or Corruption and a complyance from them with Temptations which is inseparable from the prevalency of any sin in us , lyes directly against this Progress . If we allow or approve of any such thing in us , if we indulge unto any actings of sin , especially when known and grown frequent , in any one kind , when we neglect the use of the best Means for the constant Mortification of sin , which every enlightened Soul understands to be necessary thereunto , there is and will be encreased an universal decay in Holiness , and not only in that particular Corruption which is so spared and indulged . A Disease in any one of the Vitals or principal parts of the Body weakens not only the part wherein it is , but the whole Body it self and vitiates the whole Constitution by a sympathy of parts . And any particular Lust indulged unto , vitiates the whole Spiritual Health , and weakens the Soul in all Duties of Obedience . ( 2 ) There are some things required of us to this End , that Holiness may thrive and be carryed on in us . Such are the constant use of all Ordinances and Means appointed unto that End , a due Observance of Commanded Duties in their Season , with a Readiness for the Exercise of every especial Grace in its proper circumstances . Now if we neglect these things , if we walk at all peradventures with God , attending neither to Means nor Dutyes , nor the Exercise of Grace as we should , we are not to wonder if we find our selves Decaying , yea ready to dye . Doth any man wonder to see a person formerly of a sound Constitution grown weak and sickly , if he openly neglect all Means of health , and contract all sorts of Diseases by his Intemperance ? Is it strange that a Nation should be sick and faint at heart , that Grey-hairs should be sprinkled upon it , that it should be poor and decaying , whilest Consuming Lusts with a strange Neglect of all envigorating Means do prevail in it ? No more is it that a Professing people should decay in Holy Obedience whilest they abide in the Neglects expressed . Having vindicated this Assertion , I shall yet adde a little further Improvement of it . And 1. If the Work of Holiness be such a Progressive thriving Work in its own nature , if the Design of the Holy Ghost in the use of Means be to carry it on in us and encrease it more and more unto a perfect Measure , then is our Diligence still to be continued to the same End and Purpose . For hereon depends our growth and thriving . It is required of us that we give all Diligence unto the Encrease of Grace , 2 Pet. 1. and that we abound therein , 2 Cor. 8. 7. abounding in all Diligence ; and not only so , but that we shew the same Diligence unto the End , Heb. 6. 11. Whetever Diligence you have used in the attaining or improving of Holiness , abide in it unto the End , or we cast our selves under Decayes , and endanger our Souls . If we slack or give over as to our Duty , the Work of Sanctification will not be carryed on in a way of Grace . And this is required of us , this is expected from us , that our whole Lives be spent in a Course of diligent Complyance with the Progressive Work of Grace in us . There are three Grounds on which men doe or may neglect this Duty whereon the Life of their Obedience and all their Comforts do depend . ( 1 ) A Presumption or Groundless Perswasion that they are already perfect . This some pretend unto in a proud and foolish Conceit destructive of the whole Nature and Duty of Evangelical Holiness or Obedience . For this on our parts consists in our willing Complyance with the Work of Grace gradually carryed on unto the measure appointed unto us . If this be already attained , there is an End of all Evangelical Obedience , and men return again to the Law unto their Ruine . See Phil. 3. 12 , 13 , 14. It is an excellent Description of the Nature of our Obedience which the Apostle gives us in that place . All Absolute Perfection in this Life is rejected as unattainable . The End proposed is Blessedness and Glory with the Eternal Enjoyment of God , and the Way whereby we press towards it which comprizeth the whole of our Obedience , is by continual uninterrupted following after , pressing , reaching out , a constant Progress , in and by our utmost Diligence . ( 2 ) A foolish Supposition that being interested in a state of Grace , we need not now be so solicitous about exact Holiness and Obedience in all things as we were formerly whilest our minds hung in suspense about our Condition . But so much as any one hath this Apprehension or Perswasion prevailing in him , or influencing of him , so much hath he cause deeply to question whether he have yet any thing of Grace or Holiness or no. For this Perswasion is not of him who hath called us . There is not a more effectual Engine in the hand of Sathan either to keep us off from Holiness , or to stifle it when it is attained , nor can any thoughts arise in the Hearts of men more opposite to the nature of Grace ; For which cause the Apostle rejects it with Detestation : Rom. 6. 1 , 2. ( 3 ) Weariness and Despondencies arising from Oppositions . Some find so much difficulty in , and Opposition to the Work of Holiness and its Progress , from the Power of Corruptions , Temptations , and the Occasions of Life in this World , that they are ready to faint and give over this Diligence in Dutyes and Contending against Sin. But the Scripture doth so abound with Encouragements unto this sort of Persons , as we need not to insist thereon . CHAP. III. Believers the only Object of Sanctification , and Subject of Gospel Holiness . ( 1 ) Believers the only Subject of the Work of Sanctification . ( 2 ) How men come to believe , if Believers alone receive the Spirit of Sanctification . ( 3 ) The principal Ends for which the Spirit is promised , with their Order in their Accomplishment . ( 4 ) Rules to be observed in praying for the Spirit of God , and his Operations therein . ( 5 ) That Believers only are Sanctified or Holy proved and confirmed . ( 6 ) Mistakes about Holiness both Notional and Practical discovered . ( 7 ) The Proper Subject of Holiness in Believers . Sect. 1 THat which we are next to enquire into is the personal Subject of this Work of Sanctification ; or who and of what sort those Persons are that are made Holy. Now these are All and Only Believers . All who unseignedly believe in God through Jesus Christ are sanctified , and no other . Unto them is Evangelical Holiness confined . It is for them and them only that our Saviour prayes for this Mercy Grace or Priviledge ; Joh. 17. 17. Sanctifie them by thy Truth ; And concerning them he affirms , for their sakes I sanctifie my self , that they also may be sanctified through the Truth ; v. 19. And whereas in the Verses foregoing he had immediate Respect unto his Apostles and present Disciples , that we may know that neither his Prayer nor this Grace are confined or limited unto them , he addes , Neither pray I for these alone , that is in this Manner , and for these Ends , but for them also which shall believe on me through their World , v. 20. It was therefore the Prayer of our Lord Jesus Christ that all Believers should be sanctified ; and so also was it his Promise ; John 7. 38 , 39. He that believeth on me as the Scripture hath said , out of his belly shall slow rivers of living water ; But this he spake of the Spirit which they that believe on him should receive . And it is with respect principally unto this Work of Sanctification that he is compared unto flowing and living Water as hath been declared before : It is for Believers , the Church that was in God the Father and in Jesus Christ , that is by Faith , 1 Thess. 1. 1. that our Apostle prayes , that the God of Peace would sanctifie them throughout , chap. 5. 23. Sect. 2 But before we proced to a further Confirmation of this Assertion , an Objection of some importance is to be removed out of our way . For on this Supposition that the Spirit of Sanctification is given only unto Believers , it may be enquired , How men come so to be . For if we have not the Spirit untill after we do Believe , then is Faith it self of our selves . And this is that which some plead for ; namely , that the Gift of the Holy Ghost unto all Ends and Purposes for which he is promised , is consequential unto Faith with the Profession and Obedience thereof , being as it were its Reward . See Crell . de Sp. S. cap. 5. To this purpose it is pleaded , that the Apostle Peter encourageth men unto Faith and Repentance with the Promise that thereon they should receive the Gift of the Holy Ghost , Acts 2. 38. And so is that also of our Saviour , John 14. 17. that the World , that is Unbelievers cannot receive the Spirit of Truth ; so that our Faith and Obedience is required as a necessary Qualification unto the receiving of the Holy Ghost ; and if they are so absolutely , then are they of our selves and not wrought in us by the Grace of God , which is express Pelagianisme . Ans. I could dwell long on this Enquiry concerning the especial Subject of the Holy Spirit , seeing the right understanding of many places of Scripture doth depend thereon . But because I have much work yet before me , I will reduce what I have to offer on this Head into as narrow a Compass as possibly I may . In Answer therefore to this Objection I say : 1. That the Holy Spirit is said to be promised and received with respect unto the Ends which he is promised for , and the Effects which he worketh when he is received . For although he be himself but one , the one and self-same Spirit , and he Himself is promised , given forth and received as we have declared , yet he hath many and divers Operations . And as his Operations are divers , or several sorts and kinds , so our receiving of him as to the Manner of it is divers also , and suited unto the Ends of his Communications unto us . Thus in some sence he is promised unto and received by Believers , in another he is promised and received to make men so , or to make them believe . In the first way there may be some Activity of Faith in a way of Duty , whereas in the latter , we are passive , and receive him only in a way of Grace . Sect. 3 2. The chief and principal Ends for which the Holy Spirit is promised and received may be reduced to these Four Heads . ( 1 ) Regeneration , ( 2 ) Sanctification , ( 3 ) Consolation , ( 4 ) Edification . There are indeed very many distinct Operations and Distributions of the Spirit , as I have in part already discovered , and shall yet further go over them in particular Instances . But they may be reduced unto these general Heads , or at least they will suffice to exemplifie the different Manner and Ends of the receiving of the Spirit . And this is the plain Order and Method of these things , as the Scripture both plainly and plentifully testifies . ( 1 ) He is promised and received as to the Work of Regeneration unto the Elect ; ( 2 ) as to the Work of Sanctification unto the Regenerate ; ( 3 ) as to the Work of Consolation unto the Sanctified ; and ( 4 ) as unto Gifts for Edification unto Professors , according to his Soveraign Will and Pleasure . ( 1 ) He is promised unto the Elect and received by them as to his Work of Regeneration . That this is his Work in us wholly and entirely , I have proved before at large . Hereunto the Qualifications of Faith and Obedience are no way required as previously necessary in us . In order of Nature our receiving of the Spirit is antecedent to the very Seed and Principle of Faith in us , as the Cause is to the Effect , seeing it is wrought in us by him alone ; and the Promises concerning the Communications of the Spirit unto this End have been before explained and vindicated . Hereby doth Holy Ghost prepare an Habitation for himself , and make way for all the following Work which he hath to do in us and towards us unto the Glory of God , and the perfecting of our Salvation , or the making of us meet for the Inheritance of the Saints in Light , Col. 1. 12. ( 2 ) He is promised and received as a Spirit of Sanctification unto and by them that are Regenerate ; That is unto Believers and onely unto them . This will be fully confirmed immediately . And this puts an Issue to the principall difficulty of the foregoing objection . It is no way inconsistent that Faith should be required previously unto the receiving of the Spirit as a Spirit of Sanctification ; though it be not so as he is the Author of Regeneration . The same Spirit first worketh Faith in us , and then preserveth it when it is wrought . Only to clear the Manner of it we may observe . 1. That Sanctification may be considered two wayes . ( 1 ) As to the Original and essential Work of it , which consists in the preservation of the Principle of spiritual Life and Holiness communicated unto us in our Regeneration . ( 2 ) As to those renewed Actual Operations whereby it is carried on , and is gradually progressive as hath been declared . 2. Faith also or believing may be considered in this matter two wayes . ( 1 ) As to its Original Communication Infusion or Creation in the Soul , for it is the gift or work of God. In this respect , that is , as to the Seed , Principle and Habit of it , it is wrought in us , as all other Grace is , in Regeneration . ( 2 ) As to its actings in us , or as unto Actual Believing or the Exercise of Faith and the Fruits of it , in a constant Profession and Holy Obedience . Sanctification in the first sence respects Faith also in the first . That is , the Preservation of the Seed , Principle , Grace , Habit of Faith in us , belongs unto the Sanctifying Work of the Holy Spirit . And so Believers only are sanctified . And in the latter sence it respects Faith in the latter also ; That is , the progress of the Work of Sanctification in us is accompanyed with the Actings and Exercise of Faith. But both wayes Faith is a necessary Qualification in and unto them that are sanctified . Believers therefore are the Adequate Subject of the Work of Sanctification , which is all that at present is under our Consideration . ( 3 ) The Spirit is also promised as a Comforter , or as a Spirit of Consolation . In this sence or for this End and Work , he is not promised unto them that are Regenerate meerly as such . For many may be Regenerate who are not capable of Consolation , nor do need it ; as Infants who may be and are many of them sanctified from the Womb. Nor is he so promised unto them that are Believers absolutely , who have the Grace or Habit of Faith wrought in them ; for so many have who are not yet exercised , nor brought into that Condition wherein Spiritual Consolations are either proper or needfull unto them . The Spirit is promised as a Comforter unto Believers , as engaged in the Profession of the Gospel , and meeting with Conflicts inward and outward on the Account thereof . The first Promise of the Holy Ghost as a Comforter was made to the Disciples when their Hearts were filled with sorrow on the departure of Christ ; and this is the Measure of all others , John 16. 7. And this is evident both from the Nature of the thing it self , and from all the Promises which are given concerning him to this End and Purpose . And it will be wholly in vain at any time to apply spiritual Consolations unto any other sort of Persons . All men who have any interest in Christian Religion , when they fall into Troubles and Distresses be they of what sort they will , are ready to enquire after the things that may relieve and refresh them . And whereas there are many things in the Word suited unto the Relief and Consolation of the distressed , they are apt to apply them unto themselves , and others also are ready to comply with them in the same Charitable Office as they suppose . But no true Spiritual Consolation was ever administred by the Word unto any but Exercised Believers , however the Minds of men may be for the present a little relieved , and their Affections refreshed by the things that are spoken unto them out of the Word . For the Word is the Instrument of the Holy Ghost ; nor hath it any Efficacy but as he is pleased to use it and apply it . And he useth it unto this End and unto no other , as being promised as a Spirit of Consolation only to sanctified Believers . And therefore when Persons fall under spiritual Convictions and Trouble of Mind or Conscience upon the Account of Sin and Guilt , it is not our first work to tender Consolation unto them , whereby many in that Condition are deluded , but to lead them on to Believing , that being justified by Faith they may have peace with God , which is their proper Relief . And in that state God is abundantly willing that they should receive strong Consolation , even as many as fly for Refuge to the Hope that is set before them . ( 4 ) The Spirit of God is promised and received as to Gifts for the Edification of the Church . This is that which is intended , Acts 2. 38 , 39. And his whole Work herein we shall consider in its proper place . The Rule and Measure of the Communication of the Spirit for Regeneration is Election . The Rule and Measure of the Communication of the Spirit for Sanctification is Regeneration . And the Rule and Measure of his Communication as a Spirit of Consolation , is Sanctification , with the Afflictions , Temptations and Troubles of them that are sanctified ; What then is the Rule and Measure of his Communication as a Spirit of Edification ? I answer ; Profession of the Truth of the Gospel and its Worship , with a Call unto the benefiting of others , 1 Cor. 12. 7. And here two Rules must be observed . ( 1 ) That he carryes not his Gifts for Edification out of the Pale of the Church , or Profession of the Truth and Worship of the Gospel . ( 2 ) That he useth a Soveraign and not a Certain Rule in this Communication , 1 Cor. 12. 11 , 13. so as that he is not wanting unto any true Professors in proportion to their Calls and Opportunities . Sect. 4 2 ly , Whereas the Spirit of Sanctification is promised only unto them that are Regenerate and do believe , May we in our Prayers and Supplications for him plead those Qualifications as Arguments and Motives for the further Communications of him unto us . Ans. 1. We cannot properly plead any Qualification in our selves , as though God were Obliged with respect unto them , to give a man encrease of Grace ex congruo much less ex condigno . When we have done all , we are unprofitable Servants . As we begin so we must proceed with God meerly on the Account of Soveraign Grace . 2. We may plead the Faithfulness and Righteousness of God as engaged in his Promises . We ought to pray that he would not forsake the Work of his own hands , that he who hath begun the good work in us , would perfect it unto the day of Jesus Christ ; that with respect unto his Covenant and Promises he would preserve that New Creature , that Divine Nature which he hath formed and implanted in us . 3. Upon a sense of the Weakness of any Grace we may humbly profess our sincerity therein , and pray for its encrease . So cryed the poor man with tears , Lord I believe , help thou mine unbelief , Matth. 9. 24. And the Apostles in their Prayer , Lord increase our Faith , Luke 17. 5. owned the Faith they had , and prayed for its encrease by fresh supplyes of the Holy Spirit . Again 3 ly , May Believers in Trouble pray for the Spirit of Consolation with respect unto their Troubles , it being unto such that he is promised ? Ans. ( 1 ) They may do so directly , and ought so to doe ; yea when they do it not it is a sign they turn aside unto broken Cisterns that will yield them no Relief . ( 2 ) Troubles are of two sorts , Spiritual and Temporal . Spiritual Troubles are so either Subjectively , such as are all inward Darknesses , and Distresses on the Account of sin ; or 2 ly , Objectively , such are all Persecutions for the Name of Christ and the Gospel : It is principally with respect unto these that the Spirit is promised as a Comforter , and with regard unto them are we principally to pray for him as so promised . ( 3 ) In those outward Troubles which are Common unto Believers with other men , as the death of Relations , Losses of Estate or Liberty , they may and ought to pray for the Spirit as a Comforter , that the Consolations of God administred by him , may out-ballance their outward Troubles , and keep up their hearts unto other Dutyes . 4 ly , May all Sincere Professors of the Gospel pray for the Spirit with respect unto his Gifts , for the Edification of others , seeing unto such he is promised for that End ? Ans. 1. They may do so but with the ensuing Limitations . ( 1 ) They must do it with express Submission to the Sovereignty of the Spirit himself , who divideth to every one as he will. ( 2 ) With respect unto that Station and Condition wherein they are placed in the Church by the Providence and call of God. Private persons have no warrant to pray for Ministerial Gifts , such as should carry them out of their Stations without a Divine Direction going before them . ( 3 ) That their End be good and right to use them in their respective places unto Edification . So ought Parents and Masters of Families , and all Members of Churches , to pray for those Gifts of the Spirit whereby they may fill up the Dutyes of their Places and Relations . From the Consideration of this Order of the Dispensation of the Spirit , we may be directed how to pray for him , which we are both commanded and encouraged to doe , Luke 11. 13. For we are to pray for him with respect unto those Ends and Effects for which he is promised : And these are those which are before expressed , with all those particular Instances which may be reduced unto them . We might therefore hence give Direction in some Enquiries , which indeed deserve a larger Discussion if our present Design would admit of it ; one only I shall instance in . May a Person who is yet Vnregenerate pray for the Spirit of Regeneration to effect that Work in him ? For whereas as such he is promised onely unto the Elect , such a Person not knowing his Election , seems to have no foundation to make such a Request upon . Ans. ( 1. ) Election is no Qualification on our part which we may consider or plead in our Supplications , but only the secret Purpose on the part of God of what himself will doe , and is known unto us only by its Effects . ( 2 ) Persons convinced of sin , and a state of sin , may and ought to pray , that God by the Effectual Communications of his Spirit unto them would deliver them from that Condition . This is one way whereby we flee from the wrath to come . ( 3 ) The especial Object of their Supplications herein is Sovereign Grace , Goodness and Mercy , as declared in and by Jesus Christ. Such Persons cannot indeed plead any especial Promise as made unto them . But they may plead for the Grace and Mercy declared in the Promises , as indefinitely proposed unto sinners . It may be they can proceed no further in their Expectations but unto that of the Prophet ; who knoweth if God will come and give a Blessing ; Joel 2. 14. yet is this a sufficient ground and encouragement to keep them waiting at the Throne of Grace . So Paul after he had received his Vision from Heaven continued in great distress of mind praying until he received the Holy Ghost , Acts 9. 11 , 17. ( 4 ) Persons under such Convictions have really sometimes the seeds of Regeneration communicated unto them , and then as they ought , so they will continue in their Supplications for the Encrease and Manifestation of it . It is evident that by these Observations the foregoing Objection is utterly removed out of the way ; and there is no disadvantage ariseth unto the Doctrine of the Free and Effectual Grace of God , by confining this Work of Sanctification and Holiness unto Believers only . None are sanctified , none are made Holy but those who truely and savingly Believe in God through Jesus Christ ; which I shall now further confirm . Sect. 5 ( 1 ) Without Faith it is impossible to please God , Heb. 11. 6. The Faith discoursed of by the Apostle is that whereby the Fathers received the Promises , walked with God and obtained the Inheritance , the Faith of Abraham ; that is true saying justifying Faith. This Faith constitutes all them in whom it is true Believers , and without it it is impossible to please God. Now Holiness wherever it is pleaseth God , and therefore without Faith it is impossible we should have any interest in it . This is the Will of God even our Sanctification , 1 Thess. 4. 3. and walking therein we please God , v. 7. All that pleaseth God in us , is our Holiness , or some part of it , and it principally consists in an Opposition unto all that displeaseth him . That which he commands pleaseth him , and that which he forbids displeaseth him ; and our Holiness consists in a Complyance with the one , and an Opposition unto the other . Wherefore that any others but Believers should have any thing which really belongs unto this Holiness , the Apostle declares it to be impossible . Some would except against this sense of the words from the ensuing Reason which the Apostle gives of his Assertion which contains the nature of the Faith intended . For he that cometh unto God must believe that he is , and that he is a Rewarder of them that diligently seek him . For this is that , they say , which the Light of Nature directs unto , and therefore there is no other Faith necessarily required that a man may please God but only that which is included in the right use and exercise of Natural Reason . But this Exception will no way evade the Force of this Testimony . For the Apostle discourseth concerning such a Coming unto God , and such a Belief in him , as is guided , directed and ingenerated in us , by the Promises which it rests upon and is resolved into . Now these Promises all and every one of them , include Jesus Christ with a respect unto him and his Grace . And therefore the Faith intended is that which is in God through Christ as revealed and exhibited in the Promises , and this Coming unto God is a Fruit and Effect thereof . ( 2 ) Our Lord Jesus Christ affirms that men are sanctified by the Faith that is in him , Acts 26. 18. That they may receive Forgiveness of sins and an Inheritance among them that are sanctified by the Faith that is in me . If there were any other way or means whereby men might be sanctified or made Holy , he would not have confined it unto the Faith that is in him . At least there is no other way to attain that Holiness which may bring them unto the Heavenly Inheritance , or make them meet for it , Col. 1. 11. which alone we enquire after . And indeed there can be no greater Contempt cast on the Lord Jesus and on the Duty of Believing in him , whereunto he makes this one of his principal Motives , than to Imagine that without Faith in him any one can be made Holy. ( 3. ) Faith is the Instrumental Cause of our Sanctification , so that where it is not , no Holiness can be wrought in us . God purifyeth our hearts by Faith , Acts 15. 9. and not otherwise . And where the Heart is not purifyed there is no Holiness . All the Dutyes in the world will not denominate him Holy whose Heart is not purified ; nor will any such Dutyes be holy themselves seeing unto the unclean all things are unclean . All the Obedience that is accepted with God is the Obedience of Faith , Rom. 1. 7. thence it springs and therewith is it animated . So is it expressed , 1 Pet. 1. 21 , 22. You who by Christ do believe in God , and have purifyed your Souls in obeying the Truth through the Spirit . It is from Faith in God through Jesus Christ , acting it self in Obedience unto the Gospel , that we purifie or cleanse our Souls which is our Sanctification . See Col. 2. 12 , 13 , 14. Chap. 3. 7 , 8 , 9 , 10 , 11. ( 4 ) All Grace is Originally entrusted in and with Jesus Christ. The Image of God being lost in Adam , whatever was prepared or is used for the Renovation of it in our Natures and Persons , wherein Gospel Holiness doth consist , was to be treasured up in him as the second Adam , by whom many are to be made alive , who dyed in the first . It pleased the Father that in him all Fulness should dwell , as the Fullness of the Godhead in and for his own Divine Personal Subsistence , so the Fulness of all Grace for Supplyes unto us ; that of his Fulness we might receive Grace for Grace . He is made the Head unto the whole New Creation , not only of Power and Rule but of Life and Influence . God hath given him for a Covenant to the People , and communicates nothing that belongs properly to the Covenant of Grace , as our Sanctification and Holiness doe , unto any but in and through him . And we receive nothing by him but by vertue of Relation unto him , or especial Interest in him , or union with him . Where there is an especial Communication , there must be an especial Relation whereon it doth depend , and whence it doth proceed . As the Relation of the Members unto the Head is the Cause and Means why Vital spirits are thence derived unto them . We must be in Christ as the Branch is in the Vine or we can derive nothing from him . Joh. 15. 4. As the branch cannot bear fruit of it self except it abide in the Vine , no more can ye except ye abide in me . Whatever any way belongeth unto Holiness is our Fruit , and nothing else is Fruit but what belongeth thereunto . Now this our Saviour affirms that we can bring forth nothing of , unless we are in him , and do abide in him . Now our being in Christ and abiding in him is by Faith ; without which we can derive nothing from him , and consequently never be partakers of Holiness in the least Degree . But these things must be afterwards spoken unto more at large . It is therefore undenyably evident that Believers only are sanctified and Holy , all others are unclean , nor is any thing they doe Holy , or so esteemed of God. Sect. 6 And the due Consideration hereof discovers many pernitious mistakes that are about this matter , both Notional and Practical . For ( 1 ) There are some who would carry Holiness beyond the Bounds of an especial Relation unto Christ ; or would carry that Relation beyond the only Bond of it , which is Faith. For they would have it to be no more than Moral Honesty or Vertue , and so cannot with any Modesty deny it unto those Heathens who endeavoured after them according to the Light of Nature . And what need then is there of Jesus Christ ? I can and doe commend Morall Vertues and Honesty as much as any man ought to doe , and am sure enough there is no Grace where they are not ; yet to make any thing to be our Holiness that is not derived from Jesus Christ , I know not what I do more abhorre . An Imagination hereof dethrones Christ from his Glory , and overthrowes the whole Gospel . But we have a sort of men who plead that Heathens may be eternally saved , so large and indulgent is their Charity , and in the mean time endeavour by all means possible to destroy temporally at least all those Christians who stoop not to a complyance with all their Imaginations . ( 2 ) Others there are who proceed much further and yet do but deceive themselves in the Issue . Notions they have of good and evil by the Light of Nature . As they come with men into the world , and grow up with them as they come to the Exercise of their Reason , so they are not stifled without offering violence to the Principles of Nature by the power of sin ; as it comes to pass in many , Ephes. 4. 19. 1 Tim. 4. 2. Rom. 1. 31. Chap. 2. 14 , 15. These Notions therefore are in many improved in Process of time by Convictions from the Law ; and great Effects are produced hereby . For where the Soul is once effectually convinced of Sin Righteousness and Judgement , it cannot but endeavour after a Deliverance from the one , and an Attainment of the other ; that so it may be well with it at the Last Day . And here lye the Springs or Foundations of all the Morall Differences that we see amongst Mankind . Some give themselves up unto all Abominations , Lasciviousness , Uncleanness , Drunkenness , Frauds , Oppressions , Blasphemies , Persecutions , as having no bounds fixed unto their Lusts , but what are given them by their own Impotency , or dread of Humane Laws . Others endeavour to be Sober , Temperate , Just , Honest , and Upright in their dealings , with a sedulous performance of Religious Dutyes . This difference ariseth from the different Power and Efficacy of Legal Convictions upon the Minds of men . And these Convictions are in many variously improved according to the Light they receive in the Means of Knowledge which they do enjoy , or the Errors and Superstitions which they are misguided unto . For on this latter account do they grow up in some , into Penances , Vowes , uncommanded Abstinencyes , and various Self-macerations ; with other painfull and costly Dutyes . Where the Light they receive is in the generall according unto Truth , there it will engage men into Reformation of Life , a Multiplication of Dutyes , Abstinence from sin , Profession , Zeal , and a Cordial Engagement into one way or other in Religion . Such Persons may have good Hopes themselves that they are Holy , they may appear to the World so to be , and be accepted in the Church of God as such , and yet really be utter strangers from true Gospel Holiness . And the Reason is , because they have missed it in the Foundation ; and not having in the first place obtained an Interest in Christ , have built their house on the sand , whence it will fall in the time of trouble . If it be said , that all those who come up unto the Dutyes mentioned are to be esteemed Believers , if therewith they make Profession of the true Faith of the Gospel , I willingly grant it . But if it be said , that necessarily they are so indeed , and in the sight of God , and therefore are also sanctified and Holy , I must say the contrary is expresly denyed in the Gospel , and especial Instances given thereof . Wherefore let them wisely consider these things who have any Conviction of the Necessity of Holiness . It may be they have done much in the pursuit of it , and have laboured in the Dutyes that materially belong unto it . Many things they have done , and many things forborn , upon the Account of it ; and still continue so to doe . It may be they think that for all the World they would not be found among the number of unholy persons at the Last Day . This may be the Condition of some , perhaps of many , who are but yet young , and but newly engaged into these wayes upon their Convictions . It may be so with them who for many dayes and years have been so following after a Righteousness in a way of Duty . But yet they meet with these two evils in their wayes . ( 1 ) That Dutyes of Obedience seldom or never prove more easie , familiar or pleasant unto them , than they did at first , but rather are more grievous and burdensome every day . ( 2 ) That they never come up unto a satisfaction in what they doe , but still find that there is somewhat wanting . These make all they do burdensome and unpleasant unto them , which at length will betray them into Backsliding and Apostasie . But yet there is somewhat worse behind ; All they have done , or are ever able to doe on the bottom upon which they stand , will come to no Account , but perish with them at the great Day . Would we prevent all these fatal evils , would we engage in a reall , thriving , everlasting Holiness , let our first business be to secure a Relation unto Jesus Christ , without which nothing of it will ever be attained . To close this discourse , I shall only from it obviate a putid Calumny cast by the Papists , Quakers and others of the same Confederacy against the Grace of God , upon the Doctrine of the free Justification of a sinner , through the Imputation of the Righteousness of Christ. For with a shameless Impudence they clamour on all by whom it is asserted , as those who maintain Salvation to be attained through a meer External Imputation of Righteousness , whilest those so saved are unclean and unholy , as the Quaker , or negligent of the Dutyes of Righteousness and Obedience , as the Papists and others slanderously report . For the frontless impudence of this Calumny is sufficiently evident from hence , that as we assert Sanctification and Holiness to be peculiar only unto Believing justified Persons , that is that Faith and Holiness are inseparable habitually or actually or in both regards ; so in like manner that all such Persons are infallibly sanctified and made Holy. Sect. 7 All Believers and only Believers being sanctified and made Holy , What it is that is sanctified in them , or what is the proper Seat and Subject of this Work , is in the next place to be declared . For it is not a meer External Denomination as things were called Holy under the Old Testament , nor any transient Act , nor any series or Course of Actions that we plead about ; but that which hath , as a reall Being and Existence , so a constant abiding or Residence in us . Hence he that is Holy is alwayes so , whether he be in the Actual Exercise of the Dutyes of Holiness or no ; though an Omission of any of them in their proper season is contrary unto and an impeachment of Holiness , as to its Degrees . Now this subject of Sanctification is the Entire Nature or whole Person of a Believer . It is not any one Faculty of the Soul or Affection of the Mind , or Part of the Body that is sanctified , but the whole Soul and Body , or the entire Nature of every Believing Person . And hereby is the Work of Sanctification really distinguished from any other meer common Work which may represent it , or pretend unto it . For all such Works are partiall ; either they are in the Mind only by Light and Notions of Truth , or on the Affections only in Zeal and Devotion , or on the Mind and Conscience in the Convictions of Sin and Duty , but further they proceed not . But true Holiness consists in the Renovation of our whole Persons , which must be demonstrated . ( 1 ) That our entire Nature was Originally created in the Image of God I have proved before , and it is by all acknowledged . Our whole Souls , in the Rectitude of all their Faculties and Powers in order unto the Life of God and his Enjoyment , did bear this Image . Nor was it confined unto the Soul only . The Body also , not as to its shape figure or natural use , but as an Essential part of our Natures , was interested in the Image of God by a Participation of Original Righteousness . Hence the whole Person was a meet Principle for the Communication of this Image of God unto others , by the means of Natural Propagation , which is an act of the entire Person . For a Person created and abiding in the Image of God , begetting another in his own Image and Likeness , had by vertue of the Covenant of Creation begotten him in the Image of God also ; that is , had communicated unto him a Nature upright and pure . ( 2 ) By the Entrance of sin this Image of God , so far as it was our Righteousness and Holiness before him , was utterly defaced and Lost. This also I have sufficiently evidenced before . It did not depart from any one Power , Part , or Faculty of our Souls , but from our whole Nature . Accordingly the Scripture describes ( 1 ) the Depravation of our Natures distinctly in all the Powers of it . In particular the Corruption that ensued on our Minds , Wills and Affections upon the loss of the Image of God , I have before declared and vindicated . And ( 2 ) in reference unto the first Actings of all these Faculties in things Moral and Spiritual , the Scripture addes that all the Thoughts and Imaginations of our Hearts are evil and that continually , Gen. 6. 5. All the Original first Actings of the Powers of our Souls in or about things Rational and Morall are alwayes evil . For an evil tree cannot bring forth good fruit . That which is lame and distorted , can act nothing that is straight and regular . Hence ( 3 ) All the Outward Actions of Persons in this State and Condition are evil , unfruitfull works of Darkness . And not only so but the Scripture ( 4 ) in the Description of the Effects of this Depravation of our Nature , calls in the Body and the members of it unto a partnership in all this Obliquity and Sin. The members of the Body are Servants unto Vncleanness and Iniquity , Rom. 6. 19. And the engagement of them in all the Course and Actings of Depraved Nature is particularly declared by our Apostle out of the Psalmist , Rom. 3. 12 , 13 , 14 , 15. They are all gone out of the way , they are together become unprofitable , there is none that doth good no not one . Their throat is an open sepulchre , with their tongues they have used deceit , the poyson of Asps is under their lips , whose mouth is full of cursing and bitterness , their feet are swift to shed blood , in all wayes of evil . This being the State of our whole Nature in its Depravation , our Sanctification , wherein alone its Reparation in this Life doth consist , must equally respect the whole . Some suppose that it is our Affections only in their Deliverance from corrupt Lusts and Prejudices , with their direction unto Heavenly Objects , that are the Subject of this Work. For the Mind or rational Intellectual Power of the Soul , is in its self they say pure , noble , untainted , and needs no other Ayd but to be delivered from the Prejudices and Obstructions of its Operations , which are cast upon it by the Engagements and Inclinations of corrupt Affections , and a vitious course of Conversation in the World , received by uninterrupted Traditions from our Fathers ; from whence it is not able to extricate or deliver it self , without the Aid of Grace . But they have placed their Instance very unhappily . For among all things that belong unto our Nature , there is not any one which the Scripture so chargeth this Depravation of it upon , as the Mind . This in particular is said to be fleshly , to be Enmity against God , to be filled with Vanity , Folly and Blindness , as we have at large before evinced . Nor is there any thing concerning which the Work of Sanctification and Renovation is so expressly affirmed as it is concerning the Mind . It is declared by the Renovation of our Minds , Rom. 12. 2. or being Renewed in the spirit of our Minds , Ephes. 4. 23. that we put on the New man that is renewed in knowledge , Col. 3. 10. with other Expressions of the like nature . It is therefore our Entire Nature that is the Subject of Evangelical Holiness ; For to manifest in particulars . ( 1 ) Hence it is called the New Man , Ephes. 4. 24. Put on the New Man , which after God is created in Righteousness and Holiness . As the Principle of Sin and corrupted Nature in us is called the Old Man for no other Reason but that it possesseth all the Active Powers of the whole Man , so that he neither doth nor can do any thing but what is influenced thereby ; so this Principle of Holiness in us , the Renovation of our Natures is called the New Man , because it possesseth the whole Person with respect unto its proper Operations and Ends. And it extends it self as large as the Old Man or the Depravation of our Natures , which takes in the whole Person Soul and Body with all their Faculties and Powers . ( 2 ) The Heart in the Scripture is taken for the whole Soul and all the Faculties of it , as they are one Common Principle of all Morall Operations ; as I have proved before : Whatever therefore is wrought in and upon the Heart under this Consideration , is wrought upon the whole Soul. Now this is not only said to be affected with this Work of Sanctification , or to have Holiness wrought in it , but the principal Description that is given us of this Work , consists in this , that therein and thereby a New Heart is given unto us or created in us , as it is expressed in the Promise of the Covenant . This therefore can be nothing but the possessing of all the Powers and Faculties of our Souls with a New Principle of Holiness and Obedience unto God. ( 3 ) There is especial mention made of the effecting of this Work on our Souls and Bodies with their Powers and Faculties distinctly . This I have already proved in the Declaration of the Work of our Regeneration or Conversion to God , which is only preserved , cherished , improved , and carryed on to its proper End in our Sanctification . The Nature also of that spiritual Light which is communicated unto our Minds , of Life unto our Wills , of Love unto our Affections , hath been declared . Therefore doth it follow thence unavoidably that the whole Person is the Subject of this Work , and that Holiness hath its residence in the whole Soul entirely . ( 4 ) We need goe no further for the proof hereof than unto that Prayer of the Apostle for the Thessalonians which we insisted on at the beginning of this Discourse , 1 Thess. 5. 23. The God of Peace himself sanctifie you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , throughout ; that is , in your whole Natures or Persons , in all that you are and doe , that you may not in this or that part but be every whit clean and Holy throughout . And to make this the more evident that we may know what it is which he prayes may be sanctified , and thereby preserved blameless to the coming of Christ , he distributes our whole Natures into the two Essential parts of Soul and Body . And in the former he considereth two things , ( 1 ) the Spirit , ( 2 ) the Soul peculiarly so called . And this distinction frequently occurrs in the Scripture , wherein that by the Spirit the Mind or Intellectual Faculty is understood , and by the Soul the Affections , is generally acknowledged , and may evidently be proved . These therefore the Apostle prayes may be sanctified and preserved Holy throughout and entirely , and that by the Infusion of an Habit of Holiness into them , with its Preservation and Improvement , whereof more afterwards . But this is not all . Our Bodyes are an Essential part of our Natures , and by their union with our Souls are we constituted individual Persons . Now we are the Principles of all our Operations , as we are Persons ; Every Moral Act we do , is the Act of the whole Person . The Body therefore is concerned in the Good and Evil of it . It became a subject of the Depravation of our Nature by Concomitancy and Participation ; and is considered as one entire Principle with the Soul of communicating Original Defilement from Parents unto Children . Besides it is now subject in that Corruption of its Constitution which it is fallen under as a punishment of sin , unto many disorderly Motions that are Incentives and Provocations unto sin . Hence sin is said to reign in our mortal Bodyes , and our Members to be servants unto unrighteousness , Rom. 6. 12. 19. Moreover by its Participation in the Defilement and Punishment of sin , the Body is disposed and made obnoxious unto Corruption and Destruction . For Death entred by Sin and no otherwise . On all these Accounts therefore it is necessary on the other hand , that the Body should be interested in this Work and Priviledge of Sanctification and Holiness . And so it is ( 1 ) By Participation . For it is our Persons that are sanctified and made Holy , ( sanctifie them throughout ) ; and although our Souls are the first proper Subject of the infused Habit or Principle of Holiness , yet our Bodyes as essential parts of our Natures are Partakers thereof . ( 2 ) By a peculiar Influence of the Grace of God upon them also , as far as they have any influence into Moral Operations . For the Apostle tells us , that our Bodyes are Members of Christ , 1 Cor. 3. 15. and so consequently have influences of Grace from him as our Head. ( 3 ) In the Work of Sanctification the Holy Ghost comes and dwells in us . And hereon our Bodyes are the Temple of the Holy Ghost which is in us , 1 Cor. 3. 19. And the Temple of God is Holy ; although I confess this rather belongs unto the Holiness of peculiar Dedication unto God , whereof we shall treat afterwards . And hereby ( 1 ) are the Parts and Members of the Body made Instruments and Servants of Righteousness unto Holiness , Rom. 6. 19. do become meet and fit for to be used in the Acts and Dutyes of Holiness , as being made clean and sanctified unto God. ( 2 ) Hereby are they disposed and prepared unto a blessed Resurrection at the Last Day , which shall be wrought by the Spirit of Christ which dwelt in them and sanctified them in this Life , Rom. 8. 10 , 11. Phil. 3. 20 , 21. 2 Cor. 4. 14 , 16 , 17. Our whole Persons therefore and in them our whole Natures are the Subject of this Work , and true Holiness invests the whole of it . Now whether this universal Investiture of our Nature in all the Faculties and Powers of it , by a new Principle of Holiness and Obedience unto God , whereby it is renewed unto his Image , do belong unto that Morall Vertue which some so plead for as to substitute it in the Room of Gospel-Holiness , they may do well to consider who are the Patrons of that Cause . For if it doth not , then doth not it self belong unto that Holiness which the Gospel teacheth , requireth , promiseth and communicates , whatever else it be . And moreover , it is practically worthy consideration that men 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 himself that he might redeem us from all Iniquity and purifie unto himself a peculiar people zealous of Good Works , Tit. 2. 14. For the Blood of Jesus Christ cleanseth us from all our sins , 1 Joh. 1. 7. For he loved us and washed us from our sins in his own Blood , Rev. 1. 5. The Blood of Jesus Christ purgeth our Consciences from dead works to serve the living God , Heb. 9. 14. Respect I acknowledge in some of these places may be had unto the Expiation of the Guilt of sin by the Blood of Christ as offered in Sacrifice , for so in himself he purged our sins , Heb. 1. 3. But as they all suppose a Defilement in sin , so the most of them respect its cleansing by the Application of the Vertue of the Blood of Christ unto our Souls and Consciences in our Sanctification . And ( 3 ) moreover where Sanctification is enjoyned us as our Duty it is prescribed under this Notion of cleansing our selves from sin . Wash you , make you clean , Isa. 1. 16. O Jerusalem wash thine Heart from wickedness that thou mayest be saved , Jer. 4. 14. Having therefore these promises let us cleanse our selves from all filthiness of the flesh and the spirit , perfecting holiness in the fear of God , 2 Cor. 7. 1. Every man that hath this hope in him purifieth himself ; 1 Joh. 3. 3. Psal. 119. 9. 2 Tim. 2. 20. and the like Expressions of this Duty occur in other places . Sect. 2 ( 4 ) Answerable unto these Promises and Precepts and in the Confirmation of them we have the Institution of the Ordinance of Baptisme , the Outward way and Means of our Initiation into the Lord Christ and the Profession of the Gospel , the great Representation of the Inward washing of Regeneration , Tit. 3. 5. Now this Baptisme in the First place expresseth the outward putting away the filth of the flesh , by external washing with material water , 1 Pet. 3. 21. And that which answers hereunto can be in nothing but the inward purifying of our Souls and Consciences by the Grace of the Spirit of God ; that is , saith our Apostle , the putting off the Body of the sins of the flesh , Col. 2. 11. which contains the whole Defilement and Corruption of sin . And this also was typed out unto us by all the Legal Purifications of Old. Wherefore we shall do three things in the Explication of this first Branch of our Sanctification . ( 1 ) Shew , That there is a spiritual Pollution and Defilement in Sin. ( 2 ) Declare What it is , or wherein it doth consist : And ( 3 ) Manifest how it is removed or washed away , and Believers made Holy thereby . Sect. 3 For the First , it needs not much to be insisted on . Our Minds and their Conceptions are in these things to be regulated by Divine Revelations and Expressions . And in the whole Representation made unto us in the Scripture , of the Nature of Sin , of our Concernment therein , of the Respect of God towards us on the Account thereof ; of the Way and Means whereby we may be delivered from it ; there is nothing so much inculcated , as its being filthy , abominable , full of defilement and pollution , which is set forth both in the plain Expressions and various Similitudes . On the Account hereof is it said to be abhorred of God , the abominable thing which his Soul hateth , which he cannot behold , which he cannot but hate and detest , and is compared to Blood , Wounds , Sores , Leprosie , Scum , loathsome Diseases . With respect hereunto is it so frequently declared that we must be washed , purged , purified , cleansed , as in the Testimonyes before cited ; before we can be accepted with him , or be brought to the Enjoyment of him . And the work of the Spirit of Christ in the Application of his Blood unto us for the taking away of sin , is compared to the Effects of Fire , Water , Sope , Nitre , every thing that hath a purifying cleansing Faculty in it . These things so frequently occurr in the Scripture and Testimonies concerning them are so multiplyed that it is altogether needless to produce particular Instances . This is evident and undenyable , that the Scripture which regulates our Conceptions about Spiritual things , expressly declares all sin to be uncleanness , and every sinner to be defiled thereby , and all unsanctified persons to be wholly unclean ; and how far these Expressions are Metaphorical , or wherein the Metaphor doth consist , must be afterwards declared . Besides , there is no Notion of Sin and Holiness whereof Believers have a more sensible spiritual Experience . For although they may not , or do not comprehend the Metaphysical Notion or Nature of this Pollution and Defilement of Sin , yet they are sensible of the Effects it produceth in their Minds and Consciences . They find That in sin which is attended with shame and self-Abhorrency and requires deep Abasement of Soul. They discern in it or in themselves on the Account of it , an unsuitableness unto the Holiness of God , and an unfitness thereon for Communion with him . Nothing do they more earnestly labour after in their Prayers and Supplications than a cleansing from it by the Blood of Christ ; nor are any Promises more precious unto them , than those which express their Purification and purging from it . For these are they which next unto their Interest in the Attonement made by the Sacrifice of Christ , give them boldness in their approaches unto God. So our Apostle fully expresseth it , Heb. 10. 19 , 20 , 21 , 22. Having therefore boldness to enter into the Holiest by the Blood of Jesus , by a New and Living Way which he hath consecrated for us through the Veyl that is to say his flesh , and having an High Priest over the House of God , let us draw near with a true Heart in full Assurance of Faith , having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water . The Foundation of all our Confidence in our Access unto God , the Right and Title we have to approach unto him is laid in the Blood of Christ , the Sacrifice he offered , the Attonement he made , and the Remission of sins which he obtained thereby , which Effect of it he declares , v. 19. Having boldness by the Blood of Jesus . The way of our Access is by pleading an Interest in his Death and Suffering , whereby an Admission and Acceptance is consecrated for us , v. 20. by a new and living way which he hath consecrated . And our encouragement to make use of this Foundation , and to engage in this Way , is taken from his discharge of the Office of an High-Priest in our behalf . And having an High Priest over the House of God let us draw near . But besides all this , when we come to an Actual Address unto God , that we may make use of the Boldness given us in the full Assurance of Faith , it is moreover required that our hearts be sprinkled and our bodyes washed ; that is that our whole Persons be purifyed from the Defilement of sin by the Sanctification of the Spirit . And this Experience of Believers , we cannot only oppose unto , and plead against the stupidity of such Persons by whom these things are derided , but conclude from it , that those who are unacquainted with it in some Degree of sincerity , are wholly uninterested in that Evangelical Holiness which we enquire after . We need not therefore further labour in the Confirmation of that concerning which the Testimonyes of Scripture are so multiplyed , and whereof we have such undoubted Experience . Sect. 4 Secondly ; The Nature of this Defilement of Sin must be enquired into . Ans. ( 1 ) By some it is reckoned unto Guilt . For whereas the inseparable Effects of Guilt , are Shame and Fear , whereby it immediately evidenced it self in our first Parents , and shame in particular is from this filth of sin , it may be esteemed an Adjunct thereof . Hence sin was said to be purged by Sacrifices when its Guilt was expiated : And Christ is said to purge our sins by himself , that is when he offered himself a Sacrifice for us , Heb. 1. 3. And therefore it is granted that so far as the Filth of sin was taken away , not by Actual Purification but by Legal Expiation , it is sin with its Guilt that was intended . But the Scripture as we have shewed intendeth more hereby , even such an internal inherent Defilement as is taken away by real actual Sanctification and no otherwise . ( 2 ) There are some especial sins which have a peculiar Pollution and Defilement attending them , and which thereon are usually called uncleanness in a peculiar manner . The ground hereof is in that of the Apostle , 1 Cor. 6. 18. Flee Fornication . Every sin that a man doth is without the Body : but he that committeth Fornication sinneth against his own Body ; All sins of that Nature have a peculiar Defilement and filth accompanying them . And Holiness is sometimes mentioned in an Opposition unto this especial Pollution , 1 Thess. 4. 3. But yet this is not that which we enquire after , although it be included in it , as one especial kind of it . That we now consider alwayes inseparably attends every sin as sin , as an Adjunct or Effect of it . It is the uncleanness of all sin and not the sin of uncleanness which we intend . And for the discovery of its proper Nature we may observe : ( 1 ) That the Pollution of Sin is that Property of it whereby it is directly opposed unto the Holiness of God , and which God expresseth his Holiness to be contrary unto . Hence he is said to be of purer eyes than to behold iniquity or to look on evil , Hab. 1. 13. It is a thing vile and loathsome under the Eyes of his Holiness , Psal. 5. 4 , 5 , 6. So speaking concerning it he useth that pathetical Dehortation , O do not that abominable thing which my soul hateth ; Jerem. 44. 4. and with respect unto his own Holiness it is , that he sets it forth by the names of all things which are vile , filthy , loathsome , offensive , every thing that is Abominable . It is so to him as he is infinitely Pure and Holy in his own Nature . And that Consideration which ingenerates shame and self-Abhorrency on the Account of the Defilement of sin , is taken peculiarly from the Holiness of God. Hence it is that Persons are so often said to blush , to be ashamed , to be filled with Confusion of Face , to be vile , to be Abased in their own sight , under a Sense and Apprehension of this filth of sin . ( 2 ) The Holiness of God is the Infinite Absolute Perfection and Rectitude of his Nature , as the Eternal Original Cause and Pattern of Truth , Uprightness and Rectitude in all . And this Holiness doth God exert as in all he doth naturally and necessarily , so particularly in his Law , which is therefore Good , Holy and Perfect , because it represents the Holiness of God which is impressed on it . God might not have made any Creature nor given a Law , which are free Acts of his Will. But on supposition he would do so , it was absolutely necessary from his own Nature that this Law of his should be Holy. And therefore whatever is contrary unto or different from the Law of God , is so unto and from the Holiness of God himself . Hence it followes , ( 3 ) That this Defilement and Pollution of Sin is that Pravity , Disorder and shamefull Crookedness that is in it , with respect unto the Holiness of God as expressed in the Law. Sin is either Original or Actual . Original Sin is the Habitual Inconformity of our Natures unto the Holiness of God expressed in the Law of Creation . Actual Sin is our Inconformity to God and his Holiness expressed in the particular Commands of the Law : The Nature of all sin therefore consists in its Enmity , its Inconformity to the Rule . Now this Rule , which is the Law , may be considered two wayes , which give a Two-sold respect or inseparable Consequent or Adjunct unto every sin . ( 1 ) As it expresseth the Authority of God in its Precepts and and Sanction . Hence Guilt inseparably follows every sin , which is the Respect it induceth on the sinner unto the Law , upon the Account of the Authority of the Law-giver . The Act of sin passeth away , but this Guilt abideth on the Person and must do so , untill the Law be satisfied and the sinner thereon absolved . This naturally produceth Fear which is the first Expression of a sence of Guilt . So Adam expressed it upon his sin : I heard thy Voyce and was afraid , Gen. 3. 10. ( 2 ) The Law may be considered as it expresseth the Holiness of God and his Truth which it was necessary from the Nature of God that it should doe . Hence there is in sin a peculiar Inconformity to the Holiness of God , which is the Macula , the spot , stain and filth of it , which are inseparable from it , whilest God is Holy , unless it be purged and done away as we shall shew . And this is inseparably attended with shame which is the Expression of a sence of this filth of sin . So Adam upon his sin had his Eyes open to see his Nakedness , and was filled with shame . This is the Order of these things . God who is the Object of our Obedience and Sin , is considered as the Supreme Law-giver . On his Law he hath impressed his Authority and his Holiness . Sin with respect unto his Authority is attended with Guilt ; and this in the Conscience of the sinner produceth Fear . As it respects the Holiness of God it is attended with Filth or uncleanness , and this produceth shame . And the Ultimate Effects of it , are on the first Account Poena Sensus , on the other Poena Damni : This therefore is the spot , the stain , the Pollution of sin , which is purged in our Sanctification . The perverse Disorder , and shamefull Crookedness that is in sin with respect unto the Holiness of God. And herein there is a real filthiness , but spiritual ; which is compared with and opposed unto things materially and carnally so . Not that which goeth into a man , Meats of any sort , defile him , saith our Saviour , but that which cometh out of the Heart , that is spiritually with respect unto God , his Law and Holiness . And as men are taught the Guilt of sin by their own Fear which is the inseparable Adjunct of it , so are they taught the Filth of sin by their own Shame which unavoidably attends it . To instruct us herein is one End of the Law and the Gospel . For in the Renovation of the Law which was added to the Promise because of Transgressions , Gal. 3. 19. and in the Institutions annexed unto it , God designed to instruct us further in them both , with the Wayes whereby we may be freed from them . In the Doctrine of the Law with the Sanction and Curse of it , and the Institution of Sacrifices to make Attonement for sin , God declared the Nature of Guilt and its Remedy . By the same Law , and by the Institution of sundry Ordinances for Purification and cleansing , as also by determining sundry Ceremonial Defilements , he makes known the Nature of this Filth and its Remedy . To what End were so many Meats and Drinks , so many Diseases and Natural Distempers , so many external fortuitous Accidents as touching the Dead and the like , made Religiously unclean by the Law ? It was to no other but to teach us the Nature of the spiritual Defilement of sin . And to the same End together with a Demonstration of the Relief and Remedy thereof were the Ordinances of Purification instituted , which as they were Outward and Carnal purged those Uncleannesses as they also were Outward and Carnal made so by the Law. But Internal and Spiritual things were taught and presigured hereby , yea wrought and effected by vertue of their Typical Relation to Christ as the Apostle teacheth , Heb. 9. 13 , 14. For it the blood of Bulls and of Goats , and the Ashes of an Heyfer sprinkling the unclean , sanctifyeth to the purifying of the Flesh , how much more shall the Blood of Christ purge our Consciences from dead Works to serve the Living God. And hence the whole Work of Sanctification is expressed by opening a Fountain for sin and for uncleanness ; that is , the purging of them away , Zech. 13. 1. So is it in the Gospel , where the Blood of Christ is said to purge our sins with respect to Guilt , and to wash our Souls with respect to Filth . Yea so inseparable is this Filth from sin , and Shame from Filth , that wherever abides a sence of sin , there is a sence of this Filth with Shame . The very Heathen who had only the workings of their own Minds and Consciences for their Guide , were never able to quit themselves from a sence of this Pollution of sin . And thence proceeded all those wayes of Lustration , Purgation and Cleansing , by Washings , Sacrifices and Mysterious Ceremonious Observances which they had invented . It remains therefore only that we enquire a little into the Reasons and Causes why this pravity of sin , and discrepancy from the Holiness of God , is such a Defilement of our Natures , and so inseparably attended with shame . For without the Consideration hereof , we can never understand the true Nature of Sanctification and Holiness . And it will also then yet further appear how openly they betray their prodigious Ignorance of these things , who contend that all Grace consists in the Practice of Moral Vertues . And we may to this Purpose observe , Sect. 3 ( 1 ) That the Spiritual Beauty and Comeliness of the Soul consists in its Conformity unto God. Grace gives Beauty . Hence it is said of the Lord Christ , That he is fairer or more beautifull than the Children of Men , and that because Grace was poured into his lips , Psal. 45. 2. And when the Church is furnished or adorned with his Graces , he affirms her to be Fair and Comely , Cant. 1. 5. chap. 6. 4. chap. 7. 6. Christ by washing of it takes away its spots and wrinkles , rendring it beautifull , that is Holy , and without blemish , Ephes. 5. 27. And this Beauty Originally consisted in the Image of God in us , which contained the whole Order , Harmony , and Symmetry of our Natures in all their Faculties and Actions with respect unto God , and our utmost End. That therefore which is contrary hereunto , as is all and every sin , hath a Deformity in it , or brings Spots , Stains and Wrinkles on the Soul. There is in sin all that is contrary to spiritual Beauty and Comeliness , to inward Order and Glory , and this is the Filth and Pollution of it . ( 2 ) Holiness and Conformity to God is the Honour of our Souls . It is that alone which makes them truely Noble . For all Honour consists in an Accession unto Him who is the only Spring and absolute Possessour of all that is so , in whom alone is Originally and Perfectly all Being and Substance . Now this we have alone by Holiness , or that Image of God wherein we were created . Whatever is contrary hereunto is base , vile and unworthy . This is sin , which is therefore the only base thing in Nature . Hence it is said of some great Sinners that they had debased themselves to Hell , Isa. 57. 9. This belongs to the Pollution of Sin ; that it is base , vile , unworthy , dishonouring the Soul , filling it with shame in its self and contempt from God. And there are no Persons who are not absolutely hardened , but are in their own Minds and Consciences sensible of this Baseness of sin , as they are also of the Deformity that is in it . When mens Eyes are opened to see their Nakedness , how vile and base they have made themselves by sin , they will have a sence of this Pollution not easily to be expressed . And from hence it is , that sin hath the Propertyes and Effects of Vncleanness in the sight of God and in the Conscience of the sinner . God abhorrs , loaths it , accounts it an abominable thing , as that which is directly contrary to his Holiness , which as impressed on the Law is the Rule of Purity , Integrity , spiritual Beauty and Honour . And in the Conscience of the sinner it is attended with Shame , as a thing deformed , loathsome , vile , base and dishonourable . See Jer. 2. 26. In all in whom it is , I say unless they are blind and obdurate it fills them with shame . I speak not of such as are little or not at all spiritually sensible of sin or any of its propertyes , who fear not because of its Guilt , nor are disquieted by its Power , not acquainted with its Fomes or Disposition to evil , and so not ashamed of its filth ; much less of such as are given over to all uncleanness with Delight and Greediness , wallowing in the pollution of it like the Sow in the Mire , who not only do the things which god abhorreth , but also have pleasure in them that do them . But those I intend who have the least real Conviction of the nature and tendency of sin , who are all in one Degree or other ashamed of it as a filthy thing . And a Casting off of outward shame , that is so from its Object , or Shame with respect unto the Conscience and Judgement of Humane Kind , as those doe who proclaim their sins as Sodom and hide them not , is the highest Aggravation of sinning and Contempt of God ; and the casting out of inward shame , with respect unto the Divine Omniscience , the highest Evidence of a Reprobate Mind . But in all others who have more Light and spiritual Sense it produceth shame and self-abhorrency , which hath alwayes a respect unto the Holiness of God , as Job 42. 5 , 6. They see that in sin which is so vile , base and filthy , and which renders them so , that like unto men under a loathsome Disease they are not able to bear the sight of their own sores , Psal. 38. 5. God detesteth , abhorreth and turneth from sin as a loathsome thing , and Man is filled with shame for it , it is therefore filthy . Yea no tongue can express the Sence which a Believing Soul hath of the uncleanness of sin with respect unto the Holiness of God. And this may suffice to give a little Prospect into the Nature of this Defilement of sin , which the Scripture so abundantly insisteth on , and which all Believers are so sensible of . Sect. 6 This Pravity or spiritual Disorder with respect unto the Holiness of God which is the shamefull Defilement of sin , is two-fold . ( 1 ) That which is Habitual in all the Faculties of our Souls by Nature , as they are the Principle of our Spiritual and Moral Operations . They are all shamefully and loathsomely depraved , out of Order , and no way correspondent unto the Holiness of God. Hence by Nature we are wholly unclean ; who can bring a clean thing out of that which is unclean ? And this uncleanness is graphically expressed under the Similitude of a wretched polluted Infant , Ezek. 16. 3 , 4 , 5. ( 2 ) That which is Actual in all the Actings of our Faculties as so defiled , and as far as they are so defiled . For 1. Be any sin of what Nature it will , there is a Pollution attending of it . Hence the Apostle adviseth to cleanse our selves from all Pollutions of Flesh and Spirit , 2 Cor. 7. 1. The sins that are internal and spiritual , as Pride , self-Love , Covetousness , Unbelief , have a pollution attending them as well as those which are fleshly and sensual . 2. So far as any thing of this Pravity or Disorder mixeth it self with the best of our Dutyes , it renders both us and them unclean . Isa. 64. 6. We are all as an unclean thing , and all our Righteousnesses are as filthy Raggs . ( 2 ly , ) This Uncleanness as it is Habitual , respecting our Natural Defilement , is equal in and unto every one that is born into the World. We are by Nature all alike polluted and that to the utmost of what our Nature is capable . But with respect unto Actual sins it is not so . For in them it hath various Degrees and Aggravations even as many as sin it self hath . ( 1 ) The Greater the sin is from its Nature or Circumstances , the greater is the Defilement wherewith it is attended . Hence there is no sin expressed under such Terms of filthiness and abhorrences as Idolatry , which is the greatest of sins . See Ezek. 16. 36 , 37. Or , ( 2 ) There is an Aggravation of it when the whole Person is defiled , as it is in the Case of Fornication before instanced in . ( 3 ) It is heightned by a Continuance in sin , whereby an Addition is made to its Pollution every Day , and which is called Wallowing in the Mire , 2 Pet. 2. 22. I have in this whole Discourse but touched upon this Consideration of sin which the Scripture so frequently mentions and inculcates . For as all the first Institutions of Divine Worship recorded therein had some respect hereunto , so the last Rejection of obstinate sinners mentioned in it is , Let him that is filthy or unclean be filthy still , Revel . 22. 11. Neither is there any Notion of sin whereby God would convey an Apprehension of its Nature and an Abhorrency thereof unto our Minds and Consciences , so frequently insisted on as is this of its Pollution . And in order to our use of it unto the Discovery of the Nature of Holiness we may yet observe these three things . ( 1 ) Where this Vncleanness abideth unpurged there neither is nor can be any true Holiness at all , Ephes. 4. 22 , 23 , 24. For it is universally opposed unto it , it is our unholiness . Where therefore it is absolute and purified in no Measure or Degree , there is no Work of Sanctification , no Holiness so much as begun . For in the purging hereof , it makes its entrance upon the Soul , and its Effects therein is the first Beginning of Holiness in us . I acknowledge that it is not in any at once absolutely and perfectly taken away in this World. For the Work of purging it is a continued Act commensurate unto the whole Work of our Sanctification . And therefore they who are truely sanctified and Holy , are yet deeply sensible of the Remainder of it in themselves , do greatly bewayl it , and earnestly endeavour after the removal of it . But there is an initial , real , sincere , and ( as to all the Faculties of the Soul ) universal purging of it which belongs to the Nature and Essence of Holiness , begun and carryed on though not absolutely perfected in this Life . And men who pretend unto a Grace and Holiness that should consist in Moral Vertue only , without a supposition of and respect unto the Purification of this Pollution of sin , do but deceive their own Souls and others , so far as any are forsaken of God to give credit unto them . The Vertues of men not purged from the Vncleanness of their Natures , are an Abomination to the Lord , Tit. 1. 15. ( 2 ) Unless this uncleanness of sin be purged and washed away , we can never come unto the Enjoyment of God. Nothing that defileth shall in any wise enter into the New Jerusalem , Revel . 21. 27. To suppose that an Unpurified Sinner can be brought unto the blessed Enjoyment of God , is to overthrow both the Law and the Gospel , and to say that Christ dyed in vain . It is therefore of the same importance with the Everlasting Salvation of our Souls , to have them purged from sin . ( 3 ) We are not able of our selves without the especial Aid Assistance and Operation of the Spirit of God , in any Measure or Degree to free our selves from this Pollution neither that which is Natural and Habitual , nor that which is Actual . It is true , it is frequently prescribed unto us as our Duty . We are commanded to Wash our selves , to Cleanse our selves from sin , to Purge our selves from all our Iniquities and the like , frequently . But to suppose that whatever God requireth of us , that we have Power of our selves to do , is to make the Cross and Grace of Jesus Christ of none Effect . Our Duty is our Duty constituted unalterably by the Law of God , whether we have power to perform it or no , seeing we had so at our first Obligation by and unto the Law , which God is not obliged to bend unto a conformity to our Warpings , nor to suit unto our sinfull Weaknesses . Whatever therefore God worketh in us in a Way of Grace he prescribeth unto us in a Way of Duty , and that because although he do it in us , yet he also doth it by us , so as that the same Work is an Act of his Spirit and of our Wills as acted thereby . Of our selves therefore we are not able by any endeavours of our own , nor wayes of our own finding out , to cleanse our selves from the Defilement of sin . If I be wicked , saith Job , why then labour I in vain ? if I wash my self with Snow-water , and make my hand never so clean , yet shalt thou plunge me in the Ditch , and mine own Cloathes shall make me to be abhorred , Chap. 9. 29 , 30 , 31. There may be Wayes and Means used whereby an Appearance of Washing and Cleansing may be made . But when things come to be tryed in the sight of God , all will be found filthy and unclean . In vain saith the Prophet shalt thou take to thy self Sope and much Nitre , thou shalt not be purged , Jer. 2. 22. The most probable means of Cleansing , and the most effectual in our Judgement however multiplyed shall fail in this Case . Some speak much of washing away their sins by the Tears of Repentance . But Repentance as prescribed in the Scripture is of another Nature and Assigned unto another End. And for mens Tears in this matter they are but Sope and Nitre which howsoever multiplyed will not produce the Effect intended . And therefore doth God in places of Scripture innumerable take this to himself as the immediate Effect of his Spirit and Grace , namely to cleanse us from our Sins and our Iniquities . ( 4 ) The Institutions of the Law for this End to purge Uncleanness could not of themselves reach thereunto . They did indeed purifie the unclean Legally , and sanctified persons as to the purifying of the flesh , Heb. 9. 13. so that they should not on their account be separated from their Priviledges in the Congregation and the Worship of God. But of themselves they could goe no further , Heb. 10. 2. only they did Typifie and signifie that whereby sin was really cleansed . But the real stain is too deep to be taken away by any outward Ordinances or Institutions . And therefore God as it were rejecting them all , promiseth to open another Fountain to that purpose , Zech. 13. 1. Wherefore , ( 5 ) There is a great Emptiness and Vanity in all those Aids and Reliefs which the Papal Church hath invented in this Case . Sensible they are of the spot and stain that accompanyes sin , of its Pollution and Defilement , which none can avoyd the Conscience of who are not utterly hardned and blinded . But they are ignorant of the true and only Means and Remedy thereof . And therefore as in the Work of Justification being ignorant of the Righteousness of God , and going about to establish their own Righteousness , they submit not themselves to the Righteousness of God , as the Apostle spake of their predecessors ; so in the Work of Sanctification being ignorant of the Wayes of the working of the Spirit of Grace and Efficacy of the Blood of Christ , they go about to set up their own Imaginations , and submit not themselves unto a Complyance with the Grace of God. Thus in the first place they would , at least the most of them would , have the whole uncleanness of our Natures to be washed away by Baptisme , Virtute Operis operati . The Ordinance being administred without any more to doe ; or any previous Qualifications of the Person internal or external the filth of Original Sin is washed away ; though it fell not out so with Simon Magus who notwithstanding he were baptized by Philip the Evangelist , and that upon his visible Profession and Confession , yet continued in the Call of Bitterness and Bond of Iniquity , and was therefore certainly not cleansed from his sins . But there is a cleansing in Profession and Signification , and there is a Cleansing in the Reality of Sanctification . The former doth accompany Baptisme when it is rightly administred . With respect hereunto are men said to be purged from their old sins , that is to have made a Profession and have had a fair Representation thereof in being made partakers of the outward sign of it ; 2 Pet. 1. 9. as also to escape the Pollutions of the World , and the Lusts of the flesh ; Chap. 2. 18 , 20. But all this may be , and yet sin not be really purged : For not only the Outward Washing of Regeneration in the Pledge of it , but the Internal Renovation of the Holy Ghost is required thereunto . Tit. 3. 5. But having thus shifted themselves of the Filth of Original sin as easily as a man may put off his Cloathes when they are foul , they have found out many wayes whereby the ensuing Defilements that attend Actual sins may be purged or done away . There is the sprinkling of Holy Water , Confession to a Priest , Penances , in Fasting and some other Abstinences that are supposed to be of wonderfull vertue to this End and Purpose . And I do acknowledge that the one Art of Confession is really the greatest Invention to accommodate the Inclinations of all Flesh , that ever this World was acquainted withall . For as nothing is so suited unto all the Carnal Interests of the Priests be they what they will , nor so secures them a Veneration in the midst of their Looseness and worthless Conversation ; so for the People , who for the most part have other Business to doe than long to trouble themselves about their sins , or find it uneasie to be conversant about their Guilt and the Consequences of it in their Minds , it is such an expedite Course of absolute Exoneration that they may be free for other sins or Businesses , to deposite them wholly and safely with a Priest , that nothing equal unto it could ever have been invented . For the Real Way of dealing with God by Jesus Christ in these things , with Endeavours of a Participation in the Sanctifying Cleansing Work of the Holy Ghost is long , and very irksome to Flesh and Blood , besides that it is intricate and foolish unto Natural Darkness and Unbelief . But yet so falls out , that after all these Inventions they can come to no perfect Rest or Satisfaction in their own Minds . They cannot but find by Experience that their Sores sometimes break forth through all these sorry Coverings unto their Annoyance ; and their Defilements yet fill them with Shame as well as the Guilt of sin doth with Fear . Wherefore they betake themselves to their Sheat-Anchor in this storm , in the Relief which they have provided in another World ; when , let men find themselves never so much mistaken they cannot complain of their disappointments . This is in their Purgatory , whereunto they must trust at last for the cancelling of all their odd scores , and Purging away that filth of sin which they have been unwilling to part withall in this World. But as this whole Business of Purgatory is a groundless Fable , an Invention set up in competition with , and opposition unto the Sanctification of the Spirit and Cleansing Vertue of the Blood of Christ , as a matter of unspeakable more Profit and Secular Advantage unto those who have its mannagement committed unto them ; so it is as great an Encouragement unto Unholiness and a continuance in Sin , for those who believe it , and at the same time love the Pleasures of sin , which are the Generality of their Church , as ever was or can be found out or made use of . For , to come with a plain down-right Disswasure from Holiness and Encouragement unto Sin , is a Design that would absolutely defeat it self , nor is capable of making Impressions on them who retain the Notion of a Difference between Good and Evil. But this Side-wind , that at once pretends to relieve men from the Filth of sin , and keeps them from the only Wayes and Means whereby it may be cleansed , insensibly leads them into a quiet pursuit of their Lusts under an Expectation of Relief when all is past and done . Wherefore setting aside such vain Imaginations , we may enquire into the true Causes and Wayes of our Purification from the Uncleanness of sin described , wherein the First part of our Sanctification and the Foundation of our Holiness doth consist . CHAP. V. The Filth of Sin purged by the Spirit and Blood of Christ. ( 1 ) Purification of the Filth of sin , the first part of Sanctification , how it is effected . ( 2 ) The Work of the Spirit therein . ( 3 ) Efficacy of the Blood of Christ to that Purpose . ( 4 ) The Blood of his Sacrifice intended . ( 5 ) How that Blood cleanseth Sin. Application unto it , and Application of it by the Spirit . ( 6 ) Wherein that Application consists . ( 7 , 8 , 9. ) Faith the Instrumental Cause of our Purification , with the use of Afflictions to the same purpose . Necessity of a Due Consideration of the Pollution of Sin. ( 10 ) Considerations of the Pollution and Purification of Sin practically improved . ( 11 ) Various Directions for a due Application unto the Blood of Christ for Cleansing . ( 12 ) Sundry Degrees of Shamelesness in Sinning . ( 13 ) Directions for the Cleansing of Sin continued . ( 14 ) Thankefulness for the Cleansing of Sin. ( 15 ) With other Vses of the same Consideration . ( 16 ) Union with Christ how consistent with the Remainders of Sin. ( 17 ) From all that , Differences between Evangelical Holiness and the Old Nature asserted . Sect. 1 THE purging of the Souls of them that Believe from the Defilements of Sin , is in the Scripture assigned unto several Causes of different Kinds . For the Holy Spirit , the Blood of Christ , Faith and Afflictions , are all said to cleanse us from our sins but in several Wayes and with distinct Kinds of Efficacy . The Holy Spirit is said to doe it as the principal Efficient Cause ; The Blood of Christ as the Meritorious procuring Cause ; Faith and Affliction as the Instrumental Causes ; the one Direct and Internal , the other External and Occasional . Sect. 2 ( 1 ) That we are purged and purified from sin by the Spirit of God communicated unto us , hath been before in General confirmed by many Testimonies of the Holy Scriptures . And we may gather also from what hath been spoken wherein this Work of his doth consist . For whereas the Spring and Fountain of all the Pollution of Sin lyes in the Depravation of the Faculties of our Natures which ensued on the Loss of the Image of God , he renews them again by his Grace . Tit. 3. 5. Our want of due answering unto the Holiness of God as represented in the Law , and exemplified in our Hearts Originally , is a principal Part and universal Cause of our whole Pollution and Defilement by sin . For when our Eyes are opened to discern it , this is that which in the first place filleth us with shame and self-Abhorrency , and that which makes us so unacceptable yea so loathsome to God. Who is there who considereth aright the Vanity , Darkness and Ignorance of his Mind , the Perversness and Stubbornness of his Will , with the Disorder Irregularity and Distemper of his Affections with respect unto things Spiritual and Heavenly , who is not ashamed of , who doth not abhorr himself ? This is that which hath given our Nature its Leprosie and defiled it throughout . And I shall crave leave to say , that he who hath no Experience of Spiritual shame and self-Abhorrency upon the Account of this Inconformity of his Nature and the Faculties of his Soul unto the Holiness of God , is a great stranger unto this whole Work of Sanctification . Who is there that can recount the Unsteadiness of his Mind in Holy Meditation , his Low and unbecoming Conceptions of Gods Excellencies , his Proneness to foolish Imaginations and Vanities that Profit not , his Aversation to Spirituality in Duty and fixedness in Communion with God , his Proneness to things Sensual and Evil , all arising from the spiritual Irregularity of of our Natural Facultyes , but if ever he had any due Apprehensions of Divine Purity and Holiness , that is not sensible of his own Vileness and Baseness , and is not oft-times deeply affected with shame thereon ? Now this whole Evil Frame is cured by the effectual working of the Holy Ghost in the rectfying and Renovation of our Natures . He giveth a New Understanding , a New Heart , New Affections , renewing the whole Soul into the Image of God , Ephes. 4. 23 , 24. Col. 3. 10. The way whereby he doth this hath been before so fully declared in our opening of the Doctrine of Regeneration , that it need not be here repeated . Indeed our Original Cleansing is therein , where mention is made of the Washing of Regeneration , Tit. 3. 5. Therein is the Image of God restored unto our Souls . But we consider the same Work now as it is the Cause of our Holyness . Look then how far our Minds , our Hearts , our Affections are renewed by the Holy Ghost , so far are we cleansed from our spiritual habitual Pollution . Would we be cleansed from our Sins , that which is so frequently promised that we shall be , and so frequently prescribed as our Duty to be , and without which we neither have nor can have any thing of true Holiness in us , we must labour after and endeavour to grow in this Renovation of our Natures by the Holy Ghost . The more we have of saving Light in our Minds , of Heavenly Love in our Wills and Affections , of a constant Readiness unto Obedience in our Hearts ; the more Pure are we , the more cleansed from the Pollution of sin . The Old Principle of Corrupted Nature is unclean and defiling , shamefull and loathsome . The New Creature , the Principle of Grace implanted in the whole Soul by the Holy Ghost is Pure and purifying , Clean and Holy. 2 ly , The Holy Ghost doth Purifie and Cleanse us by strengthening our Souls by his Grace unto all Holy Duties , and against all Actual sins . It is by Actual Sins that our Natural and Habitual Pollution is encreased . Hereby some make themselves base and vile as Hell. But this also is prevented by the Gracious Actings of the Spirit . Having given us a Principle of Purity and Holyness , he so acts it in Dutyes of Obedience and in Opposition unto Sin , as that he preserves the Soul free from Defilements , or Pure and Holy according to the Tenor of the New Covenant , that is in such Measure and to such a Degree as Universal Sincerity doth require . But it may be yet said , that indeed hereby he makes us Pure , and prevents many future Defilements , yet how is Soul freed from those it had contracted before this work upon it , or those which it may and doth unavoidably afterwards fall into ; for as there is no man doth good and sinneth not , so there is none who is not more or less defiled with Sin , whilest they are in the Body here in this World. The Apostle answereth this Objection or Enquiry , 1 Joh. 1. 7 , 8 , 9. If we say we have no sin we deceive our selves and the Truth is not in us . But if Sin be in us we are defiled , and how shall we be Cleansed ? God is just to forgive us our sins and to cleanse us from all unrighteousness . But how may this be done , by what means may it be accomplished ? The Blood of Jesus Christ his Son cleanseth us from all sin . Sect. 3 ( 2 ) It is therefore the Blood of Christ in the Second place which is the Meritorious procuring , and so the Effective Cause that immediately purgeth us from our sins , by an especial Application of it unto our Souls the Holy Ghost . And there is not any Truth belonging unto the Mystery of the Gospel which is more plainly and evidently asserted , as hath in part been made to appear before . The Blood of Jesus Christ cleanseth us from all sin , 1 Joh. 1. 7. He hath washed us from our sins in his own Blood , Revel . 1. 5. The Blood of Christ purgeth our Consciences from dead Works that we may serve the Living God , Heb. 9. 14. He gave himself for his Church that he might wash and cleanse it , Ephes. 5. 26. To Purifie to himself a peculiar People , Tit. 2. 14. Besides , whatever is spoken in the whole Scripture concerning purifying the Unclean , the Leprous , the Defiled , by Sacrifices or other Institutions of the Old Testament , it is all Instructive in and Directive unto the Purifying Nature of the Blood of Christ , from whence alone these Institutions had their Efficacy ; and the Vertue of it is promised under that Notion , Zech. 13. 1. And this the Faith and Experience of all Believers doth confirm ; for they are no Imaginations of their own , but what being built on the Truth and Promises of God , yield sensible Spiritual Relief and Refreshment unto their Souls . This they believe , this they pray for , and find the Fruits and Effects of it in themselves . It may be some of them do not , it may be few of them do comprehend distinctly the Way whereby , and the Manner how the Blood of Christ so long since shed and offered , should cleanse them now from their sins . But the Thing it self they do believe as it is revealed , and find the use of it in all wherein they have to do with God. And I must say , ( let Profane and Ignorant Persons , whilest they please , deride what they understand not , nor are able to disprove ) that the Holy Spirit of God which leadeth Believers into all Truth and enableth them to pray according to the Mind and Will of God , doth guide them in and by the working and Experience of Faith to pray for those things the depths of whose Mysteries they cannot comprehend . And he who well studyeth the things which he is Taught of the Spirit to ask of God , will find a Door opened into much spiritual Wisdom and Knowledge . For ( let the World rage on ) in those Prayers which Believers are taught , and enabled unto by the Holy Ghost helping of them as a Spirit of Supplications , there are Two things inexpressible . ( 1 ) The Inward Labouring and Spiritual Working of the Sanctified Heart and Affections towards God , wherein consist those Sighs and Groans that cannot be uttered . Rom. 8. 26. God alone sees and knowes and understands the fervent Workings of the New Creature when acted by the Holy Ghost in Supplications . And so it is added in the next words , Vers. 27. An he who searcheth the Hearts knoweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is the meaning of the Spirit , what it savours and inclines unto . It is not any distinct or separate Acting of the Spirit by himself that is intended , but what and how he works in the Hearts of Believers as he is a Spirit of Grace and Supplication . And this is known only unto him who is the Searcher of Hearts , and as he is so . And he knoweth what is the bent , frame , inclination and acting of the Inward Man in Prayer from the Power of the Spirit , which they themselves in whom they are wrought do not fathom nor reach the Depth of . This he doth in the Subject of Prayer , the Hearts and Minds of Believers , the Effects of his Operation in them are inexpressible . ( 2 ) As to the Object of Prayer or things prayed for , he doth in and by the Word so represent and exhibit the Truth , Reality , Subsistence , Power and Efficacy of spiritual Mysterious things unto the Faith and Affections of Believers , that they have a real and Experimental sence of , do mix Faith with , and are affected by those things now made nigh , now realized unto them , which it may be they are not able Doctrinally and distinctly to explain in their proper Notions . And thus do we oft-times see Men low and weak in their Notional Apprehension of things , yet in their Prayers led into Communion with God in the Highest and Holyest Mysteries of his Grace , having an Experience of the Life and Power of the Things themselves in their own Hearts and Souls . And hereby do their Faith , Love , Affiance and Adherence unto God , act and Exercise themselves . So is it with them in this matter of the actual present purifying of the Pollutions of sin by the Blood of Jesus Christ , the Way whereof we shall now briefly enquire into . Sect. 4 1. Therefore by the Blood of Christ herein , is intended the Blood of his Sacrifice , with the Power Vertue and Efficacy thereof . And the Blood of a Sacrifice fell under a double Consideration . ( 1 ) As it was offered unto God to make Attonement and Reconciliation : ( 2 ) As it was sprinkled on other things for their Purging and Sanctification . Part of the Blood in every Propitiatory Sacrifice was still to be sprinkled round about the Altar , Levit. 1. 11. And in the Great Sacrifice of Expiation , some of the Blood of the Bullock was to be sprinkled before the Mercy-seat seven time ; Levit. 16. 14. This our Apostle fully expresseth in a great and signal Instance , Heb. 9. 19 , 20 , 21 , 22. For when Moses had spoken every Precept to all the People according to the Law , he took the Blood of Calves and of Goats , with Water and Scarlet-wooll and Hyssop , and sprinkled both the Book and all the People , saying This is the Blood of the Testament which he hath enjoyned unto you , and almost all things are by the Law purged with Blood. Wherefore the Blood of Christ as it was the Blood of his Sacrifice hath these two Effects , and falls under this double Consideration . ( 1 ) As he offered himself by the Eternal Spirit unto God to make Attonement for Sin , and procure Eternal Redemption . ( 2 ) As it is sprinkled by the same Spirit on the Consciences of Believers to purge them from Dead works , as v. 12 , 13 , 14. And hence it is called with respect unto our Sanctification the Blood of Sprinkling , Heb. 12. 24. For we have the Sanctification of the Spirit unto Obedience through the sprinkling of the Blood of Jesus , 1 Pet. 1. 2. 2. The Blood of Christ in his Sacrifice is still alwayes and continually in the same Condition , of the same Force and Efficacy as it was in that hour wherein it was shed . The Blood of other Sacrifices was alwayes to be used immediately upon its Effusion ; for if it were Cold and congealed , it was of no Use to be offered or to be sprinkled ; Levit. 17. 11. Blood was appointed to make Attonement as the Life or Animal Spirits were in it . But the Blood of the Sacrifice of Christ is alwayes hot and warm , having the same Spirits of Life and Sanctification still moving in it . Hence the Way of approach which we have to God thereby is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 10. 20 ; alwayes Living , and yet alwayes as Newly slain . Every one therefore who at any Time hath an especial actual Interest in the Blood of Christ as Sacrificed , hath as real a Purification from the Defilement of sin as he had Typically who stood by the Priest and had Blood or Water sprinkled on him . For the Holy Ghost diligently declares that whatever was done Legally , Carnally or Typically , by any of the Sacrifices of Old at any time as to the Expiation or Purification of sin , that was all done really and Spiritually by that one Sacrifice , that is the Offering and Sprinkling of the Blood of Christ , and abideth to be so done continually . To this Purpose is the Substance of our Apostles Discourse in the Ninth and Tenth Chapters of the Epistle to the Hebrews . And they had Various sorts of Sacrifices wherein to this End the Blood of them was sprinkled , they being Propitiatory in their Offering . As ( 1 ) There was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or continual Burnt-Offering of a Lamb or Kid for the whole Congregation Morning and Evening , whose Blood was sprinkled as at other Times . And hereby the Habitual Purification of the Congregation , that they might be Holy to the Lord , and their Cleansing from the daily incursions of secret and unknown sins was signified and carryed on . ( 2 ) On the Sabbath-day this Juge Sacrificium was doubled Morning and Evening , denoting a Peculiar and abounding Communication of Mercy and purging Grace through the Administration of Instituted Ordinances on that Day . ( 3 ) There was the Great Annual Sacrifice at the Feast of Expiation , when by the Sacrifice of the Sin-Offering and the Scape-Goat the whole Congregation were purged from all their known and great sins , and recovered into a state of Legal Holiness . And other stated Sacrifices there were . ( 4 ) There were Occasional Sacrifices for every one according as he found his Condition to require . For those who were Clean one Day , yea one Hour , might by some Miscarriage or surprizal be Unclean the next ; but there was a Way continually ready for any Man's Purification , by his Offering unto that Purpose . Now the Blood of Christ must continually and upon all Occasions answer unto all these , and accomplish Spiritually what they did Legally effect and Typically represent . This our Apostle asserts and proves ; Heb. 1. v. 9 , 10 , 11 , 12 , 13 , 14. Thereby is the gradual carrying on of our Sanctification habitually effected , which was signified by the continual Daily Sacrifice . From thence is especial Cleansing Vertue communicated unto us by the Ordinances of the Gospel , as is expressly affirmed , Ephes. 5. 25 , 26. denoted by the doubling of the Daily Sacrifice on the Sabbath . By it are we purged from all our sins whatever , great or small , as was typified in the Great Sacrifice on the Day of Expiation . And unto him have we continual recourse upon all Occassions of our spiritual Defilements whatever . So was his Blood as to its purifying Vertue to answer and accomplish all Legal Institutions . Especially it doth so that of the Ashes of the red Heyfer , Numb . 19. which was a standing Ordinance whereby every one who was any way defiled might immediately be cleansed : And he who would not make Application thereunto was to be cut off from the People , v. 20. And it is no otherwise with respect unto the Blood of Christ , in our Spiritual Defilements ; Thence is it called a Fountain opened for sin and uncleanness , Zech. 13. 1. And he who neglects to make Application thereunto , shall perish in his Uncleanness and that Eternally . Sect. 5 Father to clear this whole Matter , two things are to be enquired into . ( 1 ) How doth the Blood of Christ thus Cleanse us from our sins , or what it is that is done thereby . ( 2 ) How we come to be made Partakers of the Benefit thereof , or come to be interested therein . As to the First , it must be observed what hath been declared before , that the Vncleanness we Treat of is not Physical or Corporeal , but Moral and Spiritual only . It is the Inconformity of Sin unto the Holiness of God as represented in the Law , whence it is Loathsome to God , and attended with Shame in us . Now wherever there is an Interest obtained in the Purifying Vertue of the Blood of Christ , it doth ( by the Will , Law Appointment of God ) do these two Things . 1. It takes away all loathsomeness in the sight of God , not from sin in the Abstract , but from the Sinner ; so that he shall be as one absolutely washed and purified before him . See Isa. 1. 16 , 18. Psal. 51. 7. Ephes. 5. 25 , 26 , 27. 2. It taketh away shame out of the Conscience , and gives the Soul Boldness in the presence of God , Heb. 10. 19 , 20 , 21 , 22. When these things are done , then is sin purged and our Souls are cleansed . ( 2 ly , ) It may be enquired , How we are to apply our selves unto the Blood of Christ for our Purification , or how we may come continually to partake of the Vertue of it as it is sprinkled unto that Purpose . Now because what we do herein is wrought in us by the Spirit of God , my Principal Design being to declare his Work in our Sanctification , I shall at once declare both his Work and our Duty in the following Instances . 1. It is he who discovereth unto us and spiritually convinceth us of the Pollution of Sin , and of our Defilements thereby . Something indeed of this Kind will be wrought by the Power of Natural Conscience awakened and excited by Ordinary outward Means of Conviction . For wherever there is a sence of Guilt there will be in some kind a sence of Filth ; as Fear and Shame are inseparable . But this sence alone will never guide us to the Blood of Christ for Cleansing . Such a sight and Conviction of it as fill us with self-Abhorrency and Abasement , as may cause us to loath our selves for the Abomination that is in it , is required of us . And this is the Work of the Holy Ghost belonging to that peculiar Conviction of sin which is from him alone . Joh. 16. 8. I mean , that self-abhorrency , shame and Confusion of Face with respect unto the Filth of sin , which is so often mentioned in the Scripture as a Gracious Duty , as nothing is an higher Aggravavation of sin than for men to carry themselves with a Carnal Boldness with God and in his Worship , whilest they are unpurged from their Defilements . In a sence hereof the Publican stood afar off as one ashamed , and destitute any Confidence for a nearer Approach . So the Holy Men of Old professed to God , that they blushed and were ashamed to lift up their Faces unto him . Without this Preparation whereby we come to know the Plague of our own Hearts , the Infection of our Leprosie , the Defilement of our Souls , we shall never make Application unto the Blood of Christ for Cleansing in a due Manner . This therefore in the First place is required of us , as the First Part of our Duty , and First Work of the Holy Ghost herein . 2. The Holy Ghost proposeth declareth and presents unto us the only true Remedy , the only Means of Purification . When Ephraim saw his sickness and Judah his wound , then went Ephraim to the Assyrian and sent to King Jareb , yet would he not heal you , nor cure you of your wound , Hos. 5. 13. When men begin to discern their Defilements they are apt to think of many Wayes for their purging . What false Wayes have been invented to this Purpose hath been before declared ; and every one is ready to find out a Way of his own ; every one will apply his own Sope and his own Nitre . Though the only Fountain for Cleansing be nigh unto us , yet we cannot see it untill the Holy Ghost open our Eyes as he did the Eyes of Hagar ; He it is who shews it unto us , and leads us unto it . This is an Eminent Part of his office and Work. The principal End of his sending and consequently of his whole Work was to Glorifie the Son ; as the End and Work of the Son was to Glorifie the Father . And the great Way whereby he Glorifieth Christ is by shewing such things unto us , Joh. 16. 14. And without his Discovery we can know nothing of Christ , nor of the things of Christ ; for he is not sent in vain to shew us the things that we can see of our selves . And what is more so of Christ than his Blood and its Efficacy for the purging of our sins ? We never therefore discern it spiritually and in a due Manner but by him . To have a true spiritual sence of the Defilement of Sin , and a gracious View of the Cleansing Vertue of the Blood of Christ , is an eminent Effect of the Spirit of Grace . Something like it there may be in the Workings of an awakened Natural Conscience , with some Beams of outward Gospel-Light falling on it : But there is nothing in it of the Work of the Spirit . This therefore Secondly we must endeavour after if we intend to be cleansed by the Blood of Christ. 3. It is he who worketh Faith in us , whereby we are actually interested in the purifying Vertue of the Blood of Christ. By Faith we receive Christ himself , and by Faith do we receive all the Benefits of his Mediation , that is , as they are tendred unto us in the Promises of God. He is our Propitiation through Faith in his Blood as offered ; and he is our Sanctification through Faith in his Blood as sprinkled . And particular acting of Faith on the Blood of Christ , for the cleansing of the Soul from sin , is required of us . A renewed Conscience is sensible of a Pollution in every sin , and is not freed from the shame of it without a particular Application unto the Blood of Christ. It comes by Faith to the Fountain set open for sin and Uncleanness , as the sick man to the Pool of Healing Waters , and waiteth for a season to be cleansed in it . So David on the Defilement he had contracted by his great sins , addresseth himself unto God with that Prayer , Purge me with Hyssop , and I shall be clean , wash me and I shall be whiter than snow ; Psal. 51. 7. He alludeth unto the purging of the Leprous person , the Ordinance whereof is Instituted , Levit. 14. 5 , 6 , 7 ; or that more general Institution for the Purification of all Legal Uncleanness , by the Water of Separation made of the Ashes of red Heyfer , Numb . 19. 4 , 5 , 6. which our Apostle hath respect unto , Heb. 9. 14. For both these Purifications were made by the Sprinkling of Blood or Water with Hyssop . It is plain I say he alludeth unto these Institutions , but it is as plain they are not the things which he intendeth . For there was not in the Law any purging by Hyssop for Persons guilty of such sins as he lay under . And therefore he professeth in the close of the Psalm , that Sacrifice and Burnt-Offering god would not accept , in his Case , v. 16. It was therefore that which was signified by those Institutions which he made his Application unto ; namely , really to the Blood of Christ , by which he might be Justified from all things , from which he could not be Justified by the Law of Moses , Acts 13. 39. and so likewise purifyed . In like manner do all Believers make an actual Application unto the Blood of Christ for the purging away of their sins , which untill it is done they have a Conscience of sin , that is condemning them for sin , and filling them with Shame and Fear , Heb. 10. 1 , 2 , 3. Sect. 6 And this Actual Application by Faith unto the Blood of Christ for Cleansing , the Mystery whereof is scorned by many as a thing Fanatical and unintelligible , consists in these Four things . ( 1 ) A spiritual View and Due Consideration of the Blood of Christ in his Sacrifice , as proposed in the Promises of the Gospel for our Cleansing and Purification . Look unto me , saith he , and be saved , Isa , 45. 22. which respects the whole Work of our Salvation and all the Means thereof . Our way of coming unto our Interest therein is by Looking to him , namely as he is proposed unto us in the Promise of the Gospel . For as the Serpent was lifted up by Moses in the Wilderness , so was he in his Sacrifice on the Cross lifted up , Joh. 3. 14. And so in the Gospel is he represented unto us , Gal. 3. 1. And the Means whereby they were heal'd in the Wilderness , was by looking unto the Serpent that was lifted up . Herein then doth Faith first Act it self , by a spiritual View and due Consideration of the Blood of Christ , as proposed unto us in the Gospel for the only Means of our Purification . And the more we abide in this Contemplation , the more Effectual will our success be in our Application thereto . ( 2 ) Faith actually relyeth on his Blood , for the real effecting of the great Work and End for which it is proposed unto us . For God sets him forth , as to be a Propitiation through Faith in his Blood as offered , Rom. 3. 25. so to be our Sanctification through Faith in his Blood as sprinkled . And the Establishing of this especial Faith in our Souls is that which the Apostle aims at in his excellent Reasoning , Heb. 9. 13 , 14. And his Conclusion unto that Purpose is so evident , that he encourageth us thereon to draw nigh in the full Assurance of Faith , Heb. 10. 22. ( 3 ) Faith worketh herein by Fervent Prayer , as it doth in its whole Address unto God , with Respect unto his Promises ; because for all these things God will be sought unto by the House of Israel . By this Means the Soul brings it self nigh unto its own Mercy . And this we are directed unto Heb. 4. 15 , 16. ( 4 ) An Acquiescency in the Truth and Faithfulness of God , for Cleansing by the Blood of Christ , whence we are freed from discouraging perplexing shame , and have Boldness in the Presence of God. 4. The Holy Ghost actually Communicates the cleansing Purifying Vertue of the Blood of Christ unto our Souls and Consciences , whereby we are freed from shame and have Boldness towards God. For the whole work of the Application of the Benefits of the Mediation of Christ unto Believers , is his properly . And these are the things which Believers aim at and intend in all their servent Supplications for the Purifying and Cleansing of their Souls by the sprinkling and washing of the Blood of Christ ; the Faith and Perswasion whereof give them Peace and Holy Boldness in the presence of God , without which they can have nothing but shame and Confusion of Face in a sence of their own Pollutions . Sect. 7 How the Blood of Christ was the Meritorious Cause of our Purification as it was offered , in that thereby he procured for us Eternal Redemption , with all that was conducing or needfull thereunto , and how thereby he Expiated our sins , belongs not unto this place to declare . Nor shall I insist upon the more mysterious Way of Communicating cleansing Vertue unto us from the Blood of Christ , by Vertue of our Vnion with him . What hath been spoken may suffice to give a little insight into that Influence which the Blood of Christ hath into this first part of our Sanctification and Holiness . And as for those who affirm , that it no otherwise cleanseth us from our sins , but only because we Believing his Doctrine confirmed by his Death and Resurrection , do amend our Lives , turning from Sin unto Righteousness and Holiness , they renounce the Mystery of the Gospel , and all the proper Efficacy of the Blood of Christ. Sect. 8 ( 3 ) Faith is the Instrumental Cause of our Purification . Purifying their Hearts by Faith , Acts 15. 9. The two unfailing Evidences of sincere Faith are , that within it purifyeth the Heart , and without it worketh by Love. These are the Touch-stone whereon Faith may , yea ought to be tryed . We purifie our Souls in obeying the Truth through the Spirit , 1 Pet. 1. 20. That is , by Believing which is our Original Obedience unto the Truth . And hereby are our Souls purified : Unbelievers and Unclean are the same . Tit. 1. 15. For they have nothing in them whereby they might be Instrumentally cleansed . And we are Purified by Faith. Because ( 1 ) Faith it self is the principal Grace whereby our Nature is restored unto the Image of God , and so freed from our Original Defilement ; Col. 3. 10. Joh. 17. 3. ( 2 ) It is by Faith on our part whereby we receive the Purifying Vertue and Influences of the Blood of Christ whereof we have before Discoursed . Faith is the Grace whereby we constantly adhere and cleave unto Christ. Deut. 4. 4. Josh. 23. 8. Acts 11. 10. And if the Woman who touched his Garment in Faith , obtained Vertue from him to heal her Issue of Blood , shall not those who cleave unto him continually derive Vertue from him for the healing of their spiritual Defilements . ( 3 ) It is by the Working of Faith principally , whereby those Lusts and Corruptions which are Defiling , are mortified , subdued , and gradually wrought out of our Minds . All actual Defilements spring from the Remainders of defiling Lusts , and their depraved Workings in us , Heb. 12. 15. Jam. 1. 14. How Faith worketh to the correcting and subduing of them , by deriving supplyes of the Spirit and Grace to that End from Jesus Christ , as being the Means of our abiding in him whereon alone those supplyes do depend , Joh. 15. 3 , 4 , 5. as also by the Acting of all other Graces which are contrary to the Polluting Lusts of the Flesh and destructive of them , is usually declared , and we must not too far enlarge on these things . ( 4 ) Faith takes in all the Motives which are proposed unto us , to stir us up unto our utmost Endeavours and Diligence in the use of all Means and Wayes for the preventing of the Defilements of sin , and for the Cleansing our Minds and Consciences from the Relicts of Dead Works . And these Motives which are great and many may be reduced unto Two Heads : ( 1 ) A Participation of the Excellent Promises of God at the Present ; the Consideration hereof brings a singular Enforcement on the Souls of Believers to endeavour after universal Purity and Holiness , 2 Cor. 7. 1. And ( 2 ) the future Enjoyment of God in Glory , whereunto we cannot attain without being purifyed from sin , 1 Joh. 3. 1. Now these Motives which are the Springs of our Duty in this Matter , are received and made Efficacious by Faith only . Sect. 9 ( 4 ) Purging from sin is likewise in the Scripture ascribed unto Afflictions of all sorts . Hence they are called Gods Furnace , and his Fining-Pot , Isa. 31. 9. Chap. 48. 10. whereby he taketh away the Dross and Filth of the Vessels of his House . They are called Fire that trieth the Wayes and Works of Men , consuming their Hay and Stubble , and purifying their Gold and Silver , 1 Cor. 3. 13. And this they do through an Efficacy unto the Ends communicated unto them , in the design and by the Spirit of God. For by and in the Cross of Christ , they were cut off from the Curse of the First Covenant , whereunto all Evil and Trouble did belong , and implanted into the Covenant of Grace . The Tree of the Cross being cast into the Waters of Affliction hath rendred them Wholsom and Medicinal . And as the Lord Christ being the Head of the Covenant , all the Afflictions and Persecutions that befall his Members are Originally his , Isa. 63. 9. Acts 9. 5. Col. 1. 24. so they all tend to work us unto a Conformity unto him in Purity and Holiness . And they work towards this Blessed End of purifying the Soul several wayes . For ( 1 ) They have in them some Tokens of Gods Displeasure against sin , which those who are Exercised by them are led by the Consideration of unto a fresh View of the Vileness of it . For although Afflictions are an Effect of Love , yet it is of Love mixed with Care , to obviate and prevent Distempers . Whatever they are else they are alwayes Chastisements ; and Correction respects Faults . And it is our safest course in every Affliction to lodge the Adequate Cause of it in our own Deserts ; as the Woman did , 1 King. 17. 18. and as God directs , Psal. 81. 30 , 31 , 32. Lament . 3. 33 , 34. And this is one Difference between his Chastiments and those of the Fathers of our Flesh ; that he doth it not for his Pleasure , Heb. 12. 9 , 10. Now a View of sin under Suffering makes men loath and abhorre themselves for it , and to be ashamed of it . And this is the first step towards our Purifying of our selves by any Wayes appointed for it . Self-pleasing in Sin is the highest Degree of our Pollution ; and when we loath our selves for it , we are put into the Way at least of seeking after a Remedy . ( 2 ) Afflictions take off the Beauty and Allurements of all Created Good Things and their Comforts , by which the Affections are solicited to commit Folly and Lewdness with them ; that is to embrace and cleave unto them inordinately , whence many Defilements do enensue Gal. 6. 14. This God designs them for , even to wither all the Flowrings of this World in the Minds of men , by discovering their Emptiness , Vanity and Insufficiency to give Relief . This intercepts the disorderly entercourse which is apt to be between them and our Affections whereby our Minds are polluted . For there is a Pollution attending the least inordinate Actings of our Mind and Affections towards Objects either in their own nature sinfull , or such as may be rendred so by an Excess in us towards them , whilest we are under the Command of Loving the Lord our God with all our Minds , Souls , and strength , and that alwayes : ( 3 ) Afflictions take off the Edge , and put a Deadness on those Affections whereby the Corrupt Lusts of the Mind and Flesh , which are the Spring and Cause of all our Defilements do act themselves . They curb those Vigorous and Brisk Affections which were alwayes ready press'd for the service of Lust , and which sometimes carry the Soul into the pursuit of sin , like the Horse into the Battail with Madness and Fury . They are no more such prepared Channels for the Fomes of Concupiscence to empty it self into the Conversation , nor such Vehicles for the spirits of Corrupted Lusts and Inclinations . God I say by Afflictions brings a kind of Death unto the World and the Pleasures of it upon the Desires and Affections of the Soul , which render them unserviceable unto the Remainder of Defiling Lusts and Corruptions . This in some indeed endures but for a season , as when in Sickness , Wants , Fears , Distresses , Losses , Sorrowes , there is a great appearance of Mortification , when yet the strength of sin and the Vigour of Carnal Affections do speedily revive upon the least outward Relief . But with Believers it is not so , but by all their Chastisements they are really more and more delivered from the Pollutions of Sin , and made Partakers of Gods Holiness , 2 Cor. 4. 16 , 17. ( 4 ) God doth by them excite , stir up and draw forth all the Graces of the Spirit into a constant Diligent and Vigorous Exercise , and therein the Work of cleansing the Soul from the Pollution of sin is carried on . A time of Affliction is the Especial season for the peculiar Exercise of all Grace . For the Soul can then no otherwise support or relieve it self . For it is cut short or taken off from other Comforts and Reliefs , every sweet thing being made bitter unto it . It must therefore live not only by Faith and Love , and Delight in God , but in some sence upon them . For if in their Exercise , Supportment and Comfort be not obtained we can have none . Therefore doth such a Soul find it necessary to be constantly abounding in the Exercise of Grace , that it may in any measure be able to support it self under its Troubles or Sufferings . Again , there is no other Way whereby a Man may have a sanctified Use of Afflictions , or a good Issue out of them , but by the assiduous Exercise of Grace . This God calls for , this he designs , and without it Afflictions have no other End but to make men Miserable ; and they will either have no Deliverance from them , or such a one as shall tend to their farther Misery and Ruine . And so have we taken a View of the First Part of our Sanctification and Holiness , which I have the more largely insisted on , because the Consideration of it is utterly neglected by them who frame us an Holiness to consist only in the Practice of Moral Vertue . And I do not know but what hath been delivered may be looked on as Fanatical and Enthusiastical . Yet is there no other Reason why it should be so , but only because it is taken from the Scripture . Neither doth that so much insist on any Consideration of Sin and Sanctification , as this of the Pollution of the one , and the Purifying of it by the other . And to whom the Wisdom and Words of the Holy Ghost are displeasing , we cannot in these things give any satisfaction . And yet I could easily demonstrate , that they were well known to the Ancient Writers of the Church , and for the substance of them were discerned and discussed by the Schoolmen in their Manner . But where men hate the Practice of Holiness , it is to no Purpose to teach them the Nature of it . Sect. 10 But we may not pass over these things without some Reflections upon our selves , and some Consideration of our Concernment in them . And First , Hence we may take a View of our own State and Condition by Nature . It is usefull for us all to be looking back into it ; and it is necessary for them who are under it to be fully acquainted with it . Therein are we wholly defiled , polluted , and every way unclean . There is a Spiritual Leprosie spread all over our Natures , which renders us loathsom to God , and puts us in a state of separation from him . They who were Legally unclean were separated from the Congregation , and therein all the Pledges of Gods Gracious Presence , Numb . 5. 2. It is so Virtually with all them who are spiritually defiled , under that Pollution which is Natural and Universal ; they are abhorred of God and separated from him , which was signified thereby . And the Reason why so many Laws with so great severity and exactness were given about the Cleansing of a Leprous person , and the Judgement to be made thereon , was only to declare the Certainty of the Judgement of God , that no unclean person should approach unto him . Thus is it with all by Nature , and whatever they do of themselves to be quit of it , it doth but hide and not cleanse it . Adam cured neither his Nakedness nor the shame of it by his Fig-leaves . Some have no other Covering of their Natural Filth but outward Ornaments of the Flesh , which encrease it , and indeed rather proclaim it than hide it . The Greatest Filth in the World is covered with the greatest Bravery . See Isa. 3. 16. 17. Whatever we do of our selves in answer unto our Convictions , is a Covering not a Cleansing . And if we dye in this Condition unwashed , uncleansed , unpurified , it is utterly impossible that ever we should be admitted into the Blessed Presence of the Holy God , Rev. 21. 27. Let no man deceive you then with Vain Words . It is not the doing of a few Good Works , it is not an outward Profession of Religion , that will give you an Access with Boldness and Joy unto God. Shame will cover you when it will be too late . Unless you are washed by the Spirit of God , and in the Blood of Christ from the Pollutions of your Natures , you shall not inherit the Kingdom of God , 1 Cor. 6 , 9 , 10 , 11. Yea you will be an horrid spectacle unto Saints and Angels , yea to your selves , unto one another , when the shame of your Nakedness shall be made to appear , Isa. 66. 24. If therefore you would not persih and that Eternally , if you would not perish as base defiled Creatures , an abhorring unto all flesh , Then when your Pride , and your Wealth , and your Beauty , and your Ornaments , and your Dutyes , will stand you in no stead , look out betimes after that only way of purifying and cleansing your Souls , which God hath ordained . But if you love your Defilements , if you are proud of your Pollutions , if you satisfie your selves with your outward Ornaments ; whether Moral , of Gifts , Dutyes , Profession , Conversation ; or Natural , of Body , Wealth , Apparel , Gold and Silver ; there is no Remedy , you must perish for ever , and that under the Consideration of the Basest and Vilest part of the Creation . Sect. 11 Seeing this is the Condition of all by Nature , if any one now shall enquire and ask what they shall doe , what course they shall take , that they may be cleansed according to the Will of God ; in Answer hereunto , I shall endeavour to direct defiled Sinners by sundry steps and degrees in the Way unto the Cleansing Fountain . There is a Fountain set open for Sin and Vncleanness , Zech. 13. 1. But it falleth out with many , as the Wise man speaketh ; The Labour of the Foolish wearyeth every one of them , because he knoweth not how to goe to the City , Eccles. 10. 15. Men weary themselves and pine away under their Pollutions , because they cannot find the Way ; they know not how to go to the Cleansing Fountain . I shall therefore direct them from First to Last according to the best skill I have . 1. Labour after an Acquaintance with it , to know it in its Nature and Effects . Although the Scripture so abounds in the Assertion and Declaration of it as we have shewed , and Believers find a sence of it in their Experience , yet men in common take little Notice of it . Somewhat they are affected with the Guilt of sin , but little or not at all with its Filth . So they can escape the Righteousness of God which they have provoked , they regard not their unanswerableness unto his Holiness whereby they are Polluted . How few indeed do enquire into the Pravity of their Natures , that Vileness which is come upon them by the Loss of the Image of God , or do take themselves to be much concerned therein ? How few do consider aright that Fomes and filthy Spring which is continually bubling up crooked , perverse , defiled Imaginations in their Hearts , and influencing their Affections unto the Lewdness of depraved Concupiscence ? Who meditates upon the Holiness of God in a due Manner , so as to ponder what we our selves ought to be , how Holy , how Upright , how Clean , if we intend to please him or enjoy him ? With what Appearances , what Out-sides of things are most men satisfied ? Yea how do they please themselves in the shades of their own Darkness and Ignorance of these things , when yet an unacquaintedness with this Pollution of sin is unavoidably ruinous unto their Souls ? See the Danger of it , Revel . 3. 16 , 17 , 18. Those who would be cleansed from it must first know it ; and although we cannot do so aright without some convincing Light of the Spirit of God , yet are there Duties required of us in Order thereunto . As ( 1 ) To Search the Scripture , and to consider seriously what it declareth concerning the Condition of our Nature after the Loss of the Image of God. Doth it not declare that it is shamefully naked , destitute of all Beauty and Comeliness , wholly polluted and defiled ? And what is said of that nature which is common unto all , is said of every one who is Partaker of it . Every one is gone aside , every one is become altogether filthy , or stinking , Psal. 53. 3. This is the Glass wherein every man ought to Contemplate himself , and not in foolish flattering Reflections from his own Proud Imaginations ; And he that will not hence learn his Natural Deformity , shall live Polluted and dye Accursed . ( 2 ) He who hath received the Testimony of the Scripture concerning his corrupted and polluted Estate , if he will be at the Pains to trie and Examine himself by the Reasons and Causes that are assigned thereof , will have a farther View of it . When men read , hear , or are instructed in what the Scripture teacheth concerning the Defilement of Sin , and giving some Assent to what is spoken , without an Examination of their own state in particular , or bringing their Souls unto that Standard and Measure , they will have very little advantage thereby ; Multitudes learn that they are polluted by Nature which they cannot gainsay , but yet really find no such thing in themselves . But when men will bring their own Souls to the Glass of the Perfect Law , and consider how it is with them in respect of that Image of God wherein they were at first created , what manner of Persons they ought to be with respect unto the Holiness of God , and what they are , how Vain are their Imaginations , how Disorderly are their Affections , how Perverse all the Actings of their Minds , they will be ready to say with the Leprous Man , Vnclean , unclean . But they are but few who will take the pains to search their own Wounds , it being a matter of smart and trouble to corrupt and carnal Affections . Yet ( 3 ) Prayer for Light and Direction herein is required of all as a Duty . For a Man to know himself , was of Old esteemed the highest Attainment of Humane Wisdom . Some men will not so much as enquire into themselves , and some men dare not , and some neglect the doing of it from spiritual sloth and other deceitfull Imaginations . But he that would ever be purged from his sins , must thus far make bold with himself , and dare to be thus far Wise. And in the use of the Means before prescribed , considering his own Darkness and the Treacheries of his Heart , he is to pray fervently that God by his Spirit would guide and assist him in his search after the Pravity and Defilement of his Nature . Without this he will never make any great or usefull Discoveries . And yet the discerning hereof is the first Evidence that a Man hath received the least Ray of Supernatural Light. The Light of a Natural Conscience will convince Men of , and reprove them for actual sins as to their Guilt , Rom. 2. 14 , 15. But the meer Light of Nature is dark and confused about its own Confusion . Some of the Old Philosophers discerned in general that our Nature was disordered , and complained thereof : But as the Principal Reason of their Complaints was because it would not throughout serve the Ends of their Ambition , so of the Causes and Nature of it , with respect unto God and our Eternal Condition , they knew nothing of it at all . Nor is it discerned but by a Supernatural Light proceeding immediately from the Spirit of God. If any therefore have an Heart or Wisdom to know their own Pollution by sin , without which they know nothing of themselves unto any Purpose , let them pray for that Directing Light of the Spirit of God , without which they can never attain to any usefull Knowledge of it . 2. Those who would indeed be purged from the Pollution of Sin , must endeavour to be affected with it suitably to the Discovery which they have made of it . And as the proper Effect of the Guilt of sin is Fear , so the proper Effect of the Filth of sin is Shame . No man who hath read the Scriptures , can be ignorant how frequently God calls on men to be ashamed and confounded in themselves for the Pollutions and Uncleannesses of their sin . So is it expressed in Answer unto what he requires . O my God , I am ashamed and blush to lift up my face to thee my God , because of our Iniquities , Ezra 9. 6. And by another Prophet , We lye down in our shame , and our Confusion covereth us , for we have sinned against the Lord our God , Jerem. 3. 25. And many other such Expressions are there of this Affection of the Mind with respect unto the Pollution of sin . But we must observe , that there is a Two-fold shame with respect unto it . ( 1 ) That which is Legal , or the product of a meer Legal Conviction of Sin. Such was that in Adam immediately after his Fall. And such is that which God so frequently calls open and profligate sinners unto ; A shame accompanyed with Dread and Terrour , and from which the sinner hath no Relief , unless in such sorry Evasions as our First Parents made use of . And ( 2 ) There is a shame which is Evangelical , arising from a mixed Apprehension of the Vileness of sin , and the Riches of Gods Grace in the Pardon and Purifying of it . For although this latter gives Relief against all terrifying discouraging Effects of shame , yet it encreaseth those which tend to genuine self-Abasement and Abhorrency . And this God still requires to abide in us , as that which tends to the Advancement of his Grace in our Hearts . This is fully Expressed by the Prophet , Ezek. 16. 60 , 61 , 62 , 63. I will remember my Covenant with thee in the Dayes of thy Youth , and I will establish unto thee an Everlasting Covenant ; then shalt thou remember thy Wayes and be ashamed , and I will establish my Covenant with thee , and thou shalt know that I am the Lord , that thou mayest remember and be confounded , and never open thy mouth any more , because of thy shame , when I am pacified toward thee for all that thou hast done , saith the Lord God. There is a shame and Confusion or face for sin , that is a Consequent yea an Effect of Gods renewing his Covenant , and thereby giving in the full Pardon of sin , as being pacified . And the Apostle asks the Romans what Fruit they had in those things whereof they were now ashamed , Chap. 6. 21. Now , after the Pardon of them they were yet ashamed , from the Consideration of their Filth and Vileness . But it is shame in the First sence that I here intend , as antecedent unto the First Purification of our Natures . This may be thought to be in all men ; but it is plainly otherwise , and men are not at all ashamed of their Sins , which they manifest in Various Degrees . For , Sect. 12 ( 1 ) Many are senceless and stupid ; no Instruction , nothing that befalls them will fix any real shame upon them . Of some particular Facts they may be ashamed , but for any thing in their Natures they slight and despise it . If they can but preserve themselves from the known Guilt of such sins as are punishable amongst Men , as to all other things they are secure . This is the Condition of the Generality of men living in sin in this World. They have no inward shame for any thing between God and their Souls , especially not for the Pravity and Defilement of their Natures , no although they hear the Doctrine of it never so frequently . What may outwardly befall them that is shamefull they are concerned in ; but for their Internal Pollutions between God and their Souls they know none . ( 2 ) Some have a Boldness and Confidence in their Condition as that which is well and pure enough . There is a Generation that is pure in their own Eyes , yet are they not washed from their Filthiness , Prov. 30. 12. Although they were never sprinkled with the pure Water of the Covenant , or cleansed by the Holy Spirit ; although their Consciences were never purged from dead Works by the Blood of Christ , nor their Hearts purified by Faith , and so are no Way washed from their Filthiness ; yet do they please themselves in their Condition as pure in their own Eyes , and have not the least sence of any Defilement . Such a Generation were the Pharisees of Old , who esteemed themselves as clean as their Hands and Cups that they were continually washing , though within they were filled with all manner of Defilements , Isa. 65. 4 , 5. And this Generation is such as indeed despise all that is spoken about the Pollution of Sin and its Purification ; and deride it as Enthusiastical ; or a fulsome Metaphor not to be understood . ( 3 ) Others proceed farther , and are so far from taking shame to themselves for what they are , or what they doe , as that they openly Boast of and Glory in the most shamefull sins that Humane Nature can contract the Guilt of . They proclaim their Sins , saith the Prophet , like Sodom , where all the People consented together in the Perpetration of Unnatural Lusts. They are not at all ashamed but Glory in the things , which because they do not here , will hereafter fill them with Confusion of Face , Jerem. 6. 15. Chap. 8. 12. And where once Sin gets this Confidence , wherein it compleats a Conquest over the Law , the in-bred Light of Nature , the Convictions of the Spirit , and in a word God himself , then is it ripe for Judgement . And yet is there a higher Degree of shamelesness in sin . For , ( 4 ) Some content not themselves with Boasting in their own Sins , but also they approve and delight in all those who give up themselves unto the like Out-rage in Sinning with themselves . This the Apostle expresseth as the highest Degree of shameless sinning , Rom. 1. 32. Who knowing the Judgement of God , that they which Commit such things are worthy of Death , not only do the same , but have Pleasure in them that do them . When open Profligate Sinners do as it were make themselves up into Societyes , encouraging and approving one another in their Abominable Courses , so that no Company pleaseth them but such as have obtained an Impudence in sinning , then is the greatest Defiance given unto the Holiness and Righteousness of God. Now such as these will never seek after Cleansing . For why should they do so who are sensible of no Spiritual Pollution , nor have the least touch of shame with respect thereunto ? It is Necessary therefore unto the Duty of Purifying our Souls , that we be affected with shame for the Spiritual Defilements which our Nature under the Loss of the Image of God is even rolled in . And where this is not , it will be but lost Labour that is spent in the Invitation of men to the Cleansing Fountain . Sect. 13 3. Let Person so affected be fully satisfied , that they can never Cleanse or Purifie themselves by any Endeavours that are meerly their own , or by any Means of their own finding out . According unto mens Convictions of the Defilements of sin , so have and alwayes will their Endeavours be after Purification , Hos. 5. 13. And indeed it is the Duty of Believers to purifie themselves more and more in the Exercise of all Purifying Graces , and the use of all Means appointed of God for that Purpose , 2 Cor. 7. 1. And their neglect thereof is the highest Disadvantage , Psal. 38. 5. But men in the state of Nature , concerning whom we now treat , are no way able to cleanse their Natures , or purge themselves . He only who can restore , repair , and renew their Natures unto the Likeness of God , can cleanse them . But here many fall into Mistakes . For when by Reason of their Convictions they can no longer satisfie and please themselves in the Pollution of sin , they goe about by Vain attempts of their own to purifie their Souls , Hos. 5. 13. Jerem. 2. 22. Job 9. 30 , 31. their own Sorrow , and Repentance , and Tears of Contrition , and that sorry Amendment of Life they can attain unto , shall do this Work for them . And every especial defiling Act , or every renewed sence of it , shall have an especial Act of Duty for its Cleansing . But though these things are Good in themselves , yet there is required more Wisdom to the right stating of them , as to their Causes , Respects , Ends , and Use , than they are furnisht withall . Hence are they so frequently abused and turned into an effectual Means not only of keeping Men off and at a Distance from Christ , but also from a due and acceptable Performance of the very Duties themselves pretended unto . For Legal Sorrow or Repentance , or meer Legal Convictions , being trusted unto , will infallibly keep the Soul from coming up unto that Evangelical Repentance which alone God accepts . And meer Reformation of Life rested in , proves opposite to Endeavours for the Renovation of our Natures . But let these Duties be performed however in what Manner you please , they are utterly insufficient of themselves to cleanse our Natural Defilements . Nor will any seek duely for that which alone is effectual unto this Purpose , untill they are fully convinced hereof . Let therefore Sinners hear and know whether they will or will not believe it , that as by Nature they are wholly desiled and polluted with those Abominations of Sin which render them Loathsom in the sight of God , so they have no Power by any Endeavours or Duties of their own to Cleanse themselves ; but by all they doe to this End , they do but farther plunge themselves into the Ditch , and encrease their own Defilements ; yet are all those Duties necessary in their proper Place and unto their proper End. 4. It is therefore their Duty to acquaint themselves with that only Remedy in this Case , that only Means of Cleansing which God hath appointed , and which he makes Effectual . One great End of the Revelation of the Will of God from the Foundation of the World of his Institutions and Ordinances of Worship , was to direct the Souls and Consciences of Men in and unto the Way of their Cleansing , which as it argues his Infinite Love and Care , so the great Importance by the Matter it self . And one Principal Means which Satan from the Beginning made use of to keep men in their Apostasie from God , and to encourage them therein , was by supplying them with innumerable Wayes of Purifications suited to the Imaginations of their dark unbelieving and superstitious Minds . And in like manner when he designed to draw men off from Christ and the Gospel under the Papacy , he did it principally by the suggestion of such present and future Purgatories of Sin as might comply with their Lusts and Ignorance ; of so great Importance is it therefore to be acquainted with the only true real Way and Means hereof . And there are two Considerations that are suited to excite the Diligence of Sinners in this Enquiry . 1. The Weight that is laid on this Matter by God himself . 2. The Difficulty of attaining an Acquaintance with it . And ( 1 ) as hath been observed , any one by considering the Legal Institutions of Old will see what weight God layes hereon . No Sacrifice had any respect unto sin , but there was somewhat Peculiar in it that was for its Cleansing . And there were sundry Ceremonious Ordinances which had no other End but only to purifie from Uncleannesses . ( 2 ) Among all the Promises of the Old Testament concerning the Establishment of the New Covenant and the Grace thereof , which are Many and Precious , there are none more Eminent than those which concern our Cleansing from sin by the Administration of the Spirit , through the Blood of Christ. Some of them have been mentioned before . Which also farther manifests the Care that God hath taken for our Instruction herein . ( 3 ) There is nothing more pressed on us , nothing more frequently proposed unto us in the Gospel than the Necessity of our Purification and the only Way of Effecting it . If therefore either Instructions , or Promises , or Precepts , or all concurring , may evidence the Importance of a Duty , then is this manifested to partake therein . And those who will preferre the Guidance of Carnal Reason and vain Traditions before these Heavenly Directions , shall live in their Ignorance and dye in their Sins . 2 ly , The Difficulty of attaining an Acquaintance with it , is to be duely considered . It is a part of the Mystery of the Gospel , and such a part as is among those which the Wisdom of the World or Carnal Reason esteemeth Foolishness . It is not easily admitted nor received , that we can no otherwise be cleansed from our sins but by the sprinkling of that Blood which was shed so long ago . Yet this and no other way doth the Scripture propose unto us : To fancy that there is any cleansing from sin but by the Blood of Christ , is to overthrow the Gospel . The Doctrine hereof are Persons therefore obliged to enquire after and come to the knowledge of , that being satisfied with its Truth and that this is the only Way of Cleansing Sin appointed and blessed by God himself , their Minds may be exercised about it , and so be taken off from resting on those Vain Medicines and Remedies , which ( having ) nothing else to fix upon ) their own Hearts , and others blind Devotions , would suggest unto them . 5. But now the great Enquiry is , How a sinfull Defiled Soul may come to have an interest in , or be partaker of , the purifying Vertue and Efficacy of the Blood of Christ ? Ans. ( 1 ) The purifying Vertue and Force of the Blood of Christ , with the Administration of the Spirit for its Application to make it effectual unto our Souls and Consciences , is proposed and exhibited unto us in the Promises of the Covenant , 2 Pet. 1. 4. This all the Instances ( which need not be recited ) before produced do testifie unto ; ( 2 ) The only Way to be made partaker of the good things presented in the Promises , is by Faith. So Abraham is said to have received the Promises , Heb. 11. 17. and so are we also , and to receive Christ himself . Now this is not from their being proposed unto us , but from our Believing of that which is proposed , as it is expressed of Abraham , Rom. 4. 19 , 20 , 21. Chap. 10. 6 , 7 , 8 , 9. The whole use , benefit and Advantage of the Promises depends absolutely on our mixing them with Faith , as the Apostle declares , Heb. 4. 1. Where they are mixed with Faith , there they profit us , there we really receive the thing promised . Where they are not so mixed they are of no use , but to aggravate our sins and Unbelief . I know that by some men the whole Nature and Work of Faith is derided . They say it is nothing but a strong fixing of the Imagination upon what is said . However , we know that if a man promise us any thing seriously and solemnly which is absolutely in his Power , we trust unto his Word or believe him , considering his Wisdom Honesty and Ability . This we know is not a meer fixing of the Imagination , but it is a real and usefull Confidence or Trust. And whereas God hath given unto us great and precious Promises , and that under several Confirmations , especially that of his Oath and Covenant , if we do really believe their Accomplishment , and that it shall be unto us according to his Word upon the Account of his Veracity , Divine Power , Righteousness and Holiness ; why shall this be esteemed a Fanatical fixing of the Imagination ? If it be so , it was so in Abraham our Example , Rom. 4. 19 , 20 , 21. But this Blasphemous Figment designed to the overthrow of the Way of Life and Salvation by Jesus Christ , shall be elsewhere more fully examined . God , as was said , gives unto us great and precious Promises , that by them we might be made partakers of the Divine Nature . These Promises he requireth us to receive , and to mix them with Faith ; that is , trusting to and resting on his Divine Power and Veracity , ascribing unto him thereby the Glory of them , to believe that the things promised unto us shall be accomplished , which is the Means by Gods Appointment whereby we shall be really made partakers of them . Such was the Faith of Abraham , so celebrated by our Apostle ; and such was all the true and saving Faith that ever was in the World from the Foundation of it . Wherefore ( 3 ) This is the only Way and Means to obtain an Interest in the Cleansing Vertue of the Blood of Christ. God hath given this Power and Efficacy unto it by the Covenant . In the Promise of the Gospel it is proposed and tendred unto us . Faith in that Promise is that alone which gives us an Interest in it , makes us partakers of it and renders it actually Effectual unto us , whereby we are really Cleansed from sin . ( 4 ) There are Two things which concurre unto the Efficacy of Faith to this Purpose : 1. The Excellency of the Grace or Duty it self . Despise their Ignorance who tell you this is but a deceitfull fixing of the Imagination , for they know not what they say . When men come to the real Practice of this Duty , they will find what it is to discard all other Wayes and pretences of Cleansing , what it is sincerely and really to give unto God , against all Difficulties and Oppositions , the Glory of his Power , Faithfulness , Goodness and Grace , what it is to approve of the Wisdom and Love of God in finding out this Way for us , and the Infiniteness of his Grace in providing it when we were lost and under the Curse , and to be filled with an holy Admiration of him on that Account , all which belong unto the Faith mentioned , neither is it nor can it be acted in a due manner without them ; and when you understand these things , you will not think it so strange that God should appoint this Way of Believing only as the Means to interest us in the purifying Vertue of the Blood of Christ. 2. Hereby are we as hath been shewn united unto Christ , from whom alone is our Cleansing ; He that declares another Way must make another Gospel . 6. Faith in this Case will act it self in and by fervent Prayer . When David had by Sin brought himself into that Condition wherein he stood in need of a new universal Purification , how earnest is he in his Supplications that God would again purge and cleanse him , Psal. 51. And when any Soul is really coming over to the Way of God for his washing in the Blood of Christ , he will not be more earnest and fervent in any Supplication than in this ; and herein and hereby doth Christ communicate of the purging Efficacy of his Blood unto us . And these things may in some measure suffice for the Direction and Guidance of those who are yet wholly under the Pollution of Corrupted Nature , how they may proceed to get themselves cleansed according to the Mind of God. Not that this Order or Method is prescribed unto any ; only these are the Heads of those things which in one Degree or other are wrought in the Souls of them whom Christ will and doth Cleanse from their Sins . Sect. 14 Secondly , Instruction also may be hence taken for them concerning whom our Apostle sayes , Such were you , but ye are washed , but ye are sanctified , but ye are justified in the Name of the Lord Jesus , and by the Spirit of our God , 1 Cor. 6. 9. Such as are freed from the generall Pollution of Nature by the Washing of Regeneration and renewing of the Holy Ghost , Tit. 3. 5. Those I mean who have been made partakers of that cleansing purifying Work of the Holy Ghost , which we have described ; several Duties are incumbent on them with respect hereunto . As , ( 1 ) Continual self-abasement in the Remembrance of that wofull defiled state and Condition from whence they have been delivered . This Consideration is one of them which principally doth influence the Minds of Believers unto Humility , and hideth Pride from them . For what should Creatures of such a base and defiled Extraction have to boast of in themselves ? It is usual I confess , for Vile men of the most Contemptible Beginnings , when they are greatly exalted in the World , to out-goe others in Pride and Elation of Mind , as they are behind them in the Advantages of Birth and Education . But this is esteemed a vile thing amongst men ; and it is but one Potsheard of the Earth boasting it self against another . But when Believers shall consider what was their vile and polluted Estate with respect unto God when first he had regard unto them , it will cause them to walk humbly in a deep sence of it , or I am sure it ought so to doe . God calls his People to self-Abasement , not only from what they are , but from what they were , and whence they came . So he ordained that Confession to be made by him that offered the First-fruits of his Fields and Possessions ; A Syrian ready to perish was my Father , or a Syrian , that is , Laban was ready to destroy my Father , a poor helpless man that went from one Countrey to another for Bread. How is it of Soveraign Mercy that I am now in this State and Condition of Plenty and Peace ? Deut. 16. 4 , 5. And in particular , God wonderfully binds upon them the sence of that defiled Natural Extraction whereof we speak , Ezek. 16. 3 , 4 , 5. And when David upon his great Sin and his Repentance took in all humbling self-abasing Considerations , here he fixeth the Head of them , Psal. 51. 5. Behold I was shapen in Iniquity , and in Sin did my Mother conceive me . His Original natural defilement was that which in the First place influenced him into self-Abasement . So our Apostle frequently calls the Saints to a Remembrance of their former Condition before they were purged , Ephes. 2 , 11 , 12 , 13. 1 Cor. 6. 8 , 9. and therewith are the Minds of all true Believers greatly affected and greatly humbled . When they consider what was their Natural State and Condition , universally leprous and polluted , with what Remainders of it do still abide , it casts them on the Earth , and causeth them to lay their mouths in the Dust. Hence proceed their great and deep Humiliations of themselves , and Confessions of their own Vileness in their Prayers and Supplications . Considering the Holiness of God with whom they have to doe , unto whom they do approach , they are no way able to express what low Thoughts and Apprehensions they have of themselves . Even God himself doth teach them to use figurative Expressions whereby to declare their own Vileness by Nature , which abound in the Scripture . It is true , all Declarations hereof in Prayer and Confession of Sin are derided and scorned by some , who seem to understand nothing of these things , yea to Glory that they do not . Whatever is spoken to express as they are able to the deep sence any have of their Natural Defilement with the Remainder of it , their shame and self-Abasement with respect unto the Holiness of God , is reputed either as false and Hypocritical , or that it containeth such things as for which men ought to be hanged ; such prodigious Impudence in proclaiming a sencelesness of the Holiness of God , and of the Vileness of Sin , have we lived to see and hear of . But when we have to deal with God , who puts no trust in his Servants , and chargeth his Angels with Folly , what shall we say ? What Lowliness becomes then who dwell in Houses of Clay , whose Foundation is in the Dust , and who are crushed before the Moth ? ( 2 ) That Initial Deliverance which Believers have from their Original Pollution of Sin , is a Matter and Cause of everlasting Thankfulness . When our Lord Jesus Christ cleansed the Ten Lepers , he manifests how much it was their Duty to return unto him with their thankfull Acknowledgement , though Nine of them failed therein , Luke 17. 17. And when of Old any one was cleansed from a carnal Defilement , there was an Offering enjoyned him to testifie his Gratitude . And indeed , the Consideration hereof is that which in an eminent manner influenceth the Minds of Believers in all their Gratefull Ascriptions of Glory , Honour , and Praise to Jesus Christ. To him , say they , who loved us , and washed us from our sins in his own Blood , to him be Glory and Dominion for ever and ever , Revel . 1. 5 , 6. And there are three Things which concurr to this Duty . ( 1 ) A due Valuation of the Causes and Means of our Purification , namely , the sprinkling of the Blood of Christ in the Sanctification of the Spirit . As these alone have effected this great Work , so they alone were able so to doe . Had we not been washed in the Blood of Christ , we must have lived and dyed in our Pollutions , and have lain under them to Eternity . For the Fire of Hell will never purge the Defilements of sin , much less will the fictitious Fire of Purgatory cleanse any from them . How ought we then to prize , value and admire both the Vertue or Efficacy of the Blood of Christ , and the Love from whence it was given for us , and is applyed unto us . And because this Valuation and Admiration are Acts of Faith , the very Work it self also of cleansing our Souls is carryed on by them . For by the Exercise of Faith do we continually derive Vertue from Christ to this purpose , as the Woman did by touching of his Garment for the stopping of her Issue of Blood. ( 2 ) Inward Joy and Satisfaction in our Freedom from that shame which deprived us of all Boldness and Confidence in God. This Internal Joy belongs unto the Duty of Thankfulness . For therein is God glorified when we are graciously sensible of the Effects of his Love and Kindness towards us . Every Grace then glorifies God , and expresseth our Thankfulness for his Love , when a Soul finds it self really affected with a sence of its being washed from all its loathsome Defilements in the Blood of Christ , and , being thereby freed from discouraging oppressing shame , to have Filial Boldness in the presence of God. ( 3 ) Acknowledgment in a way of Actual Prayse . Sect. 15 Again ; We have declared not only that there is in our Natural Frame and Spiritual Constitution a Discrepancy to the Holiness of God , and consequently an universal Defilement , but that there is from its Pravity and Disorder a Pollution attending every actual Sin , whether internal of the Heart and Mind only , or external in Sin perpetrated , averse to Holiness and contrary to the carrying on of the Work of Sanctification in us . And sundry things , Believers whose Concernment alone this is , may learn from hence also . As , ( 1 ) How they ought to Watch against Sin and all the Motions of it , though never so secret . They all of them defile the Conscience . And it is an Evidence of a Gracious Soul to be watchfull against sin on this Account . Convictions will make men wary where they are prevalent , by continual Representations of the Danger and Punishment of sin : And these are an allowable Motive to Believers themselves to abstain from it in all known Instances . The Consideration of the Terrour of the Lord , the Use of the Threatnings both of the Law and Gospel , declare this to be our Duty . Neither let any say , that this is servile fear ; that Denomination is taken from the frame of our Minds , and not from the Object feared . When men so fear as thereon to be discouraged and to encline unto a Relinquishment of God , Duty , and Hope , that Fear is servile whatever be the Object of it . And that Fear which keeps from Sin , and excites the Soul to cleave more firmly to God , be the Object of it what it will , is no servile Fear , but an holy Fear of due Reverence unto God and his Word . But this is the most genuinely gracious fear of sin , when we dread the defilement of it , and that Contrariety which is in it to the Holiness of God. This is a Natural Fruit of Faith and Love. And this Consideration should alwayes greatly possess our Minds ; and the truth is , if it do not so , there is no assured Preservative against sin . For together with an Apprehension of that spiritual Pollution wherewith sin is accompanyed , Thoughts of the Holiness of God , of the Care and Concernment of the sanctifying Spirit , of the Blood of Christ , will continually abide in our Minds , which are all efficaciously preservative against Sin. I think that there is no more forceable Argument unto Watchfulness against all sin unto Believers in the whole Book of God , than that which is mannaged by our Apostle , with especial respect unto one kind of sin , but may in Proportion be extended unto all , 1 Cor. 3. 16 , 17. Chap. 6. 15 , 19. Moreover , where this is not , where the Soul hath no respect to the Defilement of sin , but only considers how it may shift with the Guilt of it , innumerable things will interpose , partly arising from the abuse of Grace , partly from Carnal Hopes and foolish Resolutions for after-times , as will set it at Liberty from that watchfull Diligence in universal Obedience which is required of us . The Truth is , I do not believe that any one that is awed only with respect to the Guilt of sin and its Consequents , doth keep up a firm Integrity with regard to inward and outward actings of his Heart and Life in all things . But where the Fear of the Lord and of Sin is influenced by a deep Apprehension of the Holiness of the one and the Pollution that inseparably attends the other , there is the Soul kept alwayes upon its best Guard and Defence . ( 2 ) How we ought to walk humbly before the Lord all our Dayes . Notwithstanding our utmost Watchfulness and Diligence against sin , there is yet no man that liveth and sinneth not . Those who pretend unto a Perfection here , as they manifest themselves to be utterly ignorant of God and themselves , and despise the Blood of Christ , so for the most part they are left visibly and in the sight of men to confute their own Pride and Folly. But to what purpose is it to hide our selves from our selves when we have to do with God ? God knows and our own Souls know , that more or less we are defiled in all that we doe . The best of our Works and Duties brought into the presence of the Holiness of God , are but as filthy raggs . And Man even every man of himself drinketh in Iniquity like water . Our own Cloaths are ready to defile us every day . Who can express the Motions of Lust that are in the Flesh , the irregular actings of Affections , in their inordinate risings up to their Objects , the Folly of the Imaginations of our Hearts and Minds , which as far as they are not Principled by Grace are only evil , and that continually ; with the vanity of our Words , yea with a mixture of much corrupt Communications , all which are defiling , and have Defilements attending of them ? I confess I know not that my Heart and Soul abhorrs any Eruption of the Diabolical pride of man , like that whereby they reproach and scoff at the deepest Humiliations and self-Abasements which poor sinners can attain unto in their Prayers , Confessions and Supplications . Alas ! that our Nature should be capable of such a Contempt of the Holiness of God , such an Ignorance of the infinite distance that is between him and us , and be so senceless of our own Vileness , and of the abominable Filth and Pollution that is in every Sin , as not to tremble at the despising of the lowest Abasements of poor sinners before the Holy God. Behold his Soul which is lifted up is not upright in him , but the Just shall live by his Faith. ( 3 ) How we ought continually to endeavour after the wasting of Sin in the Root and Principle of it . There is a Root of sin in us which springs up and defiles us . Every man is tempted ( that is chiefly and principally ) of his own Lust , and seduced , and then when Lust hath conceived it bringeth forth Sin. It is the Flesh that lusteth against the Spirit , and which bringeth forth corrupted and corrupting , polluted and polluting Fruits . This Principle of Sin , of Aversation from God , of Inclination unto things Sensual and Present , however wounded , weakened , dethroned , impaired , yet still abides in all Believers . And it is the Foundation , the Spring , the Root , the next Cause of all sin in us , which tempts , enticeth , draws aside , conceives and brings forth . And this hath in us all , more or less degrees of Strength , Power and Activity , according as it is more or less mortified by Grace , and the Application of the Vertue of the Death of Christ unto our Souls . And according to its strength and power , so it abounds in bringing forth the defiled Acts of sin . Whilest this retains any considerable Power in us , it is to no purpose to set our selves meerly to watch against the Eruptions of Actual sins in the Frames of our Hearts , in the Thoughts of our Minds , or outward Actions . If we would preserve our selves from multiplying our Defilements , if we would continually be perfecting the Work of Holiness in the Fear of the Lord , it is this we must set our selves against . The Tree must be made good if we expect good Fruit , and the evil Root must be digged up , or evil Fruit will be brought forth . That is , our main Design should be to crucifie and destroy the Body of the sins of the flesh that is in us , the Remainders of the Flesh or In-dwelling sin , by the Wayes and Means which shall afterwards be declared . ( 4 ) Hence also is manifest the Necessity we have of continual Applications to Jesus Christ for cleansing Vertue from his Spirit , and the sprinkling of his Blood on our Consciences in the Efficacy of it to purge them from dead works . We defile our selves every day , and if we go not every day to the Fountain that is open for sin and for uncleanness , we shall quickly be all over Leprous . Our Consciences will be filled with dead Works , so that we shall no way be able to serve the Living God , unless they are daily purged out . How this is done hath been at large before declared . When a Soul filled with self-Abasement , under a sence of its own Defilements , applyes it self unto Christ by Faith for cleansing , and that constantly and continually , with a Fervency answering its sense and Convictions , it is in its Way and proper Course . I am perswaded no true Believer in the World is a stranger unto this Duty . And the more any one abounds therein , the more genuine is his Faith evidenced to be , and the more Humble is his Walk before the Lord. Sect. 16 But it may justly be enquired , upon all that we have discoursed upon this Subject concerning the Defilement of sin , How , if it be so , Believers can be united unto Jesus Christ , or be Members of that Mystical Body whereof he is the Head , or obtain Fellowship with him . For whereas he is absolutely pure , holy , and perfect , how can he have Vnion or Communion with them who are in any thing defiled ? There is no Fellowship between Righteousness and Unrighteousness , no Communion of Light and Darkness , and what can there be between Christ and those that are defiled with sin ? And because he is holy , harmless and undefiled , he is said to be separate from sinners . Many things must be returned unto this Objection , all concurring to take away the seeming difficulty that is in it . As , ( 1 ) It must be granted , that where men are wholly under the Power of their Original Defilement , they neither have nor can have either Union or Communion with Christ. With respect unto such Persons , the Rules before mentioned are universally true and certain : There is no more Communion between them and Jesus Christ , than is between Light and Darkness , as the Apostle speaks expressly , 1 Joh. 1. 6. Whatever Profession they may make of his Name , whatever Expectations they may unduely raise from him in their own Minds , he will say unto them at the last day , Depart from me , I never knew you . No person therefore whatever , who hath not been made Partaker of the washing of Regeneration and the Renovation of the Holy Ghost , can possibly have any Union with Christ. I do not speak this as though our purifying were in order of Time or Nature antecedent unto our Union with Christ , for indeed it is an Effect thereof . But it is such an Effect as immediately and inseparably accompanyeth it ; so that where the one is not , there is not the other . The Act whereby he unites us unto himself , is the same with that whereby he cleanseth our Natures . ( 2 ) Whatever our Defilements are or may be , he is not defiled by them . They adhere only unto a capable Subject , which Christ is not . He was capable to have the Guilt of our sins imputed to him , but not the Filth of one sin adhering to him . A Member of a Body may have a putrified Sore . The Head may be troubled at it , and grieved with it , yet is not defiled by it . Wherefore , where there is a Radical Original Cleansing by the Spirit of Regeneration and Holiness , whereby any one is meet for Union and Communion with Christ , however he may be affected with our partial Pollutions , he is not defiled by them ▪ He is able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compati , condolere , he suffers with us in his Compassion ; but he is not liable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be defiled with us , or for us . The Visible Mystical Body of Christ may be defiled by corrupt Members , Heb. 12. 15. but the Mystical Body cannot be so , much less the Head. ( 3 ) The Design of Christ when he takes Believers into Union with himself , is to purge and cleanse them absolutely and perfectly ; and therefore the present remainders of some Defilements are not absolutely inconsistent with that Union . He gave himself for it , that he might sanctifie and cleanse it with the washing of Water by the Word , that he may present it unto himself a Glorious Church not having spot or wrinkle , or any such thing , but that it should be holy and without blemish , Ephes. 5. 26 , 27. This he aims at , and this he will , in his own Way and in his own Time , perfectly accomplish . But it is not done at once , it is a Progressive Work , that hath many degrees . God did never sanctifie any Soul at once , unless by Death . The Body must dye by reason of Sin. Every Believer is truely and really sanctified at once , but none is perfectly sanctified at once . It is not therefore necessary unto Union that we should be compleatly sanctified , though it is that we should be truely sanctified . Compleat Sanctification is a necessary Effect of Union in its proper Time and Season . See Joh. 15. 1 , 2 , 3 , 4 , 5. ( 4 ) Where the Work of Sanctification and Spiritual Cleansing is really begun in any , there the whole Person is , and is thence denominated Holy. As therefore Christ the Head is Holy , so are all the Members Holy according to their Measure . For although there may be Defilements adhering unto their Actions , yet their Persons are sanctified . So that no unholy Person hath any Communion with Christ , no Member of his Body is unholy , that is , absolutely so , in such a state as thence to be denominated Unholy . ( 5 ) Our Union with Christ is immediately in and by the New Creature in us , by the Divine Nature which is from the Spirit of Holiness , and is Pure and Holy. Hereunto and hereby doth the Lord Christ communicate himself unto our Souls and Consciences ; and hereby have we all our Entercourse with him . Other Adherences that have any Defilement in them , and consequently are opposite unto this Union , he daily worketh out by vertue hereof , Rom. 8. 10. The whole Body of Christ therefore , and all that belongs unto it is holy , though those who are Members of this Body are in themselves oft-times polluted , but not in any thing which belongs to their Union . The Apostle describeth the two-fold Nature , or Principle that is in Believers , the New Nature by Grace , and the Old of Sin , as a double Person , Rom. 7. 19 , 20. And it is the former , the renewed , ( and not the latter , which he calls I also , but corrects as it were that Expression , calling it Sin which dwelleth in him , ) that is the subject of the Vnion with Christ , the other being to be destroyed . ( 6 ) Where the Means of Purification are duely used , no Defilement ensues on any sin that Believers fall into , which doth or can totally obstruct Communion with God in Christ according to the Tenor of the Covenant . There were many things under the Old Testament , that did Typically and Legally defile men that were lyable unto them . But for all of them there were provided Typical and Legal Purifications , which sanctified them as to the purifying of the Flesh. Now no man was absolutely cut off or separated from the People of God for his being so defiled ; but he that being defiled did not take care that he might be Purifyed according to the Law , He was to be cut off from among the People . It is in like manner in things Spiritual and Evangelical . There are many sins whereby Believers are defiled . But there is a Way of Cleansing still open unto them . And it is not meerly the Incidence of a Defilement , but the Neglect of Purification that is inconsistent with their state and Interest in Christ. The Rule of Communion with God , and consequently of Union with Christ in its Exercise , is expressed by David , Psal. 19. 12 , 13. Who can understand his Errors , cleanse thou me from secret sins ; keep back thy Servant also from presumptuous sins , let them not have dominion over me , then shall I be upright , and I shall be innocent from the great transgression . The Design of the Psalmist is to be preserved in such a state and Condition , as wherein he may be upright before God. To be upright before God is that which God requireth of us in the Covenant , that we may be accepted with him , and enjoy the Promises thereof , Gen. 17. 1. He that is so , will be freed from that great Transgression , or that Abundance of sin which is inconsistent with the Covenant , Love and Favour of God. And hereunto three things are required . 1. A constant humble Acknowledgement of Sin ; Who can understand his Errors ? 2. Daily Cleansing from those Defilements which the least and most secret sins are accompanyed withall . Cleanse thou me from secret sins ; and 3. A Preservation from Presumptuous sins , or Wilfull sins committed with an high hand . Where these thing are , there a man is upright , and hath the Covenant-ground of his Communion with God. And whilest Believers are preserved within these Bounds , though they are defiled by sin , yet is there not any thing therein inconsistent with their Union with Christ. ( 7 ) Our Blessed Head is not only pure and Holy , but he is also Gracious and Mercifull , and will not presently cut off a Member of his Body , because it is sick or hath a sore upon it . He is himself passed through his Course of Temptations , and is now above the reach of them all . Doth he therefore reject and despise those that are Tempted , that labour and suffer under their Temptations ? It is quite otherwise , so that on the Account of his own present state his Compassions do exceedingly abound towards all his that are Tempted . It is no otherwise with him as to their Sins and Defilements . These he himself was absolutely freed from in all his Temptations and Sufferings , but we are not . And he is so far from casting us away on that Account , while we endeavour after Purification , as that it draweth out his Compassions towards us . In brief , he doth not unite us to himself because we are perfect , but that in his own Way and Time he may make us so ; not because we are clean , but that he may cleanse us , for it is the Blood of Jesus Christ with whom we have Fellowship , that cleanseth us from all our sins . Sect. 17 Lastly , to wind up this Discourse , There is hence sufficiently evidenced a Comprehensive Difference between a Spiritual Life unto God by Evangelical Holiness , and a Life of Moral Vertue though pretended unto God also . Unto the first , the Original and continual Purification of our Nature and Persons by the Spirit of God and Blood of Christ is indispensibly required . Where this Work is not , there neither is nor can be any thing of that Holiness which the Gospel prescribes , and which we enquire after . Unless the Purification and Cleansing of sin belongs necessarily unto the Holiness of the New Covenant , all that God hath taught us concerning it in the Old Testament and the New , by his Institution of Legal purifying Ordinances , by his Promises to wash purifie and cleanse us , by his Precepts to get our selves cleansed by the Means of our Purification , namely , his Spirit and the Blood of Christ , by his Instructions and Directions of us to make use of those Means of our Cleansing , by his Declarations that Believers are so washed and cleansed from all their Defilements of their sins , are things Fanatical , Enthusiastick Notions , and Unintelligible Dreams . Untill men can rise up to a Confidence enabling them to own such horrible Blasphemies , I desire to know , whether these things are required unto their Morality ? If they shall say they are so , they give us a new Notion of Morality never yet heard of in the World ; and we must expect untill they have further cleared it , there being little or no signification in the great swelling words of Vanity which have hitherto been lavished about it : But if they do not belong thereunto , as it is most certain , the most improved Moralists , that are only so , whether in Notion or Practice , have no regard unto them ; then is their Life of Moral Vertues ( were it as real in them as it is with notorious Vanity pretended ) cast out from all Consideration in a serious Disquisition after Evangelical Holiness . And what hath been spoken may suffice to give us some Light into the Nature of this First Act of our Sanctification by the Spirit , which consists in the Cleansing of our Souls and Consciences from the Pollutions of Sin both Original and Actual . CHAP. VI. The Positive Work of the Spirit in the Sanctification of Believers . ( 1 ) Differences in the Acts of Sanctification as to Order . ( 2 ) The Manner of the Communication of Holiness by the Spirit . ( 3 ) The Rule and Measure whereof is the Revealed Will of God. ( 4 ) As the Rule of its Acceptance is the Covenant of Grace . ( 5 ) The Nature of Holiness as Inward . ( 6 ) Righteousness Habitual and Actual . ( 7 ) False Notions of Holiness removed . ( 8 ) The Nature of a Spiritual Habit. ( 9 ) Applyed unto Holiness , with its Rules and Limitations . ( 10 ) Proved and Confirmed . ( 11 ) Illustrated , and ( 12 ) Practically improved . ( 13 ) The Properties of Holiness as a Spiritual Habit , declared . ( 14 ) 1. Spiritual Dispositions unto Suitable Acts ; ( 15 , 16. ) How expressed in the Scripture . ( 17 ) With their Effects . ( 18 ) Contrary Dispositions unto Sin and Holiness how consistent . ( 19 ) 2. Power ; ( 20 ) The Nature thereof ; or what Power is required in Believers , unto Holy Obedience . ( 21 ) With its Properties and Effects in Readiness and ( 22 ) Facility . ( 23 ) Objections thereunto answered , and ( 24 ) An Enquiry on these Principles after true Holiness in our selves , directed . ( 25 ) Gospel Grace distinct from Morality , and ( 26 ) All other Habits of the Mind . ( 27 , 28 , 29. ) Proved by many Arguments , especially its Relation unto the Mediation of Christ. ( 30 ) The Principal Difference between Evangelical Holiness and all other Habits of the Mind , proved by the Manner and Way of its Communication from the Person of Christ as the Head of the Church , and the peculiar Efficiency of the Spirit therein . ( 31 ) Moral Honesty not Gospel Holiness . Sect. 1 THE Distinction we make between the Acts of the Holy Ghost in the Work of Sanctification , concerneth more the Order of Teaching and Instruction , than any Order of Precedency that is between the Acts themselves . For that which we have passed through concerning the Cleansing of our Natures and Persons , doth not in Order of Time go before those other Acts which leave a real and positive Effect upon the Soul , which we now enter upon the Description of ; nor absolutely in Order of Nature . Yea , much of the Means whereby the Holy Ghost purifieth us , consisteth in this other Work of his which now lyes before us . Only we thus distinguish them and cast them into this Order , as the Scripture also doth , for the Guidance of our Understanding in them , and furtherance of our Apprehension of them . Sect. 2 We therefore now proceed unto that part of the Work of the Holy Spirit , whereby he Communicates the great permanent positive Effect of Holiness unto the Souls of Believers , and whereby he guides and assists them in all the Acts , Works and Duties of Holiness whatever , without which , what we doe is not so , nor doth any way belong thereunto . And this part of his Work we shall reduce unto two Heads , which we shall first propose , and afterwards clear and vindicate . And our First Assertion is , That in the Sanctification of Believers , the Holy Ghost doth work in them , in their whole Souls , their Minds , Wills and Affections , a gracious supernatural Habit , Principle , and Disposition of Living unto God , wherein the Substance or Essence , the Life and Being of Holiness doth consist . This is that spirit which is born of the Spirit , that new Creature , that new and Divine Nature which is wrought in them , and whereof they are made partakers . Herein consists that Image of God whereunto our Natures are repaired by the Grace of our Lord Jesus Christ , whereby we are made conformable unto God , firmly and steadfastly adhering unto him through Faith and Love. That there is such a Divine Principle , such a gracious supernatural Habit , wrought in all them that are Born again , hath been fully proved in our Assertion and Description of the Work of Regeneration . It is therefore acknowledged , that the first supernatural Infusion or Communication of this Principle of spiritual Light and Life , preparing , sitting and enabling all the Faculties of our Souls unto the Duties of Holiness , according to the Mind of God , doth belong unto the Work of our first Conversion . But the preservation , cherishing and encrease of it belongs unto our Sanctification , both its Infusion and Preservation being necessarily required unto Holiness . Hereby is the Tree made good , that the Fruit of it may be good , and without which it will not so be . This is our new Nature , which ariseth not from precedent Actions of Holiness , but is the Root of them all . Habits acquired by a multitude of Acts , whether in things Morall or Artificial , are not a new Nature , nor can be so called , but a readiness for Acting from Use and Custom . But this Nature is from God its Parent , it is that in us which is born of God. And it is Common unto , or the same in all Believers , as to its Kind and Being , though not as to Degrees and Exercise . It is that we cannot learn , which cannot be taught us but by God only , as he teaches other Creatures in whom he planteth a natural Instinct . The Beauty and Glory hereof as it is absolutely inexpressible , so have we spoken somewhat to it before . Conformity to God , Likeness to Christ , Compliance with the Holy Spirit , Interest in the Family of God , Fellowship with Angels , Separation from Darkness and the World , do all consist herein . Sect. 3 Secondly , The Matter of our Holiness consists in our Actual Obedience unto God , according to the Tenor of the Covenant of Grace . For God promiseth to write his Law in our Hearts , that we may fear him and walk in his Statutes . And concerning this in general we may observe two things . 1. That there is a certain fixed Rule and Measure of this Obedience , in a Conformity and Answerableness whereunto it doth consist . This is the Revealed Will of God in the Scripture , Micah 6. 8. Gods Will I say as revealed unto us in the Word is the Rule of our Obedience . A Rule it must have , which nothing else can pretend to be . The secret Will or hidden Purposes of God are not the Rule of our Obedience , Deut. 29. 29. much less are our own Imaginations , Inclinations or Reasons so ; neither doth any thing , though never so specious , which we do in Complyance with them or by their Direction , belong thereunto , Col. 2. 19 , 20 , 21 , 22. But the Word of God is the Adequate Rule of all Holy Obedience . ( 1 ) It is so materially . All that is commanded in that Word belongs unto our Obedience , and nothing else doth so . Hence are we so strictly required neither to add unto it nor to diminish or take any thing from it , Deut. 4. 2. Chap. 12. 32. Josh. 1. 7. Prov. 36. 6. Revel . 22. 18. ( 2 ) It is so formally ; that is , we are not to do only what is commanded , all that is commanded , and nothing else , but whatever we do we are to do it because it is commanded , or it is no part of our Obedience or Holiness , Deut. 6. 24 , 25. Chap. 29. 19. Psal. 119. 9. I know there is an in-bred Light of Nature as yet remaining in us , which gives great Direction as to Moral Good and Evil , commanding the one and forbidding the other , Rom. 2. 14 , 15. But this Light , however it may be made subservient and subordinate thereunto , is not the Rule of Gospel Holiness as such , nor any part of it . The Law which God by his Grace writes in our Hearts , answers unto the Law that is written in the Word that is given unto us ; and as the first is the only Principle , so the latter is the only Rule of our Evangelical Obedience . For this End hath God promised that his Word and his Spirit shall alwayes accompany one another , the one to quicken our Souls , and the other to guide our Lives , Isa. 59. 20. And the Word of God may be considered as our Rule in a threefold Respect . 1. As it requires the Image of God in us . The Habitual Rectitude of our Nature with respect unto God and our Living to him , is Enjoyned us in the Word , yea and wrought in us thereby . The whole Renovation of our Natures , the whole Principle of Holiness before described , is nothing but the Word changed into Grace in our Hearts ; for we are born again by the incorruptible seed of the Word of God. The Spirit worketh nothing in us , but what the Word first requireth of us . It is therefore the Rule of the inward Principle of spiritual Life , and the growth thereof is nothing but its increase in Conformity to that Word . 2. With respect unto all the Actual Frames , Designs and Purposes of the Heart , All the internal Actings of our Minds , All the Volitions of the Will , all the Motions of our Affections are to be regulated by that Word which requires us to Love the Lord our God with all our Minds , all our Souls , and all our Strength . Hereby is their Regularity or Irregularity to be tried . All that Holiness which is in them consists in their Conformity to the Revealed Will of God. 3. With respect unto all our outward Actions and 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 thereof . Such a Spiritual , Heavenly , Supernatural Life , so denominated from its Nature , Causes , Acts and Ends , we must be partakers of in this World , if ever we mind to attain Eternal Life in another . Sect. 7 And herein we shall take what View we are able of the Nature , Glory and Beauty of Holiness , and do confess , it is but little of them which I can comprehend . It is a matter indeed often spoken unto ; but the Essence and true Nature of it , are much hidden from the Eyes of all living men . The sence of what the Scripture proposeth , what I believe , and what I desire an Experience of , that I shall endeavour to declare . But as we are not in this Life perfect in the Duties of Holiness , no more are we in the Knowledge of its Nature . First therefore I say , it is a gracious supernatural Habit , or a Principle of spiritual Life . And with respect hereunto I shall briefly do these three things . 1. Shew what I mean by such an Habit. 2. Prove that there is such an Habit required unto Holiness , yea that the Nature of Holiness consists therein . 3. Declare in general the Properties of it . Sect. 8 1. Our First Enquiry is after the Essence and form of Holiness , that from which any one is truely and really made and denominated Holy ; or what is the formal Reason of that Holiness which our Nature is partaker of in this World. This must be something peculiar , something excellent and sacred , as that which constitutes the great and only Difference that is between Mankind , on their own part , in the sight of God , with respect unto Eternity . Every one that hath this Holiness pleaseth God , is accepted with him , and shall come to the Enjoyment of him . And every one that hath it not , is rejected of him here and hereafter . And this Holiness in the first place doth not consist in any single Acts of Obedience unto God , though good in their own Nature , and acceptable unto him . For such Acts may be performed , yea many of them , by unholy persons , with Examples whereof the Scripture aboundeth . Cain's Sacrifice and Ahab's Repentance , were signal single Acts of Obedience materially ; yet no Acts of Holiness formally , nor did either make or denominate them Holy. And our Apostle tells us , that men may give all their Goods to the Poor , and their Bodies to be burned , and yet be nothing , 1 Cor. 13. yet in single Acts who can go further ? Such Fruits may spring from Seed that hath no Root . Single Acts may evidence Holiness , as Abraham's Obedience in sacrificing his Son , but they constitute none Holy ; nor will a series , a Course , a Multiplication of Acts and Duties of Obedience either constitute or denominate any one so , Isa. 1. 11 , 12 , 13 , 14 , 15. All the Duties , a series and Multiplication whereof are there rejected for want of Holiness , were good in themselves , and appointed of God. Nor doth it consist in an Habitual Disposition of Mind unto any outward Duties , of Piety , Devotion or Obedience , however obtained or acquired . Such Habits there are both Intellectual and Morall . Intellectual Habits are Arts and Sciences . When men by Custom , Usuage , and frequent Acts in the Exercise of any Science , Art or Mystery , do get a ready Facility in and unto all the Parts and Duties of it , they have an Intellectual Habit therein . It is so in things Morall , as to Vertues and Vices . There are some seeds and sparks of Moral Vertues remaining in the Ruines of depraved Nature , as of Justice , Temperance , Fortitude , and the like . Hence God calls on profligate Sinners to remember and shew themselves Men , or not to act contrary to the Principles and Light of Nature , which are inseparable from us as we are Men , Isa. 46. 8. These Principles may be so excited in the Exercise of Natural Light , and improved by Education , Instruction and Example , untill persons by an assiduous diligent performance of the Acts and Duties of them , may attain such a Readiness unto them and Facility in them , as is not by any outward Means easily changed or diverted ; and this is a Moral Habit ; in like manner in the Duties of Piety and Religion , in Acts of outward Obedience unto God , men by the same Means may so accustom themselves unto them , as to have an habitual Disposition unto their Exercise . I doubt not but that it is so unto an high Degree with many superstitious Persons . But in all these things , the Acts do still precede the Habits of the same nature and kind , which are produced by them and not otherwise . But this Holiness is such an Habit or Principle as is antecedent unto all Acts of the same kind , as we shall prove . There never was by any , nor ever can be , any Act or Duty of true Holiness performed , where there was not in Order of Nature antecedently an Habit of Holiness in the Persons by whom they are performed . Many Acts and Duties for the substance of them good and approveable , may be performed without it , but no one that hath the proper Form and Nature of Holiness can be so . And the Reason is , because every Act of true Holiness must have something supernatural in it from an internal renewed Principle of Grace , and that which hath not so , be it otherwise what it will , is no Act or Duty of true Holiness . Sect. 9 And I call this Principle of Holiness an HABIT ; not as though it were absolutely of the same kind with acquired Habits , and would in all things answer to our Conceptions and Descriptions of them : But we only call it so , because in its Effects and Manner of Operation , it agreeth in sundry things with acquired intellectual or moral Habits . But it hath much more Conformity unto a natural unchangeable Instict , than unto any acquired Habit. Wherefore , God chargeth it on men , that in their Obedience unto him they did not answer that instinct which is in other Creatures towards their Lords and Benefactors , Isa. 1. 3. and which they cordially observe , Jerem. 8. 7. But herein God teacheth us more than the Beasts of the Earth , and maketh us wiser than the Fowls of Heaven , Job 35. 11. This therefore is that which I intend ; A Vertue , a Power , a Principle of Spiritual Life and Grace , wrought , created , infused into our Souls , and in-laid in all the Faculties of them , constantly abiding , and unchangeably residing in them , which is antecedent unto , and the next Cause of all Acts of true Holiness whatever . And this is that as was said , wherein the nature of Holiness doth consist , and from which in those that are Adult , the actual Discharge of all Duties and Works of Holiness is inseparable . This abideth alwayes in and with all that are sanctified , whence they are alwayes Holy , and not only so when they are actually exercised in the Duties of Holiness . Hereby are they prepared disposed and enabled unto all Duties of Obedience , as we shall shew immediately , and by the Influence hereof into their Acts and Duties do they become Holy , and no otherwise . Sect. 10 For the further Explanation of it , I shall only add three things . ( 1 ) That this Habit or Principle thus wrought and abiding in us , doth not , if I may so say , Firm its own Station , or abide and continue in us by its own natural Efficacy , in adhering unto the Faculties of our Souls . Habits that are acquired by many Actions , have a natural Efficacy to preserve themselves , untill some Opposition that is too hard for them , prevail against them , which is frequently ( though not easily ) done . But this is preserved in us , by the constant powerfull Actings and Influence of the Holy Ghost . He which works it in us , doth also preserve it in us . And the Reason hereof is because the Spring of it is in our Head Christ Jesus ; it being onely an Emanation of Vertue and Power from him unto us by the Holy Ghost ; if this be not actually and alwayes continued , whatever is in us , would dye and wither of its self . See Ephes. 4. 16. Col. 3. 3. Joh. 4. 14. It is in us as the Fructifying Sap is in a Branch of the Vine or Olive . It is there really and formally , and is the next Cause of the Fruit-bearing of the Branch . But it doth not live and abide by its self , but by a continual Emanation and Communication from the Root . Let that be intercepted and it quickly withers . So is it with this Principle in us , with respect unto its Root Christ Jesus . ( 2 ) Though this Principle or Habit of Holiness be of the same kind or Nature in all Believers , in all that are sanctified , yet there are in them very distinct Degrees of it . In some it is more strong , lively , vigorous and flourishing , in others more weak , feeble and unactive , and this in so great variety , and on so many Occasions , as cannot here be spoken unto . ( 3 ) That although this Habit and Principle is not acquired by any or many Acts of Duty or Obedience , yet is it in a way of Duty preserved , encreased , strengthened and improved thereby . God hath appointed that we should live in the Exercise of it , and in and by the Multiplication of its Acts and Duties , is it kept alive and stirred up , without which it will be weakened and decay . Sect. 11 This being what I intend as to the Substance of it , we must in the next place shew , That there is such a spiritual Habit or Principle of spiritual Life wrought in Believers , wherein their Holiness doth consist . Some few Testimonies of many shall suffice as to its present Confirmation . The Work of it is expressed , Deut. 30. 6. The Lord thy God will Circumcise thy Heart , to love the Lord thy God with all thy Heart and all thy Soul , that thou mayest live . The End of Holiness is that we may live , and the principal Work of Holiness is , to love the Lord our God with all our Hearts and Souls . And this is the Effect of Gods circumcising our Hearts , without which it will not be . Every Act of Love and Fear , and consequently of every Duty of Holiness whatever , is consequential unto Gods circumcising of our Hearts , But it should seem that this Work of God is only a removal of Hinderances , and doth not express the Collation of the Principle which we assert . I answer , that although it were easie to demonstrate , that this Work of circumcising our Hearts cannot be effected without an implantation of the Principle pleaded for in them , yet it shall suffice at present to evince from hence , that this Effectual Work of God upon our Hearts is antecedently necessary unto all Acts of Holiness in us . But herewithall , God writes his Law in our Hearts . Jerem. 31. 33. I will put my Law in their inward parts , and write it in their Hearts . The Habit or Principle which we have described , is nothing but a Transcript of the Law of God , implanted and abiding on our Hearts , whereby we comply with and answer unto the whole Will of God therein . This is Holiness in the Habit and Principle of it . This is more fully expressed , Ezek. 36. 26 , 27. A new Heart will I give you , and a new Spirit will I put within you , and cause you to walk in my Statutes , and ye shall keep my Judgements and do them . The whole of all that actual Obedience , and all those Duties of Holiness which God requireth of us , is contained in these Expressions ; ye shall walk in my Statutes , and keep my Judgements to doe them . Antecedent hereunto , and as the Principle and Cause thereof , God gives a new Heart and a new Spirit . This new Heart is an Heart with the Law of God written in it , as before mentioned ; and this new spirit is the habitual Inclination of that heart unto the Life of God , or all Duties of Obedience . And herein the whole of what we have asserted , is confirmed ; namely , that antecedently unto all Duties and Acts of Holiness whatever , and as the next Cause of them , there is by the Holy Ghost , a new spiritual Principle or habit of Grace , communicated unto us , and abiding in us , from whence we are made and denominated holy . Sect. 12 It is yet more Expressly revealed and declared in the New Testament . Joh. 3. 6. There is a Work of the Spirit of God upon us in our Regeneration , we are born again of the Spirit . And there is the Product of this Work of the Spirit of God in us , that which is born in this new Birth , and that is spirit also . It is something existing in us , that is of a spiritual Nature and spiritual Efficacy . It is something abiding in us , acting in a continual Opposition against the Flesh or Sin ; as Gal. 5. 17. and unto all Duties of Obedience unto God. And untill this spirit is formed in us , that is , our whole Souls have a furnishment of spiritual Power and Ability , we cannot perform any one Act that is spiritually good , not any one Vital Act of Obedience . This Spirit or spiritual Nature , which is born of the Spirit , by which alone we are enabled to live to God , is that Habit of Grace or Principle of holiness which we intend . And so also is it called a New Creature . He that is in Christ is a new Creature , 1 Cor. 5. 17. It is something , that by an almighty creating Act of the Power of God by his Spirit , that hath the Nature of a living Creature , is produced in the Souls of all that are in Christ Jesus . And as it is called the new Creature , so it is also a Divine Nature ; 2 Pet. 1. 4. and a Nature is the Principle of all Operations ; And this is what we plead for . The Spirit of God createth a new Nature in us , which is the Principle and next Cause of all Acts of the Life of God. Where this is not , whatever else there may be , there is no Evangelical Holiness . This is that whereby we are enabled to live unto God , to fear him , to walk in his Wayes , and to yield Obedience according to his Mind and Will. See Ephes. 4. 23 , 24. Col. 3. 10 , 11. this the Scripture plentifully testifieth unto ; but withall I must adde , that as to the proper Nature or Essence of it , no Mind can apprehend it , no Tongue can express it , none can perfectly understand its glory ; some few things may be added to illustrate it . Sect. 13 ( 1 ) This is that whereby we have Vnion with Jesus Christ the Head of the Church . Originally and efficiently the Holy Spirit dwelling in him and us , is the Cause of this Union . But formally this new Principle of Grace is so . It is that whereby we become members of his bones and of his flesh , Ephes. 5. 30. As Eve was of Adam ; she was one with him because she had the same Nature with him , and that derived from him , which the Apsotle alludeth unto , so are we of him , partakers of the same Divine Nature with him . Thus he that is Joyned unto the Lord is one spirit , 1 Cor. 6. 17. that is , of one and the same spiritual Nature with him , Heb. 2. 11 , 14. How excellent is this Grace which gives us our Interest in , and Continuity unto the Body of Christ , and to his Person as our Head. It is the same Grace in the kind thereof which is in the holy Nature of Christ , and renders us one with him . ( 2 ) Our Likeness and Conformity unto God consists herein . For it is the Reparation of his Image in us , Ephes. 4. 23 , 24. Col. 3. 10. Something I hope I apprehend concerning this Image of God in Believers , and of their Likeness unto him , how great a Priviledge it is , what honour safety and security depend thereon , what Duties are required of us on the Account thereof : But perfectly to conceive or express the Nature and Glory of it , we cannot attain unto , but should learn to adore the Grace whence it doth proceed and is bestowed on us , to admire the Love of Christ , and the Efficacy of his Mediation , whereby it is renewed in us ; but the thing it self is ineffable . ( 3 ) It is our Life , our spiritual Life , whereby we live to God. Life is the Foundation and summe of all Excellencies : Without this we are dead in Trespasses and sins , and how we are quickened by the holy Ghost , hath been declared . But this is the internal Principle of Life , whence all Vital Acts in the Life of God do proceed . And whereas we know not well what is the true Form and Essence of Life Natural , only we find it , discern it , and judge of it by its Effects ; much less do we know the Form and Essence of Life Spiritual , which is far more Excellent and Glorious . This is that Life which is hid with Christ in God , Coloss. 3. 3. In which words the Apostle draws a Veil over it , as knowing that we are unable steadfastly to beholds its Glory and Beauty . Sect. 14 But before I proceed unto a further Description of this Principle of Holiness in its Effects , as before laid down , it may not be amiss practically to call over these general Considerations of its Nature ; and our own Concernment in this Truth , which is no empty Notion , will be therein declared . And , First , We may learn hence , not to satisfie our selves , or not to rest in any Acts or Duties of Obedience , in any good Works , how good and usefull soever in themselves , nor howsoever multiplyed by us , unless there be a Vital Principle of Holiness in our Hearts . A few honest Actions , a few usefull Dutyes do satisfie some persons that they are as holy as they should be , or as they need to be . And some mens Religion hath consisted in the multiplying of outward Duties , that they might be meritorious for themselves and others . But God expressely rejecteth not only such Duties , but the greatest multitude of them , and their most frequent Reiteration , if the heart be not antecedently purified and sanctified , if it be not possessed with the Principle of Grace and Holiness insisted on ; Isa. 1. 11 , 12 , 13 , 14 , 15 , 16. Such Acts and Duties may be the Effects of other Causes , the Fruits of other Principles . Meer Legal Convictions will produce them , and put men upon a Course of them . Fears , Afflictions , Terrors of Conscience , Dictates of Reason improved by Education and confirmed by Custom , will direct , yea compell men unto their Observance . But all is lost , men do but labour in the Fire about them , if the Soul be not prepared with this spiritual Principle of habitual Holiness wrought in it immediately by the Holy Ghost . Yet we must here observe these two things . ( 1 ) That so far as these Duties , be they of Morality or Religion , of Piety or Divine Worship , are good in themselves , they ought to be approved , and men encouraged in them . There are sundry wayes whereby the best Duties may be abused and misapplyed , as when men rest in them , as if they were meritorious , or the matter of their Justification before God. For this as is known , is an effectual Means to divert the Souls of sinners from Faith in Christ for Life and Salvation , Rom. 9. 31 , 32. Chap. 10. 3 , 4. And there are Reasons and Causes that render them unacceptable before God , with respect unto the Persons by whom they are performed ; as when they are not done in Faith , for which Cain's Sacrifice was rejected ; and when the Heart is not previously sanctified and prepared with a spiritual Principle of Obedience . But yet on neither of these grounds or pretences can we , or ought we to condemn or undervalue the Duties themselves , which are good in their own nature , nor take off men from the performance of them , yea it were greatly to be desired that we could see more of the Fruits of Moral Vertues , and Duties of Religious Piety among unsanctified Persons than we doe . The World is not in a Condition to spare the good Acts of bad men . But this we may doe , and as we are called we ought to doe : When men are engaged in a course of Duties and good Works , on Principles that will not abide and endure the triall , or for Ends that will spoyl and corrupt all they doe , we may tell them , ( as our Saviour did the Young man , who gave that great Account of his Diligence in all Legal Duties ) one thing is yet wanting unto you ; you want Faith , or you want Christ , or you want a spiritual Principle of Evangelical Holiness , without which all you do will be lost , and come to no account at the last Day . The due Assertion of Grace never was nor never can be an Obstruction unto any Duty of Obedience . Indeed , when any will give up themselves unto such Works or Actings under the Name of Duties and Obedience unto God , which although they may make a specious shew and appearance in the World , yet are evil in themselves , or such as God requireth not of men , we may speak against them , deny them , and take men off from them . So Persecution hath been looked on as a good Work , men supposing they did God good service when they slew the Disciples of Christ , and men giving their Goods unto pious Uses , as they were called , ( indeed impious Abuses ) to have others pray for their Souls , and expiate their sins , when they were gone out of this World. These and the like other innumerable pretended Duties may be judged , condemned , exploded , without the least fear of deterring men from Obedience . ( 2 ) That wherever there is this Principle of Holiness in the Heart , in those that are Adult , there will be the Fruits and Effects of it in the Life , in all Duties of Righteousness , Godliness and Holiness . For the main Work and End of this Principle is to enable us to comply with that Grace of God , which teacheth us to deny all Vngodliness and worldly Lusts , and to live Soberly , and Righteously , and Godly in this present World , Tit. 2. 11 , 12. That which we press for , is the great Direction of our Saviour , make the Tree good , and the Fruit will be so also . And there can be no more vile and sordid Hypocrisie , than for any to pretend unto inward habitual Sanctification , whilest their Lives are barren in the Fruits of Righteousness and Duties of Obedience . Wherever this Root is , there it will assuredly bear Fruit. Secondly , It will appear from hence , whence it is that men propose and steer such various Courses with respect unto Holiness . All men who profess themselves to be Christians , are agreed , in words at least , that Holiness is absolutely necessary unto them that would be saved by Jesus Christ. To deny it , is all one as openly to renounce the Gospel . But when they should come to the practice of it , some take one false Way some another , and some Actually despise and reject it . Now all this ariseth from Ignorance of the true Nature of Evangelical Holiness on the one hand , and Love of Sin on the other . There is nothing wherein we are spiritually and eternally concerned , that is more frequently insisted on , than is the true Nature of Sanctification and Holiness . But the thing it self , as hath been declared , is deep and mysterious , not to be understood without the Aid of spiritual Light in our Minds . Hence some would have Moral Vertue to be Holiness , which as they suppose they can understand by their own Reason , and practise in their own Strength , and I heartily wish that we could see more of the Fruits of it from them . But real Moral Vertue will hardly be abased into an Opposition unto Grace ; the Pretence of it will be so easily , and is so every day . Some on the other hand place all Holiness in superstitious Devotions , in the strict Observance of Religious Duties which Men and not God have appointed . And there is no end of their Multiplication of them , nor measure of the Strictness of some in them . The Reason why men give up themselves unto such soul-deceiving Imaginations , is their Ignorance and hatred of that only true real Principle of Evangelical Holiness which we have discoursed . For , what the World knoweth not in these things , it alwayes hateth . And they cannot discern it clearly , or in its own Light and Evidence ; for it must be spiritually discerned . This the Natural man cannot doe , 1 Cor. 2. 14. And in that false Light of Corrupted Reason wherein they discern and judge it , they esteem it foolishness or Fancy . There is not a more Foolish and Fanatical thing in the World with many , than that internal habitual Holiness which we are in the Consideration of . And hence are they lead to despise and to hate it . But here the Love of Sin secretly take● place , and influenceth their Minds . This universal Change of the●●oul in all its Principles of Operation into the Image and Likeness of God , tending to the Extirpation of all sins and vitious Habits , is that which men fear and abhorre . This makes them take up with Morality and superstitious Devotion , any thing that will pacifie a Natural Conscience , and please themselves or others with a Reputation of Religion . It is therefore highly incumbent on all that would not wilfully deceive their own Souls unto their Eternal Ruine , to enquire diligently into the true Nature of Evangelical Holiness , and above all to take care that they miss it not in the Foundation , in the true Root and Principle of it , wherein a mistake will be pernitious . Thirdly , It is moreover evident from hence , that it is a greater matter to be truely and really holy than most Persons are aware of . We may learn eminently , how great and Excellent a Work this of Sanctification and Holiness is , from the Causes of it . How emphatically doth our Apostle ascribe it unto God even the Father , 1 Thess. 5. 23. Even the God of Peace himself sanctifie you . It is so great a Work as that it cannot be wrought by any but the God of Peace himself . What is the immediate Work of the Spirit therein , what the Influence of the Mediation and Blood of Christ into it , hath been already in part declared , and we have yet much more to adde in our Account of it . And these things do sufficiently manifest , how Great , how Excellent and Glorious a Work it is . For it doth not become Divine and Infinite Wisdom , to engage the immediate Power and Efficacy of such glorious Causes and Means , for the producing of any ordinary or common Effect . It must be somewhat as of great Importance unto the Glory of God , so of an Eminent Nature in it self . And that little Entrance which we have made into an Enquity after its Nature , manifests how Great and Excellent it is . Let us not therefore deceive our selves with the Shadowes and Appearances of things in a few Duties of Piety , or Righteousness , no nor yet with many of them , if we find not this great Work at least begun in us . It is sad to see what trifling there is in these things amongst men . None indeed are contented to be without a Religion , and very few are willing to admit it in its Power . Fourthly , Have we received this Principle of Holiness and of spiritual Life , by the gracious Operation of the Holy Ghost ; there are among many others three Dutyes incumbent on us , whereof we ought to be as carefull as of our Souls . And the First is , Carefully and diligently by all Means to cherish and preserve it in our hearts . This Sacred Depositum of the New Creature , of the Divine Nature , is entrusted with us , to take care of , to cherish and improve . If we willingly or through our neglect suffer it to be wounded by Temptations , weakened by Corruptions , or not exercised in all known Duties of Obedience , our Guilt is great , and our Trouble will not be small . And then Secondly , It is equally incumbent on us , to evidence and manifest it by its Fruits in the Mortification of corrupt Lusts and Affections , in all Duties of Holiness , Righteousness , Charity and Piety in the World. For that God may be glorified hereby , is one of the Ends why he indues our Natures with it . And without these visible Fruits , we expose our entire Profession of Holiness to reproach . And in like manner is it required , that we be thankefull for what we have received . Sect. 15 Secondly ; As This Principle of Inherent Grace or Holiness hath the Nature of an Habit , so also hath it the Properties thereof . And the first Property of an Habit is , that it inclines and disposeth the Subject wherein it is , unto Acts of its own kind , or suitable unto it . It is directed unto a certain End , and enclines unto Acts or Actions which tend thereunto , and that with evenness and Constancy . Yea Moral Habits are nothing but strong and firm Dispositions and Inclinations uuto Moral Acts and Duties of their own kind ; as Righteousness , or Temperance , or Meekness . Such a Disposition and Inclination therefore there must be in this new spiritual Nature or Principle of Holiness which we have described , wherewith the Souls of Believers are in-laid and furnished by the Holy Ghost in their Sanctification . For , Sect. 16 1. It hath a certain End , to enable us whereunto , it is bestowed on us . Although it be a great Work in it self , that wherein the Renovation of the Image of God in us doth consist , yet is it not wrought in any but with respect unto a further End in this World. And this end is , that we may Live to God ; We are made like unto God , that we may live unto God. By the Depravation of our Natures we are alienated from this Life of God , this Divine spiritual Life , Ephes. 4. 18. we like it not , but have an Aversation unto it . Yea , we are under the Power of a Death that is universally opposed unto that Life ; For , to be carnally minded is death , Rom. 8. 6. that is , it is so with respect unto the Life of God , and all the Acts that belong thereunto . And this Life of God hath two parts . ( 1 ) The outward Duties of it , ( 2 ) The inward Frame and Actings of it . For the First ; Persons under the Power of Corrupted Nature may perform them , and doe so , but without Delight , Constancy or Permanency . The Language of that Principle whereby they are Acted is , Behold what a Wearyness it is , Mal. 1. 13. and such Hypocrites will not pray alwayes . But as to the Second , for the internal actings of Faith and Love , whereby all outward Duties should be quickened and animated , they are utter strangers unto them , utterly alienated from them . With respect unto this Life of God , a Life of spiritual Obedience unto God , are our Natures thus spiritually renewed , or furnished with this spiritual Habit and Principle of Grace . It is wrought in us , that by vertue thereof we may live to God , without which we cannot do so in any one single Act or Duty whatever . For , they that are in the flesh cannot please God , Rom. 8. 8. Wherefore , the first Property and inseparable Adjunct of it is , that it enclineth and disposeth the Soul wherein it is , unto all Acts and Duties that belong to the Life of God , or unto all the Duties of holy Obedience , so that it shall attend unto them , not from Conviction or external Impression only , but from an internal genuine Principle so inclining and disposing them thereunto . And these things may be illustrated by what is contrary unto them . There is in the state of Nature a Carnal Mind ; which is the Principle of all Morall and Spiritual Operations in them in whom it is ; And this Carnal Mind hath an Enmity , or is Enmity against God ; it is not subject unto the Law of God , neither indeed can be , Rom. 8. 7. that is , the Bent and Inclination of it lyes directly against spiritual things , or the Mind and Will of God , in all things which concern a Life of Obedience unto himself . Now as this Principle of Holiness is that which is introduced into our Souls in Opposition unto , and to the Exclusion of the Carnal Mind ; so this Disposition and Inclination of it , is opposite and contrary unto the Enmity of the Carnal Mind , as tending alwayes unto Actions spiritually good , according to the Mind of God. Sect. 17 2. This Disposition of Heart and Soul , which I place as the first Property or Effect of the Principle of Holiness before declared and explained , is in the Scripture called , Fear , Love , Delight , and by the names of such other Affections as express a constant regard and inclination unto their Objects . For these things do not denote the Principle of Holiness it self , which is seated in the Mind , or Understanding and Will , whereas they are the names of Affections only ; but they signifie the first Way whereby that Principle doth act it self in an holy Inclination of the Heart unto Spiritual Obedience . So when the People of Israel had engaged themselves by solemn Covenant , to hear and do whatsoever God commanded , God addes concerning it , Oh that there were such an Heart in them , that they would fear me , and keep all my Commandements alwayes , Deut. 5. 29. that is , that the Bent and Inclinations of their Hearts were alwayes unto Obedience . It is that which is intended in the Promise of the Covenant , Jerem. 32. 39. I will give them one Heart , that they may fear me , which is the same with the new Spirit , Ezek. 11. 19. The new Heart , as hath been declared , is the new Nature , the new Creature , the new spiritual supernatural Principle of Holiness ; The first Effect , the first Fruit hereof is , the Fear of God alwayes , or a New spiritual Bent and Inclination of Soul unto all the Will and Commands of God. And this new Spirit , this Fear of God , is still expressed as the inseparable Consequent of the new Heart , or the writing of the Law of God in our Hearts , which are the same . So it is called , Fearing the Lord and his goodness , Hos. 3. 5. In like manner it is expressed by Love , which is the Inclination of the Soul unto all Acts of Obedience unto God and Communion with him , with Delight and Complacency . It is a Regard unto God and his Will , with a Reverence due unto his Nature , and a Delight in him suited unto that Covenant-Relation wherein he stands unto us . Sect. 18 3. It is moreover expressed by being spiritually minded : To be Spiritually minded is Life and Peace , Rom. 8. 6. that is , the bent and inclination of the Mind unto spiritual things , is that whereby we Live to God , and enjoy Peace with him , it is Life and Peace . By Nature we savour only the things of the flesh , and mind Earthly things , Phil. 3. 19. our Minds or Hearts are set upon them , disposed towards them , ready for all things that lead us to the Enjoyment of them , and Satisfaction in them . But , hereby we mind the things that are above , or set our Affections on them , Coloss. 3. 3. By vertue hereof David professeth , that his Soul followed hard after God ; Psal. 63. 8. or inclined earnestly unto all those Wayes whereby he might live unto him , and come unto the Enjoyment of him : Like the Earnestness which is in him who is in the pursuit of something continually in his Eye , as our Apostle expresseth it , Phil. 3. 13 , 14. By the Apostle Peter it is compared unto that natural inclination which is in those that are hungry unto Food , 1 Pet. 2. 2. As new-born Babes desire the sincere Milk of the Word , that you may grow thereby ; which is a constant unalterable Inclination . This therefore is that which I intead . Every Nature hath its Disposition unto Actings suitable unto it . The Principle of Holiness is such a Nature , a New or Divine Nature ; wherever it is , it constantly inclines the Soul unto Duties and Acts of Holiness ; it produceth a constant Disposition unto them . And as by the Principle it self , the contrary Principle of Sin and Flesh is impaired and subdued , so by this gracious Disposition , the Inclination unto sin which is in us , is weakened , impaired , and gradually taken away . Sect. 19 Wherefore , wherever this Holiness is , it doth dispose or encline the whole Soul unto Acts and Duties of Holiness , and that ( 1 ) Universally or impartially ; ( 2 ) Constantly or Evenly . ( 3 ) Permanently , unto the End. And where these things are not , no Multiplication of Duties will either make or Denominate any Person Holy. ( 1 ) There is no Duty of Holiness whatever , but there is a Disposition in a sanctified heart unto it . There is a respect unto all Gods Commands . Some of them may be more contrary unto our natural Inclinations than others , some more cross unto our present secular Interests , some attended with more Difficulties and disadvantages than others ; and some may be rendred very hazardous by the circumstances of Times and Seasons . But however , if there be a gracious Principle in our Hearts , it will equally encline and dispose us unto every one of them in its proper place and season . And the Reason hereof is , because it being a new Nature , it equally enclines unto all that belongs unto it , as all Acts of Holy Obedience doe . For every Nature hath an equal Propensity unto all its natural Operations , in their Times and Seasons . Hence our Saviour tried the rich Young Man , who gave an Account of his Duties and Righteousness , with one that lay close unto his secular Interests and worldly Satisfactions . This immediately carryed him off , and evidenced that all he had done besides , was not from an internal Principle of spiritual Life . Any other Principle or Cause of Duties and Obedience , will upon Sollicitations give way unto an habitual Reserve of one thing or other that is contrary thereunto . It will admit either of the Omission of some Duties , or of the Commission of some Sin , or of the retaining of some Lust. So Naaman , who vowed Obedience upon his Conviction of the Power of the God of Israel , would nevertheless upon the sollicitation of his Worldly interest , have a Reserve to bow in the house of Rimmon . So Omissions of Duties that are dangerous , in a way of Profession , or the Reserve of some corrupt Affections , Love of the World , Pride of Life , will be admitted upon any other Principle of Obedience , and that habitually . For even those who have this real spiritual Principle of Holiness , may be surprized into actual Omission of Duties , Commission of sins , and a temporary indulgence unto Corrupt Affections . But habitually they cannot be so . An habitual Reserve for any thing that is sinfull or Morally evil , is eternally inconsistent with this Principle of Holiness . Light and Darkness , Fire and Water , may as soon be reconciled in one . And hereby is it distinguished from all other Principles , Reasons or Causes , whereon men may perform any Duties of Obedience towards God. Sect. 20 ( 2 ) It thus disposeth the Heart unto Duties of Holiness constantly and evenly . He in whom it is feareth alwayes , or is in the Fear of the Lord all the day long . In all instances , on all Occasions , it equally disposeth the Mind unto Acts of Holy Obedience . It is true , that the Actings of Grace which proceed from it , are in us sometimes more intense and vigorous than at other times . It is so also , that we are our selves sometimes more watchfull , and diligently intent on all Occasions of acting Grace , whether in Solemn Duties , or in our general Course , or on particular Occasions , than we are at some other times . Moreover , there are especial Seasons wherein we meet with greater Difficulties and Obstructions from our Lusts and Temptations than ordinary , whereby this holy Disposition is intercepted , and impeded . But notwithstanding all these things , which are contrary unto it , and obstructive of its Operations , in it self and its own Nature it doth constantly and evenly , encline the Soul at all Times and on all Occasions , unto Duties of Holiness . Whatever falls out otherwise , is Accidental unto it . This Disposition is like a Stream that ariseth equally from a living Fountain , as our Saviour expresseth it ; John 4. 14. A Well of Water springing up into everlasting Life . As this stream passeth in its Course it may meet with Oppositions , that may either stop it or divert it for a season : But its Waters still press forward continually . Hereby doth the Soul set God alwayes before him , and walk continually as in his sight . Men may perform Duties of Obedience unto God , yea many of them , yea be engaged into a constant Course of them as to their outward performance , on other Grounds , from other Principles , and by vertue of other Motives . But whatever they are , they are not a new Nature in and unto the Soul , and so do not dispose men constantly and evenly unto what they lead unto . Sometimes their Impressions on the Mind are strong and violent , there is no withstanding of them but the Duties they require must instantly be complyed withall . So is it when Convictions are excited by Dangers or Afflictions , strong Desires , or the like . And again , they leave the Soul unto its own Formality and Course , without the least impression from them towards any Duties whatever . There is no Cause nor Principle , or Reason of Obedience , besides this one insisted on , that will evenly and constantly incline unto the Acts of it . Men proceeding only upon the Power of Convictions , are like those at Sea , who sometimes meet with storms or vehement winds which sit them for their Course , and would seem immediately to drive them as it were with Violence into their Port or Harbour , but quickly after they have an utter Calme , no breath of Air stirres to help them forward ; and then it may be after a while another gust of wind befalls them , which they again suppose will dispatch their Voyage ; but that also quickly fails them . Where this Principle is , Persons have a natural Current which carryes them on quickly , evenly , and constantly ; And although they may sometimes meet with Storms , Tempests , and Cross winds , yet the Stream , the Current which is natural , at length worketh its way , and holds on its course through all external occasional impediments . Sect. 23 ( 3 ) It is also permanent herein , and abideth for ever . It will never cease inclining and disposing the whole Soul unto Acts and Duties of Obedience , untill it comes unto the End of them all in the Enjoyment of God. It is living Water , and whosoever drinketh of it , shall never thirst any more , that is , with a total indigence of Supplyes of Grace , but it is a Well of Water springing up into everlasting Life , Joh. 4. 14. It springs up , and that as alwayes without intermission , because it is living water from which Vital Acts are inseparable , so permanently without ceasing , it springs up into Everlasting Life , and faileth not untill those in whom it is , are safely lodged in the Enjoyment of it . This is expressly promised in the Covenant . I will put my Fear in their Hearts , and they shall not depart from me , Jer. 32. 40. They shall never doe so in whom is this Fear , which is permanent and Endless . It is true , that it is our Duty , with all Care and Diligence , in the use of all Means , to preserve , cherish and improve both the Principle it self , and its actings in these Holy Dispositions . We are to shew all Diligence unto the full Assurance of Hope unto the End ; Heb. 6. 11. And in the use of Means and the Exercise of Grace is it , that it is infallibly kept and preserved , Isa. 40. 31. And it is also true , that sometimes , in some Persons , upon the fierce interpositions of Temptations , with the violent and deceitfull working of Lusts , the Principle it self may seem for a Season to be utterly stifled , and this Property of it to be destroyed ; as it seems to have been with David under his sad Fall and decay . Yet such is the Nature of it , that it is immortal , everlasting , and which shall never absolutely dye ; such is the Relation of it unto the Covenant-Faithfulness of God , and Mediation of Christ , as that it shall never utterly cease or be extinguished . It abideth disposing and enclining the Heart unto all Dutyes of Holy Obedience unto the grave . Yea ordinarily , and where its genuine Work and Tendency is not interrupted by cursed Negligence or Love of the World , it thrives and growes continually unto the End. Hence some are not only Fruitfull , but Fat and flourishing in their Old Age , and as the outward man decayeth , so in them the inward man is dayly renewed in Strength and Power . But as unto all other Principles of Obedience whatever , as it is in their own nature to decay and wither , all their actings growing insensibly weaker and less efficacious , so for the most part either the increase of Carnal Wisdom , or the Love of the World , or some powerfull Temptations at one time or other put an utter end unto them , and they are of no use at all . Hence there is not a more secure Generation of sinners in the World , than those who have been acted by the Power of Conviction unto a course of Obedience in the performance of many Duties . And those of them who fall not openly to Profaneness or Lasciviousness , or Neglect of all Duties of Religion , do continue in their Course , from what they have been habituated unto , finding it complyant with their present Circumstances and Conditions in the World , as also having been preserved from such Wayes and Practices as are inconsistent with their present course by the power of their former Convictions . But the Power of these Principles , of Conviction , Education , Impressions from Afflictions , Dangers , Fears , all in one , dye before men , and if their eyes were open , they might see the End of them . In this manner therefore , doth the New Divine Nature that is in Believers , dispose and encline them , impartially , evenly and permanently unto all Acts and Duties of Holy Obedience . Sect. 24 One thing yet remains to be cleared , that there may be no mistake in this matter . And this is , that in those who are thus constantly enclined and disposed unto all the Acts of an Heavenly spiritual Life , there are yet remaining contrary Dispositions and Inclinations also . There are yet in them Inclinations and Dispositions to sin , proceeding from the Remainders of a contrary habitual Principle . This the Scripture calls the Flesh , Lust , the sin that dwelleth in us , the Body of Death ; being what yet remaineth in Believers of that vitious corrupted Depravation of our Nature , which came upon us by the loss of the Image of God , disposing the whole Soul unto all that is evil . This yet continueth in them , enclining them unto Evil , and all that is so , according to the Power and Efficacy that is remaining unto it in various Degrees . Sundry things are here observable ; as ( 1 ) This is that which is singular in this Life of God. There are in the same Mind , Will and Affections , namely , of a Person Regenerate , contrary Habits and inclinations , continually opposing one another , and acting adversly about the same Objects and Ends. And this is not from any Jarrings or Disorder between the distinct Faculties of the Soul it self , as in Natural men there are adverse Actings between their Wills and Affections on the one hand bent unto sin , and the Light of their Minds and Consciences on the other , prohibiting the committing of sin , and condemning its Commission , which Disorder is discernible in the Light of Nature , and is sufficiently canvased by the Old Philosophers . But these contrary Habits , Inclinations and Actings are in the same Faculties . ( 2 ) As this cannot be apprehended but by vertue of a previous Conviction and acknowledgement , both of the total Corruption of our Nature by the Fall , and the Initial Renovation of it by Jesus Christ , wherein these contrary Habits and Dispositions do consist , so it cannot be denyed without an open Rejecting of the Gospel , and Contradiction to the Experience of all that do Believe , or know any thing of what it is to live to God. We intend no more but what the Apostle so plainly asserts , Gal. 5. 17. The Flesh lusteth against the Spirit , and the Spirit against the Flesh ; that is , in the Mind , Will and Affections of Believers , and these are contrary the one unto the other ; they are contrary Principles attended with contrary Inclinations and Actings , so that ye cannot do the things that ye would . ( 3 ) There cannot be contrary Habits meerly Natural or Moral in the same Subject , with respect unto the same Object , at the same time ; at least they cannot be so in any high Degree , so as to encline and act contrary one to another with Urgency or Efficacy . For violent Inclinations unto sin , and a Conscience fiercely condemning for sin , whereby sinners are sometimes torn and even distracted , are not contrary Habits in the same Subject . Only Conscience brings in from without the Judgment of God , against what the Will and Affections are bent upon . Sect. 25 But it is , as was said , otherwise in the contrary Principles or Habits of spirit and flesh , of Grace and Sin , with their adverse inclinations and actings . Only they cannot be in the highest Degree at the same time , nor be equally prevalent or predominant in the same instances . That is , Sin and Grace cannot bear rule in the same Heart at the same time , so as that it should be equally under the conduct of them both . Nor can they have in the same Soul contrary Inclinations equally efficacious ; for then would they absolutely obstruct all sorts of Operations whatever . Nor have they the same influence into particular Actions , so as that they should not be justly denominated from one of them either gracious or sinfull . But by Nature the vitious depraved Habit of sin , or the flesh , is wholly predominant and universally prevalent , constantly disposing and enclining the Soul to sin . Hence all the Imaginations of mens hearts are evil , and that continually : And , they that are in the Flesh cannot please God. There dwelleth no good thing in them , nor can they do any thing that is good ; and the Flesh is able generally to subdue the Rebellions of Light , Convictions and Conscience , against it . But , upon the Introduction of the New Principle of Grace and Holiness in our Sanctification , this Habit of sin is weakened , impaired , and so disenabled , as that it cannot nor shall encline unto sin with that Constancy and Prevalency as formerly , nor press unto it ordinarily with the same Urgency and Violence . Hence in the Scripture it is said to be dethroned by Grace , so as that it shall not reign or lord it over us , by hurrying us into the pursuit of its uncontroulable inclinations , Rom. 6. 12. Concerning these things the Reader may consult my Treatises of the Remainder of Indwelling sin , and the Mortification of it in Believers . Sect. 26 But so it is , that this flesh , this Principle of Sin , however it may be dethroned , corrected , impaired and disabled , yet is it never wholly and absolutely dispossessed and cast out of the Soul in this Life . There it will remain , and there it will work , seduce and tempt , more or less , according as its remaining Strength and Advantages are . By Reason hereof , and the Opposition that hence ariseth against it , the Principle of Grace and Holiness cannot , nor doth perfectly and absolutely , encline the Heart and Soul unto the Life of God and the Acts thereof , so as that they in whom it is should be sensible of no Opposition made thereunto , or of no contrary motions and inclinations unto sin . For , the Flesh will lust against the Spirit , as well as the Spirit against the Flesh , and these are contrary . This is the Analogie that is between these two States . In the state of Nature , the Principle of sin or the Flesh is predominant and bears rule in the Soul , but there is a Light remaining in the Mind , and a Judgment in the Conscience , which being heightned with Instructions and Convictions doe continually oppose it , and condemn Sin both before and after its commission . In them that are Regenerate it is the Principle of Grace and Holiness that is predominant and beareth rule : But there is in them still a Principle of Lust and sin , which rebells against the Rule of Grace , much in the proportion that Light and Convictions rebell against the Rule of sin in the Unregenerate . For as they hinder men from doing many evils , which their ruling Principle of sin strongly inclines them unto , and puts them on many Dutyes that it likes not ; so do these on the other side in them that are Regenerate : They hinder them from doing many good things which their ruling Principle inclines unto , and carry them into many Evils which it doth abhorr . Sect. 27 But this belongs unto the Principle of Holiness , inseparably and necessarily ; that it inclineth and disposeth the Soul wherein it is , universally unto all Acts of Holy Obedience . And these inclinations are predominant unto any other , and keep the Soul pointed to Holiness continually . This belongs unto its Nature , and where there is a Cessation or Interruption in these inclinations , it is from the prevailing Re-action of the Principle of Sin , it may be , advantaged by outward Temptations and Incentives , which an holy Soul will constantly contend against . Where this is not , there is no Holiness . The Performance of Dutyes , whether of Religious Worship , or of Morality , how frequently , sedulously and usefully soever , will denominate no man Holy , unless his whole Soul be disposed and possessed with prevalent inclinations unto all that is spiritually Good , from the Principle of the Image of God renewed in him . Outward Dutyes of what sort soever , may be multiplyed upon Light and Conviction , when they spring from no root of Grace in the Heart , and that which so riseth up will quickly wither , Math. 13. And this free , genuine , unforced Inclination of the Mind and Soul evenly and universally unto all that is Spiritually Good , unto all Acts and Duties of Holiness , with an inward labouring to break through and to be quit of all Opposition , is the first Fruit and most pregnant Evidence of the Renovation of our Natures by the Holy Ghost . It may be enquired , Whence it is , ( if the Habit or inherent Principle of Holiness do so constantly encline the Soul unto all Dutyes of Holiness and Obedience ) that David prayes , that God would incline his Heart unto his Testimonies , Psal. 119. 36. For it should seem from hence to be a new Act of Grace that is required thereunto , and that it doth not spring from the Habit mentioned , which was then eminent in the Psalmist . Ans. ( 1 ) I shall shew afterwards , that notwithstanding all the Power and Efficacy of Habitual Grace , yet there is required a new Act of the Holy Spirit by his Grace , unto its actual Exercise in particular instances . ( 2 ) God enclines our Hearts to Dutyes of Obedience principally by strengthening , encreasing , and exciting the Grace we have received , and which is inherent in us . But we neither have , nor ever shall have in this World , such a stock of spiritual Strength , as to doe any thing as we ought , without Renewed Co-operations of Grace . Sect. 29 Thirdly , There is Power accompanying this Habit of Grace as well as Propensity or Inclination . It doth not meerly dispose the Soul to holy Obedience , but enables it unto the Acts and Dutyes of it . Our Living unto God , our walking in his Wayes and Statutes , keeping his Judgements , which things express our whole Actual Obedience , are the Effects of the New Heart that is given unto us , whereby we are enabled unto them , Ezek. 36. 26 , 27. But this must be somewhat further and distinctly declared . And ( 1 ) I shall shew , That there is such a Power of holy Obedience in all that have the Principle of Holiness wrought in them by the Sanctification of the Holy Spirit , which is inseparable from it ; and ( 2 ) shew , What that Power is , or wherein it doth consist . That by Nature we have no Power unto , or for any thing that is Spiritually good , or to any Acts or Dutyes of Evangelical Holiness , hath been sufficiently proved before . When we were yet without strength in due time Christ dyed for the Vngodly , Rom. 5. 6. Untill we are made partakers of the Benefits of the Death of Christ in and by his sanctifying Grace , as we are ungodly , so we are without strength , or have no Power to live to God. But , as was said , this hath been formerly fully and largely confirmed in our Declaration of the impotency of our Nature by Reason of its Death in Sin , and so need not here to be further insisted on . Sect. 30 The present Assertion which we are to prove is , That there is in and by the Grace of Regeneration and Sanctification , a Power and Ability given unto us of living unto God , or performing all the Duties of acceptable Obedience . This is the first Act of that Spiritual Habit , arising out of it and inseparable from it . It is called Strength or Power , Isa. 40. 31. They that wait upon the Lord shall renew their strength , that is , for and unto Obedience , or walking with God without Weariness ; Strength they have , and in their Walking with God it is renewed or encreased . By the same Grace are we strengthened with all might according to the glorious Power of God , Col. 1. 11. or strengthened with might by his Spirit in the inner man , Ephes. 3. 16. whereby we can do all things through Christ that strengtheneth us , Phil. 4. 13. In our Calling or Conversion to God , all things are given unto us by his Divine Power which pertain unto Life and Godliness , 2 Pet. 1. 3. every thing that is needfull to enable us unto a holy Life . The Habit and Principle of Grace that is wrought in Believers , gives them new Power and spiritual Strength unto all Dutyes of Obedience . The Water of the Spirit therein , is not only a Well of Water abiding in them , but it springeth up into everlasting Life , Joh. 4. 14. or enables us continually to such gracious Actings as have a Tendency thereunto . There is a sufficiency in the Grace of God bestowed on them that Believe , to enable them unto the Obedience required of them . So God told our Apostle , when he was ready to faint under his Temptations , that his Grace was sufficient for him , 2 Cor. 12. 9. or there is a Power in all that are sanctified , whereby they are able to yield all holy Obedience unto God. They are alive unto God , alive to Righteousness and Holiness . They have a Principle of spiritual Life ; and where there is Life , there is Power in its Kind and for its End. Whence there is not in our Sanctification only a Principle or inherent Habit of Grace bestowed on us , whereby we really and habitually as to State and Condition differ from all unregenerate persons whatever , but there belongs moreover thereunto , an active Power or an Ability for and unto spiritual holy Obedience , which none are partakers of but those who are so sanctified . And unto this Power there is a respect in all the Commands or Precepts of Obedience , that belong to the New Covenant . The Commands of each Covenant respect the Power given in and by it . Whatever God required or doth require of any , by vertue of the Old Covenant or the Precepts thereof , it was on the Account of , and proportionate unto , the strength given under and by that Covenant . And that we have lost that strength by the Entrance of sin , exempts us not from the Authority of the Command ; and thence it is that we are righteously obliged to doe , what we have no Power to perform . So also the Command of God under the new Covenant , as to all that Obedience which he requireth of us , respects that Power which is given and communicated unto us thereby . And this is that Power which belongs unto the New Creature , the Habit and Principle of Grace and Holiness , which as we have proved , is wrought by the Holy Ghost in all Believers . Sect. 31 We may therefore enquire into the Nature of this spiritual Power , what it is , and wherein it doth consist . Now this cannot be clearly understood without a due Consideration of that Impotency unto all spiritual good which is in us by Nature , which it cures and takes away . This we have before at large declared , and thither the Reader is referred . When we know what it is to be without Power or Strength in Spiritual things , we may thence learn what it is to have them : To this purpose we may consider , that there are three things or Faculties in our Souls , which are the Subject of all Power or Impotency in spiritual things ; namely , our Vnderstandings , Wills and Affections . That our spiritual Impotency ariseth from their Depravation hath been proved before ; and what Power we have for holy spiritual Obedience , it must consist in some especial Ability communicated distinctly unto all these Faculties . And our Enquiry therefore is , What is this Power in the Mind , what in the Will , and what in the Affections . And , ( 1 ) This power in the Mind consists in a spiritual Light and Ability to discern spiritual Things in a spiritual Manner , which Men in the state of Nature are utterly devoyd of , 1 Cor. 2. 13 , 14. The Holy Spirit in the first Communication of the Principle of spiritual Life and Holiness , shines into our Hearts , to give us the knowledge of the Glory of God in the face of Jesus Christ , 2 Cor. 4. 6. yea this strengthening of the Mind by saving Illumination , is the most eminent Act of our Sanctification . Without this there is a Veil , with Fear and Bondage upon us , that we cannot see into spiritual things . But where the Spirit of God is , where he comes with his sanctifying Grace , there is Liberty ; And thereby we all with open face beholding as in a Glass the Glory of the Lord , are changed into the same Image from Glory to Glory , 2 Cor. 3. 18. See Ephes. 1. 17 , 18. Sect. 32 Wherefore , all sanctified Believers have an Ability and Power in the renewed Mind and Understanding , to see , know , discern and receive spiritual Things , the Mysteries of the Gospel , the Mind of Christ , in a due and spiritual Manner . It is true , they have not all of them this Power and Ability in the same Degree ; but every one of them hath a sufficiency of it , so as to discern what concerns themselves and their Dutyes necessarily . Some of them seem indeed to be very low in Knowledge , and in comparison of others very Ignorant . For there are different Degrees in these things , Ephes. 4. 7. And some of them are kept in that Condition by their own Negligence and Sloth . They do not use as they ought , nor improve those Means of Growing in Grace and in the Knowledge of Jesus Christ , which God prescribes unto them ; as Heb. 6. 14 , 15 , 16. But every one who is truely sanctified , and who thereby hath received the least Degree of saving Grace , hath Light enough to understand the spiritual Things of the Gospel in a spiritual Manner . When the Mysteries of the Gospel are Preached unto Believers , some of them may be so declared as that those of meaner Capacities and Abilities may not be able to comprehend aright the Doctrine of them , which yet is necessary to be so proposed for the Edification of those who are more grown in Knowledge . Nevertheless , there is not any the meanest of them , but hath a spiritual insight into the things themselves intended , so far as they are necessary unto their Faith and Obedience in the Condition wherein they are . This the Scripture gives such abundant Testimony unto , as to render it unquestionable . For we have received the Spirit of God , that we may know the things that are freely given us of God. By vertue of what we have received , we know or discern Spiritual things , 1 Cor. 2. 12. So we know the mind of Christ , v. 15. This is the substance of that double Testimony , 1 Joh. 2. 20 , 27. This abiding Vnction is no other but that habitual inherent Grace which we plead for , and by it as it is an holy Light in our Mind we know all things ; The Understanding that is given us to know him that is True , 1 John 5. 20. Only it is their Duty continually to endeavour the improvement and enlargement of the Light they have , in the daily Exercise of the spiritual Power they have received , and in the use of Means ; Heb. 5. ult , Sect. 33 ( 2 ) This Power in the Will consists in its Liberty , Freedom and Ability to consent unto , choose and embrace spiritual Things . Believers have Free-will unto that which is spiritually Good. For they are freed from that Bondage and slavery unto sin which they were under in the state of Nature : Whatever some dispute concerning the Nature of Free-will , that it consists in an Indifferency unto Good or Evil , one thing or another , with a Power of applying it self unto all its Operations , whatever their Objects be , as the Scripture knoweth nothing of it , so it is that which we cannot have , and if we could , it would be no advantage at all unto us , yea we had much better be without it . Have it indeed we cannot , for a supposition of it includes a Rejection of all our Dependance on God , making all the springs of our Actions to be absolutely and formally in our selves . Neither , considering the Prejudices , Temptations and Corruptions that we are possessed and exercised with , would such a flexibility of Will be of any Use or Advantage unto us , but would rather certainly give us up to the Power of Sin and Sathan . All that the Scripture knows about Free-will , is that in the state of Nature antecedent unto the Converting sanctifying Work of the Spirit , all men whatever are in bondage unto sin , and that in all the Faculties of their Souls . They are sold under sin , are not subject unto the Law of God , nor can be ; can neither think , nor will , nor doe , nor desire , nor love any thing that is spiritually Good , according to the Mind of God. But as unto what is Evil , perverse , unclean , that they are free and open unto , ready for , prone and inclined , and every way able to doe . On the other side , in those who are renewed by the Holy Ghost and sanctified , it acknowledgeth and teacheth a freedom of Will , not in an Indifferency and Flexibility unto Good and Evil , but in a Power and Ability to like , love , choose , and cleave unto God and his Will in all things . The Will is now freed from its Bondage unto sin , and being enlarged by Light and Love , willeth and chooseth freely the things of God , having received spiritual Power and Ability so to doe . It is the Truth , that is , Faith in the Gospel , the Doctrine of the Truth , which is the Means of this Freedom . The Truth that makes you free , Joh. 8. 32. And it is the Son of God by his Spirit who is the principal Efficient cause of it . For if the Son make us free , then are we free indeed , v. 36. and otherwise we are not , whatever we pretend . And this freedom unto spiritual Good we have not of our selves in the state of Nature ; for if we have , then are we free indeed , and there would be no need that the Son should make us free . Sect. 34 The Difference therefore about Free-will , is reduced unto these Heads . 1. Whether there be a Power in Man , indifferently to Determine himself , his Choice and all his Actings , to this , or that , Good or Evil , one thing or another , independently on the Will , Power and Providence of God , and his Disposal of all future Events . This indeed we deny , as that which is inconsistent with the Prescience , Authority , Decrees and Dominion of God ; and as that which would prove certainly ruinous and destructive to our selves . 2. Whether there be in men unregenerate , not renewed by the Holy Ghost , a Freedom , Power and Ability unto that which is spiritually good , or to Believe and Obey according to the Mind and Will of God. This also we deny , as that which is contrary to innumerable Testimonies of Scripture , and absolutely destructive of the Grace of our Lord Jesus Christ. 3. Whether the Freedom of Will that is in Believers , do consist in an indifferency and freedom from any Determination only , with a power equally ready for Good or Evil , according as the Will shall determine it self ; or whether it consist in a Gracious Freedom and Ability to choose , will and doe that which is spiritually Good , in Opposition to the Bondage and slavery unto sin , wherein we were before detained . This last is that Liberty and Power of the Will which we assert with the Scripture in persons that are sanctified . And a Liberty this is every way consistent with all the Operations of God , as the Sovereign first Cause of all things ; every way complyant with , and an Effect of the special Grace of God , and the Operations of the Holy Ghost ; a Liberty whereby our Obedience and Salvation are secured , in Answer to the Promises of the Covenant . And who , that understands himself , would change this reall , usefull , gracious free-will , given by Jesus Christ the Son of God , when he makes us free , and an Effect of Gods writing his Law in our Hearts , to cause us to walk in his Statutes , that Property of the new Heart whereby it is able to consent unto , choose and embrace freely the things of God , for that fictitious imaginary freedom , yea for it if it were reall , of an Indifferency unto all things , and an Equal Power unto every thing , whether it be Good or Evil. I say then , that by the Habit of Grace and Holiness infused into us by the Spirit of Sanctification , the Will is freed , enlarged , and enabled to answer the Commands of God for Obedience , according to the Tenor of the New Covenant . This is that freedom , this is that Power of the Will which the Scripture reveals and regards , and which by all the Promises and Precepts of it we are obliged to use and exercise , and no other . Sect. 35 ( 3 ) The Affections , which naturally are the principal servants and instruments of Sin , are hereby engaged unto God , Deut. 30. 6. And from what hath been thus far discoursed , the sence of our former Assertion is evident , as also the Nature of the Principle of Holiness insisted on . The Holy Ghost in our Sanctification doth work effect and create in us , a new , holy , spiritual , vital Principle of Grace , residing in all the Faculties of our Souls , according as their especial Nature is capable thereof , after the manner of a permanent and prevalent Habit , which he cherisheth , preserveth , encreaseth , and strengtheneth continually , by effectual supplyes of Grace from Jesus Christ , disposing , enclining , and enabling the whole Soul unto all Wayes , Acts and Dutyes of Holiness , whereby we live to God ; opposing , resisting , and finally conquering whatever is opposite and contrary thereunto . This belongs Essentially unto Evangelical Holiness , yea herein doth the Nature of it Formally and Radically consist . This is that from whence Believers are denominated Holy , and without which none are so , or can be so called . Sect. 36 Secondly ; The Properties of this Power are Readiness and Facility . Wherever it is , it renders the Soul ready unto all Dutyes of Holy Obedience , and renders all Dutyes of holy Obedience easie unto the Soul. 1. It gives Readiness , by removing and taking away all those incumbrances which the Mind is apt to be clogged with and hindred by , from Sin , the World , spiritual Sloth , and Unbelief . This is that which we are exhorted unto in a way of Duty , Heb. 12. 1. Luke 12. 35. 1 Pet. 1. 13. chap. 4. 1. Ephes. 6. 14. Herein is the Spirit ready though the Flesh be weak , Mark 14. 35. And those Incumbrances which give an unreadiness unto Obedience to God , may be considered two wayes . ( 1 ) As they are in their full power and efficacy , in persons Unregenerate ; whence they are unto every good work reprobate ; Tit. 1. 13. Hence proceed all those prevalent Tergiversations against a Complyance with the Will of God , and their own Convictions , which bear sway in such persons . Yet a little slumber , a little sleep , a little folding of the hands to sleep , Prov. 6. 10. By these do men so often put off the Calls of God , and perniciously procrastinate from time to time a full Complyance with their Convictions . And whatever particular Dutyes such Persons do perform , yet are their Hearts and Minds never prepared or ready for them ; but the incumbrances mentioned , do influence them into spiritual Disorders in all that they doe . ( 2 ) These Principles of Sloth and Vnreadiness do oft-times partially influence the Minds of Believers themselves unto great Indispositions unto spiritual Dutyes ; So the Spouse states her case , Cantic . 5. 2 , 3. By reason of her Circumstances in the World , she had an unreadiness for that Converse and Communion with Christ , which she was called unto . And it is so not unfrequently with the Best of men in this World. A spiritual unreadyness unto holy Dutyes , arising from the Power of Sloth or the Occasions of Life , is no small part of their sin and Trouble . Both these are removed by this spiritual Power of the Principle of Life and Holiness in Believers . The total prevailing Power of them , such as is in persons unregenerate , is broken by the first Infusion of it into the Soul , wherein it gives an habitual fitness and Preparation of Heart unto all Dutyes of Obedience unto God. And by various Degrees it freeth Believers from the Remainders of the Incumbrances which they have yet to conflict with ; and this it doth three wayes . As ( 1 ) it weakeneth and taketh off the bent of the Soul from Earthly things , so as they shall not possess the Mind as formerly , Col. 3. 2. How it doth this , was declared before , and when this is done , the Mind is greatly eased of its Burden , and some way ready unto its Duty . ( 2 ) It gives an insight into the Beauty , the Excellency and Glory of Holiness and all Dutyes of Obedience . This they see nothing of who being unsanctified , are under the Power of their Natural Darkness . They can see no Beauty in Holiness , no form nor Comeliness why it should be desired ; and it is no wonder if they are unfree to the Dutyes of it , which they are but as it were compelled unto . But the spiritual Light wherewith this Principle of Grace is accompanyed , discovers an Excellency in Holiness and the Dutyes of it , and in the Communion with God which we have thereby , so as greatly to encline the mind unto them , and prepare it for them . ( 3 ) It causeth the Affections to cleave and adhere unto them with Delight . How doe I love thy Law , saith David , my delight is in thy Statutes , they are sweeter unto me than the Honey-Comb . Where these three things concurr , that the Mind is freed from the powerfull Influences of carnal Lusts and Love of this World , where the Beauty and Excellency of Holiness and the Dutyes of Obedience lye clear in the Eyes of the Soul , and where the Affections cleave unto spiritual things as commanded , then will be that Readiness in Obedience which we enquire after . Sect. 37 2. It gives Facility or Easiness in the Performance of all Dutyes of Obedience . Whatever men do from an Habit , they doe with some kind of Easiness . That is easie to them which they are accustomed unto , though hard and difficult in its self . And what is done from Nature is done with Facility . And the Principle of Grace as we have shewed , is a new Nature , an infused Habit with respect unto the Life of God , or all Dutyes of Holy Obedience . I grant , there will be Opposition unto them even in the Mind and Heart it self , from sin and Sathan , and Temptations of all sorts , yea and they may sometimes arise so high , as either to defeat our purposes and intentions unto Dutyes , or to clogge us in them , to take off our Chariot-wheels , and to make us drive heavily . But still it is in the Nature of the Principle of Holiness to make the whole Course of Obedience and all the Dutyes of it easie unto us , and to give us a Facility in their Performance . For ( 1 ) it introduceth a suitableness between our Minds and the Dutyes we are to perform . By it is the Law written in our Hearts ; that is , there is an Answerableness in them unto all that the Law of God requires . In the state of Nature , the great things of the Law of God are a strange thing unto us , Hos. 8. 12. there is an enmity in our Minds against them ; Rom. 8. 7. There is no suitableness between our Minds and them . But this is taken away by the Principle of Grace . Thereby do the Mind and Duty answer one another , as the Eye and a lightsome Body . Hence the Commands of Christ are not grievous unto them in whom it is , 1 Joh. 5. 3. They do not appear to contain any thing uncouth , unreasonable , burdensome , or any way unsuited to that new Nature whereby the Soul is influenced and acted . Hence all the Wayes of Wisdom are unto Believers as they are in themselves , Pleasantness , and all her paths are peace , Prov. 3. 17. The great Notion of some in these dayes is , about the suitableness of Christian Religion unto Reason . And to make good their Assertion in the principal Mysteries of it , because Reason will not come to them , they bring them by violence unto their Reason . But it is with respect unto this renewed Principle alone that there is a suitableness in any of the things of God unto our Minds and Affections . ( 2 ) It keeps up the Heart or whole Person unto a frequency of all Holy Acts and Duties . And frequency gives facility in every kind . It puts the Soul upon reiterated Actings of Faith and Love , or renewed holy Thoughts and Meditations . It is a Spring that is continually bubling up in them , on the frequent Repetition of the daily Dutyes of Prayer , Reading , holy Discourse ; as on closing with all Opportunities and Occasions of Mercy , Benignity , Charity and Bounty amongst men . Hereby is the Heart so accustomed unto the Yoke of the Lord , and made so conversant in his Wayes , that it is natural and easie to it to bear them , and to be engaged in them . And it will be found by Experience , that the more Intermissions of Dutyes of any sort we fall under , the more difficulty we shall find in the performance of them . ( 3 ) It engageth the Assistance of Christ and his Spirit . It is the Divine Nature , the New Creature which the Lord Christ careth for ; in and by its Actings in all Duties of Obedience doth its Life consist : Therein also is it strengthened and improved . For this cause doth the Lord Christ continually come in by the Supplyes of his Spirit unto its Assistance . And when the strength of Christ is engaged , then and there is his Yoke easie and his Burden light . Sect. 38 Some perhaps will say , that they find not this Facility or Easiness in the Course of Obedience , and in the Dutyes of it . They meet with secret Unwillingnesses in themselves , and great Oppositions on other Accounts , whence they are apt to be faint and weary , yea are almost ready to give over . It is hard to them to pray continually , and not to faint ; to stand in their Watch night and day against the Inrodes of their spiritual Adversaries , to keep themselves from the Insinuations of the World , and up unto those Sacrifices of Charity and Bounty that are so well-pleasing to God : Many Weights and Burdens are upon them in their Course ; many Difficulties press them , and they are ready to be beset round about , every moment . Wherefore , they think that the Principle of Grace and Holiness doth not give the Facility and Easiness mentioned , or that they were never made Partakers of it . I answer : ( 1 ) Let these Persons examine themselves , and duely consider whence these Obstructions and Difficulties they complain of do arise : If they are from the inward Inclinations of their Souls , and unwillingness to bear the Yoke of Christ , only they are kept up unto it by their Convictions which they cannot cast off , then is their Condition to be bewailed . But if themselves are sensible and convinced , that they arise from Principles which as far as they are within them they hate and abhorre , and long to be freed from , and as they are from without are such as they look on as Enemies unto them , and do watch against them ; then what they complain of is no more , but what in one Degree or other , all that Believe have Experience of . And if their Impediments do arise from what they know themselves to be opposite unto them , and that Principle whereby they are acted , then notwithstanding this Objection it may be in the Nature of the Principle of Holiness to give Facility in all the Duties of it . Sect. 39 ( 2 ) Let Enquiry be made , Whether they have been constant and assiduous in the Performance of all those Duties which they now complain that they find so much difficulty in . The Principle of Grace and Holiness gives Facility in all Dutyes of Obedience , but in the proper Way and Order . It first gives Constancy and Assiduity , and then Easiness : If men comply not with its Guidance and Inclination in the former , it is in vain for them to expect the latter . If we are not constant in all Acts of Obedience , none of them will ever be easie unto us . Let not those who can omit proper and due Seasons of Meditation , Prayer , Hearing , Charity , Moderation in all things , Patience , Meekness and the like , at their pleasure , on the least Occasions , Excuses , or Diversions , ever think or hope to have the Wayes of Obedience smooth , its Paths pleasant , or its Duties easie . Let him never think to attain any Readiness , Delight or Facility in any Art or Science , who is alwayes beginning at it , touching upon it sometimes . As this is the way in all sorts of things Natural and Spiritual , to be alwayes learning , and never to come to the Knowledge of the Truth ; so in the Practice of Holy Obedience ; if men are as it were alwayes beginning , one while performing , another intermitting the Duties of it , fearing or being unwilling to engage into a constant , equal , assiduous Discharge of them , they will be alwayes striving , but never come unto any Readiness or Facility in them . ( 3 ) The Difficulty and Burdensomeness complained of , may proceed from the Interposition of perplexing Temptations , which weary , disquiet and distract the Mind . This may be and frequently is so , and yet our Assertion not impeached . We only say , that set aside extraordinary Occasions , and sinfull Neglects , this Principle of Grace and Holiness doth give that suitableness to the Mind unto all Duties of Obedience , that constancy in them , that love unto them , as make them both easie and pleasant . Sect. 40 By these things we may enquire after the Habit or Principle of Holiness in our own Minds , that we be not deceived by any thing that falsely pretendeth thereunto . As , ( 1 ) Let us take heed , that we deceive not our selves , as though it would suffice unto Gospel-Holiness , that we have occasionally good Purposes of leaving Sin and living unto God , then when something urgeth upon us more than ordinary , with the Effects which such Purposes will produce . Afflictions , Sicknesses , Troubles , sense of great Guilt , fear of Death , and the like , do usually produce this Frame . And although it is most remote from any pretence unto Evangelical Obedience , yet I could not but give a Caution against it , because it is that whereby the Generality of men in the World do delude themselves into Eternal Ruine . It is rare to find any that are so stubbornly Profligate , but at one time or another , they project and design , yea promise and engage unto a Change of their Course , and Amendment of their Lives , doing sundry things it may be in the pursuit of those Designs and Purposes . For they will thereon abstain from their old Sins , with whose haunt they are much perplexed , and betake themselves unto the Performance of those Duties from whence they expect most Relief unto their Consciences , and whose Neglect doth most reflect upon them . Especially will they do so when the hand of God is upon them in Afflictions and Dangers , Psal. 78. 34 , 35 , 36 , 37. And this produceth in them that kind of Goodness , which God sayes , is like the Morning Cloud or the Early Dew , things that make a fair Appearance of something , but immediately vanish away , Hos. 6. 4. Certainly there need not much pains to convince any man , how unspeakably this comes short of that Evangelical Holiness which is a Fruit of the Sanctification of the Spirit . It hath neither the Root of it , nor any Fruit that doth so much as resemble it . But it is to be lamented , that such Multitudes of Rational Creatures , living under the Means of Light and Grace , should so vainly and wofully delude their own Souls . That which they aim at and intend , is to have that in them whereby they may be accepted with God. Now not to insist on what will absolutely frustrate all the Designs of such persons , namely , their want of Faith in Christ , and an Interest in his Righteousness thereby , which they are regardless of ; all that they project and design is as farre beneath that Holiness which God requireth of them , and which they think hereby to obtain , as the Earth is beneath the Heavens . All that they do in this kind is utterly lost , it will never be either a Righteousness unto them or an Holiness in them . But this Deceit is frequently rebuked ; God only by his Grace can remove and take it away from the Minds of Men. Sect. 41 ( 2 ) And we may Learn hence , not to be imposed on by Gifts though never so usefull , with a plausible Profession thereon . These things go a great way in the World , and many deceive both themselves and others by them . Gifts are from the Holy Ghost in an especial manner ; and therefore greatly to be esteemed . They are also frequently usefull in and unto the Church ; For the Manifestation of the Spirit is given unto men to profit withall . And they put men on such Duties as have a great shew and Appearance of Holiness . By the help of them alone may men pray and preach , and maintain spiritual Communication among them with whom they do converse . And as Circumstances may be ordered , they put sundry persons on a frequent performance of these Duties ; and so keep them up to an Eminency in Profession . But yet when all is done , they are not Holiness , nor are the Duties performed in the strength of them alone , Duties of Evangelical Obedience accepted of God in them by whom they are performed ; and they may be where there is nothing of Holiness at all . They are not indeed only consistent with Holiness , but subservient unto it , and exceeding promoters of it in Souls that are really Gracious . But they may be alone without Grace , and then are they apt to deceive the Mind with a pretence of being and doing what they are not , nor doe . Let them be called to an Account by the Nature and Properties of that Habit and Principle of Grace which is in all true Holiness as before explained , and it will quickly appear how short they come thereof . For , as their Subject where they have their Residence , is the mind only , and not the Will or Affections , any further but as they are influenced or restrained by Light , so they do not renew nor change the Mind it self , so as to transform it into the Image of God. Neither do they give the Soul a general Inclination unto all Acts and Duties of Obedience , but only a Readiness for that Duty which their Exercise doth peculiarly consist in . Wherefore , they answer no one Property of true Holiness , and we have not seldom seen Discoveries made thereof . Sect. 42 Least of all can Morality or a Course of Moral Dutyes , when it is alone , maintain any pretence hereunto . We have had Attempts to prove , that there is no specifical Difference between Common and Saving Grace , but that they are both of the same Kind , differing only in Degrees . But some , as though this ground were already gained , and needed no more contending about , do adde without any Consideration of these petty distinctions of Common and Saving Grace , that Morality is Grace , and Grace is Morality and nothing else . To be a Gracious Holy man according to the Gospel , and to be a Moral man , is all one with them . And as yet it is not declared , whether there be any Difference between Evangelical Holiness and Philosophical Morality . Wherefore , I shall proceed to the Second Thing proposed ; And this is , further to prove , That this Habit or Gracious Principle of Holiness is specifically distinct from all other Habits of the Mind whatever , whether Intellectual or Moral , Connate or Acquired , as also from all that Common Grace and the Effects of it , whereof any Persons not really sanctified may be made partakers . Sect. 43 The Truth of this Assertion is indeed sufficiently evident from the Description we have given of this spiritual Habit , its Nature and Properties . But whereas there are also other Respects giving further Confirmation of the same Truth , I shall call over the most important of them , after some few things have been premised . As , 1. An Habit of what sort soever it be , qualifies the Subject wherein it is , so that it may be denominated from it , and make the Actions proceeding from it to be suited unto it , or to be of the same Nature with it . As Aristotle sayes , Vertue is an Habit which maketh him that hath it Good or Vertuous , and his Actions good . Now all Moral Habits are seated in the Will. Intellectual Habits are not immediately affective of Good or Evil , but as the Will is influenced by them . These Habits do encline , dispose and enable the Will to act according to their Nature . And in all the Acts of our Wills , and so all external Works which proceed from them , two things are considered . First , the Act it self , or the Work done ; and Secondly , the End for which it is done . And both these things are respected by the Habit it self , though not immediately , yet by vertue of its Acts. It is moreover necessary and natural , that every Act of the Will , every Work of a Man be for a certain End. Two things therefore are to be considered in all our Obedience ; ( 1 ) The Duty it self we doe , and ( 2 ) The End for which we doe it . If any Habit therefore doth not encline and dispose the Will unto the proper End of Duty , as well as unto the Duty it self , it is not of that Kind from whence true Gospel Obedience doth proceed . For the End of every Act of Gospel Obedience , which is the Glory of God in Jesus Christ , is Essential unto it . Let us then take all the Habits of Moral Vertue , and we shall find , that however they may incline and dispose the Will unto such Acts of Vertue as materially are Duties of Obedience , yet they do it not with respect unto this End. If it be said , that such Moral Habits do so incline the Will unto Duties of Obedience with respect unto this End , then is there no need of the Grace of Jesus Christ or the Gospel , to enable men to Live unto God , according to the Tenor of the Covenant of Grace , which some seem to aim at . Sect. 44 2. Whereas , it is the End that gives all our Duties their special Nature , this is two-fold : ( 1 ) The next ; and ( 2 ) The ultimate ; or it is particular or universal . And these may be different in the same Action . As a man may give Almes to the poor , his next Particular End may be to Relieve and Cherish them : This End is good , and so far the Work or Duty it self is good also . But the ultimate and General End of this Action may be Self , Merit , Reputation , Praise , Compensation for sin committed , and not the Glory of God in Christ ; which vitiates the whole . Now Moral Habits , acquired by Endeavours answerable unto our Light and Convictions , or the Dictates of Enlightened Reason , with Resolutions and Perseverance , may encline and dispose the Will unto Actions and Works , that for the Substance of them are Duties , and are capable of having particular Ends that are good , but a want of Respect unto the General End allows them not to be any part of Gospel Obedience . And this is applicable unto all Moral Habits and Duties whatever . But the difference asserted , is farther manifested , Sect. 45 First , From the especial Fountain and Spring of Holiness , which constitutes its Nature of another Kind than any Common Grace or Morality can pretend unto : And this is Electing Love , or Gods Purpose of Election . Ephes. 1. 4. He hath chosen us in Christ before the Foundation of the World , that we should be Holy and unblameable before him in Love. God chooseth us from Eternity , that we should be Holy ; that is , with a Design and Purpose to make us so . He sets some men apart in his Eternal Purpose , as those unto whom he will communicate Holiness . It is therefore an especial Work of God , in the pursuit of an especial and eternal Purpose . This gives it its especial Nature , and makes it , as was said , of another Kind than any Effect of Common Grace whatever . That is Holiness , which God works in men by his Spirit , because he hath chosen them , and nothing else is so . For he chooseth us unto salvation through the sanctification of the Spirit , 2 Thess. 2. 13. Salvation is the End that God aimeth at in his choosing of us , in subordination unto his own Glory ; which is and must be the Vltimate End of all his Purposes and Decrees , or of all the free Acts of his Wisdom and Love. The Means which he hath ordained , whereby we shall be brought unto this Salvation so designed in his Eternal Purpose , is the sanctification of the Spirit . Gospel Holiness therefore is the Effect of that Sanctification of the Spirit , which God hath designed as the especial Way and Means on their part , of bringing the Elect unto Salvation . And his choosing of them is the Cause and Reason why he doth so sanctifie them by his Spirit . And , where our Sanctification is comprized under our Vocation , because therein and thereby we are sanctified by the sanctifying Principle of Holiness communicated unto us , it is not only reckoned as an Effect and Consequent of our Predestination , but is so conjoyned thereunto , as to declare , that none others are partakers of it , but those that are Predestinate ; Rom. 8. 30. And this Consideration is of it self sufficient to Evince , that this Holiness whereof we treat , differs essentially from all other Habits of the Mind , and Actions proceeding from them , as having an especial Nature of its own . Whatever there may be in any men , of Vertue and Piety , or whatever their Endeavours may be , in Wayes of Honesty and Duty towards God and Men , if the Power and Principle of it in them be not a Fruit of Electing Love , of the Spirit of Sanctification , given of God for this certain End , that we may attain the Salvation whereunto we are chosen , it belongeth not unto this Holiness . Wherefore , the Apostle Peter giving us in charge , to use all Diligence whereby we may make our Calling and Election sure , that is , unto our Souls , and in our own Minds , prescribes as the Means of it , the Exercise and Encrease of those Graces which are its proper Effects , 2 Pet. 1. 5 , 6 , 7 , 10. And the Reason why we see so many glorious Professions of Faith and Obedience utterly to fail as we do , is because the Faith so professed was not the Faith of the Elect of God , Tit. 1. 1. And the Obedience of it was not the Fruit of that Spirit of Sanctification which God gives to man , to make his Purpose of Election infallibly Effectual ; that so the Purpose of God which is according to Election might stand ; Rom. 11. And the Election , or those Elected might obtain the Grace and Glory designed for them , Rom. 11. 5. 7. And it is an Evidence of much spiritual Sloth in us , or that which is worse , namely that our Graces and Obedience are not genuine and of the true Heavenly Race , if we endeavour not to satisfie our selves , that they are real Effects of Electing Love. Sect. 46 If any one shall enquire , How we may know whether the Graces of Holiness , which we hope are in us , and the Duties that proceed from them are Fruits and Effects of Election , seeing such only are genuine and Durable . I answer , it may be done three wayes . ( 1 ) By their Growth and Encrease . This in ordinary Cases , setting aside the Seasons of prevalent Temptations and Desertions , is the best Evidence hereof . Waters that proceed from a living Fountain , encrease in their progress , because of the continual Supplyes which they have from their Spring ; when those which have only Occasional Beginning , ●rom showers of Rain or the like , do continually decay untill they are dryed up . The Graces that come from this Eternal Spring , have continual supplyes from it , so that if they meet with no violent Obstructions , ( as they may do sometimes for a season ) they do constantly encrease and thrive . And therefore no man can secure his spiritual Comforts one Moment under a sensible decay of Grace . For such a decay is a very sufficient Reason why he should call the Truth of all his Grace into Question . Where the Spirit of Sanctification is , as given in pursuit of the Purpose of Election , it is a Well of Water springing up into Everlasting Life , Joh. 4. 14. The quietness and satisfaction of Professors under a Decay of Grace , is a Soul-ruining security , and hath nothing in it of Spiritual Peace . Sect. 47 ( 2 ) We may discern it , when we are much stirred up unto diligent Actings and Exercise of Grace , out of a sence of that Electing Love from whence all Grace doth proceed . It is the Nature of Grace that is the Fruit of Election , greatly to affect the Heart and Mind with a sence of the Love that is therein : So the Apostle sayes expressely , that one Grace exciteth and stirreth up another , from a sence of the Love of God , which sets them all on work , Rom. 5. 2 , 3 , 4 , 5. So God is said to draw us with Loving-kindness , because he hath loved us with everlasting love , Jerem. 31. 3. That is , he gives us such a sence of his everlasting Love , as thereby to draw us after him in Faith and Obedience . Those Principles of Dutyes in us which are excited only by Fear , Awe , Hope , and the jealous Observances of an awakened Conscience , will scarce at any time evince this heavenly Extract unto a spiritual Understanding . That Grace which proceeds from especial Love , will carry along an holy quickening sence of it , and thereby be excited unto its due Exercise . And we do what we can to famish and starve our Graces , when we do not endeavour their Supplyes by Faith on that Spring of Divine Love from whence they proceed . Sect. 48 ( 3 ) Seeing we are chosen in Christ , and predestinated to be like unto him , those Graces of Holiness have the most evident and legible Characters of Electing Love upon them , which are most Effectual in working us unto a Conformity to him . That Grace is certainly from an Eternal Spring , which makes us like unto Jesus Christ. Of this sort are Meekness , Humility , Patience , Self-denyal , Contempt of the World , Readiness to pass by Wrongs , to Forgive Enemies , to Love and doe Good unto all , which indeed are despised by the most , and duely regarded but by few . But I return . Sect. 49 Secondly ; The especial procuring Cause of this Holiness is the Mediation of Christ. We are not in this Matter concerned in any thing , let men call it what they please , Vertue or Godliness or Holiness , that hath not an especial Relation unto the Lord Christ , and his Mediation . Evangelical Holiness is purchased for us by him , according to the Tenour of the Everlasting Covenant , is promised unto us on his Account , actually impetrated for us by his Intercession , and communicated unto us by his Spirit . And hereby we do not only cast off all the Moral Vertues of the Heathens from having the least concernment herein , but all the Principles and Dutyes of Persons professing Christianity , who are not really and actually implanted into Christ. For he it is who of God is made unto us Sanctification , 1 Cor. 1. 30. And this he is on several Accounts , the Heads whereof may be called over . Sect. 50 ( 1 ) He is made unto us of God Sanctification , with respect unto his sacerdotal Office , because we are purified , purged , washed and cleansed from our Sins by his Blood , in the Oblation of it , and the Application of it unto our Souls , as hath been at large declared . Ephes. 5. 26 , 27. Tit. 2. 14. 1 Joh. 1. 7. Heb. 9. 14. All that we have Taught before , concerning the Purification of our Minds and Consciences by the Blood of Christ , is peculiar unto Gospel-Holiness , and distinguisheth it Essentially from all Common Grace , or Moral Vertues . And they do but deceive themselves , who rest in a Multitude of Duties , it may be animated much with Zeal , and set off with a Profession of the most rigid Mortification , whose Hearts and Consciences are not thus purged by the Blood of Christ. Sect. 51 ( 2 ) Because he prevails for the actual sanctification of our Natures , in the Communication of Holiness unto us by his Intercession . His Prayer , Joh. 17. 17. is the blessed Spring of our Holiness . Sanctifie them through thy Truth , thy Word is Truth . There is not any thing of this Grace wrought in us , bestowed on us , communicated unto us , preserved in us , but what is so in Answer unto , and Complyance with the Intercession of Christ. From his Prayer for us , is Holiness begun in us ; Sanctifie them , saith he , by thy Truth . Thence is it kept alive and preserved in us : I have , saith he to Peter , prayed for thee , that thy Faith should not fail , and through his Intercession are we saved to the uttermost . Nothing belongs to this Holiness , but what in the Actual Communication of it is a peculiar Fruit of Christs Intercession : What is not so , what men may be made partakers of upon any more general Account , belongs not thereunto . And if we really design Holiness , or intend to be Holy , it is our Duty constantly to improve the Intercession of Christ for the Encrease of it . And this we may do by especial Applications to him for that Purpose . So the Apostles prayed him , to encrease their Faith , Luke 17. 3. And we may do so , for the Encrease of our Holiness . But the Nature of this Application unto Christ , for the Encrease of Holiness , by vertue of his Intercession , is duely to be considered . We are not to pray unto him , that he would intercede for us , that we may be Sanctified . For as he needs not our minding for the Discharge of his Office , so he intercedes not Orally in Heaven at all , and alwayes doth so Vertually by his Appearance in the Presence of God with the Vertue of his Oblation or Sacrifice . But whereas the Lord Christ gives out no Supplyes of Grace unto us , but what he receiveth from the Father for that End by vertue of his Intercession , we apply our selves unto him under that Consideration ; namely , as he who upon his Intercession with God for us , hath all stores of Grace to give us supplyes from . Sect. 52 ( 3 ) He is so , because the Rule and Measure of Holiness unto us ; the Instrument of working it in us , is His Word and Doctrine ; which he taught the Church as the great Prophet of it . The Law was given by Moses , but Grace and Truth came by Jesus Christ. The in-bred dictates of the Light and Law of Nature in their greatest Purity , are not the Rule or Measure of this Holiness ; much less are these Rules and Maxims which men deduce , partly right and partly wrong , from them , of any such use . Nor is the Written Law it self so . It is the Rule of Original Holiness , but not the adequate Rule of that Holiness whereunto we are restored by Christ. Neither are both these in Conjunction , the Dictates of Nature and the Law written , the Instrument of working Holiness in us . But it is the Doctrine of the Gospel which is the Adequate Rule and immediate Instrument of it . My meaning is , That the Word , the Gospel , the Doctrine of Christ in the Preceptive part of it , is so the Rule of all our Obedience and Holiness , as that all which it requireth belongeth thereunto , and nothing else but what it requireth doth so ; and the Formal Reason of our Holiness consists in Conformity thereunto , under this Consideration , that it is the Word and Doctrine of Christ. Nothing belongeth unto Holiness materially , but what the Gospel requireth ; and nothing is so in us formally , but what we doe because the Gospel requireth it . And it is the Instrument of it , because God maketh use of it alone as an external Means for the Communicating of it unto us , or the Ingenerating of it in us . Principles of Natural Light , with the Guidances of an awakened Conscience , do direct unto , and exact the performance of many material Duties of Obedience . The written Law requireth of us all Duties of Original Obedience , and God doth use these things variously for the preparing of our Souls unto a right Receiving of the Gospel . But there are some Graces , some Duties belonging unto Evangelical Holiness , which the Law knows nothing of : Such are the Mortification of sin , Godly Sorrow , daily Cleansing of our Hearts and Minds ; not to mention the more sublime and spiritual Acts of Communion with God by Christ , with all that Faith and Love which is required in us towards him . For although these things may be contained in the Law radically , as it requires universal Obedience unto God , yet are they not so formally . And it is not used as the Means to beget Faith and Holiness in us : This is the Effect of the Gospel only . Hence it is said to be the Power of God unto Salvation ; Rom. 1. 16. or that whereby God puts forth the Greatness of his Power unto that Purpose ; the Word of his Grace , which is able to build us up , and give us an Inheritance among them that are sanctified , Acts 20. 30. It is that by whose Preaching Faith cometh ; Rom. 10. 17. and by the Hearing whereof we receive the Spirit , Gal. 3. 2. It is that whereby we are begotten in Christ Jesus ; 1 Cor. 4. 15. Jam. 1. 17. 1 Pet. 1. 23 , 24 , 25. And all that is required of us in the way of external Obedience , is but that our Conversation be such as becometh the Gospel . Sect. 53 And this is a proper Touch-stone for our Holiness , to try whether it be genuine , and of the right Kind or no. If it be , it is nothing but the seed of the Gospel quickened in our Hearts , and bearing Fruit in our Lives . It is the Delivery up of our Souls into the Mould of the Doctrine of it , so as that our Minds and the Word should Answer one another , as Face doth unto Face in Water . And we may know whether it be so with us or no , two wayes . For ( 1 ) if it be so , none of the Commands of the Gospel will be grievous unto us , but easie and pleasant . A Principle suited unto them all , enclining unto them all , connatural unto them , as proceeding from them , being implanted in our Minds and Hearts , it renders the Commands themselves so suited unto us , so usefull , and the Matter of them so desireable , that Obedience is made pleasant thereby . Hence is that satisfaction of Mind , with Rest and Joy , which Believers have in Gospel Duties , yea the most Difficult of them ; with that Trouble and Sorrow which ensues upon their Neglect , Omission , or their being deprived of Opportunities for them . But in the strictest Course of Duties that proceedeth from any other Principle , the Precepts of the Gospel , or at least some of them , on the Account of their Spirituality , or Simplicity , are either esteemed grievous or despised . ( 2 ) None of the Truths of the Gospel will seem strange unto us . This makes up the Evidence of a genuine Principle of Gospel-Holiness , when the Commands of it are not grievous , nor the Truths of it strange or uncouth . The Mind so prepared receives every Truth , as the Eye doth every Encrease of Light , naturally and pleasantly , untill it come unto its proper measure . There is a Measure of Light which is suited unto our Visive Faculty , what exceeds it , dazles and amazes , rather than enlightens ; but every Degree of Light , which tends unto it , is connatural and pleasant to the Eye . So is it with the sanctified Mind and spiritual Truth : There is a Measure of Light issuing from spiritual Truths , that our Minds are capable of ; what is beyond this Measure , belongs to Glory ; and the gazing after it will rather dazle than enlighten us : And such is the issue of over-strained Speculations , when the Mind endeavours an Excess as to its Measure . But all Light from Truth which tends to the filling up of that Measure , is pleasant , and natural to the sanctified Mind . It sees Wisdom , Glory , Beauty , and Usefulness , in the most spiritual , sublime and mysterious Truths , that are revealed in and by the Word ; labouring more and more to comprehend them , because of their Excellency . For want hereof , we know how the Truths of the Gospel are by many despised , reproached , scorned , as those which are no less foolishness unto them , to be believed , than the Precepts of it are grievous to be obeyed . Sect. 54 ( 4 ) He is so , as he is the Exemplary Cause of our Holiness . The design of God in working Grace and Holiness in us , is that we may be conformed unto the Image of his Son , that he may be the First-born among many brethren , Rom. 8. 29. And our Design in the attaining of it , is first that we may be like him , and then express or shew forth the Vertues of him who hath called us out of Darkness into his Marvellous Light , unto his Glory and Honour , 1 Pet. 2. 9. To this End is he proposed in the Purity of his Natures , the Holiness of his Person , the Glory of his Graces , the Innocency and usefulness of his Conversation in the World , as the great Idea and Exemplar , which in all things we ought to conform our selves unto . And as the Nature of Evangelical Holiness consists herein , namely , in an universal Conformity unto him , as he is the Image of the Invisible God , so the Proposal of his Example unto us , is an effectual Means of ingenerating and encreasing it in us . Sect. 55 It is by all confessed , that Examples are most effectual wayes of Instruction , and if seasonably proposed do secretly sollicit the Mind unto Imitation , and almost unavoidably encline it thereunto . But when unto this Power which Examples have naturally and morally to instruct and affect our Minds , things are peculiarly designed and instituted of God to be our Examples , He requiring of us , that from them we should learn both what to doe , and what to avoid , their Force and Efficacy is encreased . This the Apostle instructs us in at large , 1 Cor. 10. 6 , 7 , 8 , 9 , 10 , 11. Now both these concurr in the Example of Holiness that is given us in the Person of Christ. For , First , He is not only in himself morally considered , the most perfect , absolute , glorious Pattern of all Grace , Holiness , Vertue , Obedience , to be chosen and preferred above all others , but he is onely so ; there is no other compleat Example of it . As for those Examples of Heroical Vertue , or Stoical Apathie which are boasted of among the Heathens , it were an easie matter to find such Flaws and Tumors in them , as would render them not only uncomely but deformed and monstrous . And in the Lives of the best of the Saints , there is declared what we ought expressly to avoid , as well as what we ought to follow ; and in some things we are left at a loss , whether it be safe to conform unto them or no , seeing we are to be followers of none any further than they were so of Jesus Christ , and wherein they were so ; neither in what they were or did , absolutely our Rule and Example in its self , but only so farr as therein they were conformable unto Christ. And the best of their Graces , the highest of their Attainments , and the most perfect of their Duties , have their Spots and Imperfections ; so that although they should have exceeded what we can attain unto , and are therefore meet to be proposed unto our Imitation , yet do they come short of what we aim at , which is to be Holy as God is Holy. But in this our great Exemplar , as there was never the least shew of variableness from the Perfection of Holiness , ( for he did no sin , neither was there any guile found in him , yea in him was Light and no Darkness at all ) so were all his Graces , all his Actings of them , all his Duties , so absolute and compleat , as that we ought to aim no higher , nor to propose any other Pattern unto our selves . And who is it , that aiming at any Excellency , would not design the most absolute and perfect Example . This therefore is to be found as unto Holiness in Christ , and in him alone . Sect. 56 And Secondly , He is appointed of God for this Purpose . One End why God sent his Son to take our Nature upon him , and to converse in the World therein , was that he might set us an Example in our own Nature , in one who was like unto us in all things , sin only excepted , of that Renovation of his Image in us , of that Return unto him from Sin and Apostasie , of that Holy Obedience which he requireth of us . Such an Example was needfull , that we might never be at a loss about the Will of God in his Commands , having a glorious Representation of it before our Eyes ; and this could be given us no otherwise but in our own Nature . The Angelical Nature was not suited to set us an Example of Holiness and Obedience , especially as to the Exercise of such Graces as we principally stand in need of in this World. For what Examples could Angels set unto us in themselves , of Patience in Afflictions , of Quietness in Sufferings , seeing their Nature is incapable of such things . Neither could we have had an Example that was perfect and compleat in our own Nature , but only in One who was Holy , Harmless , Undefiled and separate from Sinners . To this End therefore among others did God send his own Son to take our Nature on him , and therein to represent unto us the perfect Idea of that Holiness and Obedience which he requireth of us . It is evident therefore , that these two Considerations of an Instructive Example , that is hath a moral aptitude to incite the Mind unto Imitation , and that it is instituted of God unto that Purpose , are both found Eminently in this of Christ. Sect. 57 But there is yet more in this matter : ( First ) as God hath appointed the Consideration of Christ as an especial Ordinance unto the Encrease of Holiness in us , so his Holy Obedience as proposed unto us , hath a peculiar Efficacy unto that purpose beyond all other Instituted Examples . For ( 1 ) we are often called to behold Christ , and to look upon him ; or it is promised that we shall do so , Isa. 45. 22. Zech. 12. 10. Now this beholding of Christ or looking on him , is the Consideration of him by Faith unto the Ends for which he is exhibited , proposed and set forth of God in the Gospel , and Promises thereof . This therefore is an especial Ordinance of God , and is by his Spirit made effectual . And these Ends are two : 1. Justification , 2. Salvation , or Deliverance from Sin and Punishment . Look , saith he , unto me , and be saved . This was he on the Cross , and is still so in the Preaching of the Gospel , wherein he is evidently crucifyed before our eyes , Gal. 3. 1. lifted up as the Brazen Serpent in the Wilderness , Joh. 3. 14 , 15. That we looking on him by Faith , as bearing our sins in his own Body on the Tree , 1 Pet. 1. 24. and receiving the Attonement made thereby , Rom. 5. 11. may through Faith in him be Justified from all our Sins , and saved from the Wrath to come . But this we intend not . For ( 2 ) He is of God proposed unto us in the Gospel , as the great Pattern and Exemplar of Holiness ; so as that by Gods Appointment our beholding and looking on him in the Way mentioned , is a Means of the Encrease and growth of it in us . So our Apostle declares , 2 Cor. 3. 18. We all with open face , beholding as in a Glass the Glory of the Lord , are changed into the same Image , from Glory to Glory , even by the Spirit of the Lord. That which is proposed unto us , is the Glory of the Lord ; or the Glory of God in the Face of Jesus Christ , Chap. 4. v. 6. that is , God gloriously manifesting himself in the Person of Christ. This are we said to behold with open face ; The Veil of Types and Shadowes being taken off and removed , Faith doth now clearly and distinctly view and consider Jesus Christ as he is represented unto us in the glass of the Gospel ; that is , the Evidences of the Presence of God in him and with him , in his Work , Purity and Holiness . And the Effect hereof is , that we are through the Operation of the Spirit of God changed into the same Image , or made Holy , and therein like unto him . Sect. 58 ( Secondly , ) There is peculiar Force and Efficacy by the way of Motive in the Example of Christ , to encline us unto the Imitation of him , that is not to be found in any other Example on any Occasion whatever . Because , ( 1 ) Whatever is proposed unto us , in what he was , or what he did , as our Pattern and Example , he was it , and did it , not for his own sake , but out of free and meer Love unto us . That pure Nature of his , which we ought to be labouring after a Conformity unto , 1 Joh. 3. 3. and which he will at length bring us unto , Phil. 3. 21. he took it upon him by an infinite Condescension , meerly out of Love unto us , Heb. 2. 14 , 15. Phil. 2. 5 , 6 , 7. And all the Actings of Grace in him , all the Duties of Obedience which he performed , all that glorious Complyance with the Will of God in his Sufferings which he manifested , proceed all from his Love unto us , Joh. 17. 19. Gal. 2. 20. These things being in themselves truely Honourable and Excellent , yea , being only so ; the Holiness and Obedience which God requireth of us consisting in them , being by the Appointment of God proposed unto our Imitation in the Example of Jesus Christ , how must it needs influence and prevail on gracious Souls to endeavour a Conformity unto him therein , to be as he was , to do as he did , seeing he was what he was , and did what he did , meerly out of Love unto us , and for no other End. And ( 2 ) Every thing which we are to imitate in Christ , is other wayes also beneficial unto us . For we are in its Place and Way even saved thereby . By his Obedience we are made Righteous , Rom. 5. 19. There is no Grace nor Duty of Christ , which he did perform , but we have the Advantage and Benefit of it . And this encreaseth the Efficacy of this Example . For who would not strive to obtain these things in himself , of whose being in Christ he hath so great Advantage . Sect. 59 In this Regard also therefore is the Lord Christ made Sanctification unto us , and is the Cause of Evangelical Holiness in us . And certainly we are the most of us much to blame , that we do not more abound in the use of this Means unto the End mentioned . Did we abide more constantly in the beholding or Contemplation of the Person of Christ , of the Glory and Beauty of his Holiness , as the Pattern and great Example proposed unto us , we should be more transformed into his Image and Likeness . But it is so fallen out , that many who are called Christians , delight to be talking of , and do much admire the vertuous Sayings and Actions of the Heathen , and are ready to make them the Object of their Imitation , whilest they have no thoughts of the Grace that was in our Lord Jesus Christ , nor do endeavour after Conformity thereunto . And the Reason is , because the Vertue which they seek after and desire , is of the same Kind with that which was in the Heathen , and not of that Grace and Holiness which was in Christ Jesus . And thence also it is that some , who , not out of Love unto it , but to decry other important Mysteries of the Gospel thereby , do place all Christianity in the Imitation of Christ , do yet indeed in their practice despise those Qualities and Dutyes wherein he principally manifested the Glory of his Grace . His Meekness , Patience , Self-denyal , Quietness in bearing Reproaches , Contempt of the World , Zeal for the Glory of God , Compassion to the Souls of men , Condescentions to the Weaknesses of all , they regard not . But there is no greater Evidence , that whatever we seem to have of any thing that is good in us , is no part of Evangelical Holiness , than that it doth not render us conformable to Christ. Sect. 60 And we should alwayes consider , how we ought to act Faith on Christ with respect unto this End. Let none be guilty practically of what some are falsely charged withall as to Doctrine . Let none divide in the Work of Faith , and Exercise themselves but in the one half of it . To Believe in Christ for Redemption , for Justification , for Sanctification , is but one half of the Duty of Faith. It respects Christ only as he died and suffered for us , as he made Attonement for our sins , Peace with God , and Reconciliation for us , as his Righteousness is imputed unto us unto Justification . Unto these Ends indeed is he firstly and principally proposed unto us in the Gospel , and with respect unto them are we exhorted to receive him , and to believe in him . But this is not all that is required of us . Christ in the Gospel is proposed unto us as our Pattern and Example of Holiness . And as it is a cursed Imagination , that this was the whole End of his Life and Death , namely , to exemplifie and confirm the Doctrine of Holiness which he taught ; so to neglect his so being our Example , in considering him by Faith to that End , and labouring after Conformity to him , is evil and pernitious . Wherefore , let us be much in the Contemplation of what he was , what he did , how in all Instances of Duties and Trials he carried himself , untill an Image or Idea of his perfect Holiness is implanted in our Minds , and we are made like unto him thereby . Sect. 61 ( 4 ly , ) That which principally differenceth Evangelical Holiness with respect unto the Lord Christ , from all other Natural or Moral Habits or Duties , and whereby he is made Sanctification unto us , is , that from him , his Person as our Head , the Principle of spiritual Life and Holiness in Believers is derived ; and by vertue of their Vnion with him , real Supplyes of spiritual Strength and Grace , whereby their Holiness is preserved , maintained and encreased , are constantly communicated unto them . On the stating and proof hereof , the whole difference about Grace and Morality doth depend , and will issue . For if that which men call Morality be so derived from the Lord Christ by vertue of our Union with him , it is Evangelical Grace ; if it be not , it is either nothing , or somewhat of another Nature and Kind ; for Grace it is not , nor Holiness neither . And all that I have to prove herein , is , that the Lord Jesus Christ is an Head of Influence , the Spring or Fountain of spiritual Life unto his Church , wherein I know my self to have the Consent of the Church of God in all Ages . And I shall confine the proof of my Assertion unto the ensuing Positions , with their Confirmation . Sect. 62 First , Whatever Grace God promiseth unto any , bestoweth on them or worketh in them , it is all so bestowed and wrought , in , by and through Jesus Christ , as the Mediatour or middle Person between God and them . This the very Notion and Nature of his Office of Mediator , and his Interposition therein between God and us , doth require . To affirm , that any good thing , any Grace , any Vertue is given unto , or bestowed on us , or wrought in us by God , and not immediately through Christ ; or that we Believe in God , yield Obedience unto him , or Praise with Glory , not directly by Christ ; is utterly to overthrow his Mediation . Moses indeed is called a Mediator between God and the People , Gal. 3. 19. as he was an Internuntius , a Messenger to declare the Mind of God to them , and to return their Answers unto God ; but to limit the Mediatory Work of Christ unto such an Interposition only , is to leave him but one Office , that of a Prophet , and to destroy the principal Uses and Effects of his Mediation towards the Church . In like manner , because Moses is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Saviour or Redeemer , Acts 7. 35. metaphorically , with respect unto his Use and Employment in that mighty Work of the Deliverance of the People out of Aegypt ; some will not allow , that the Lord Christ is a Redeemer in any other sence , subverting the whole Gospel , with the Faith and Souls of men . But in particular what there is of this nature in the Mediation of Christ , in his being the middle Person between God and us , may be declared in the ensuing Assertions . Sect. 63 ( 1 ) God himself is the absolute , infinite Fountain , the supream efficient Cause of all Grace and Holiness . For He alone is originally and essentially Holy , as he only is Good , and so the first Cause of Holiness and Goodness to others . Hence he is called the God of all Grace , 1 Pet. 5. 10. The Author , Possessour and Bestower of it . He hath Life in himself , and quickeneth whom he pleaseth , Joh. 5. 26. With him is the Fountain of Life , Psal. 36. 9. as hath been declared before . This I suppose needs no further Confirmation with them who really acknowledge any such thing as Grace and Holiness . These things , if any , are among those perfect Gifts which are from above , coming down from the Father of Lights , with whom is no variableness nor shadow of turning , Jam. 1. 17. Sect. 64 ( 2 ) God from his own fullness communicates unto his Creatures , either by the way of Nature , or by the way of Grace . In our first Creation God implanted his Image on us , in Uprightness and Holiness , in and by the making or Creation of our Nature : And had we continued in that State , the same Image of God should have been communicated by natural Propagation . But since the Fall and entrance of Sin , God no more communicates Holiness unto any by way of Nature , or natural Propagation . For if he did so , there would be no Necessity that every one who is born must be born again , before he enter into the Kingdom of God ; as our Saviour affirmeth there is , Joh. 3. 3. For he might have Grace and Holiness from his first Nativity . Nor could it be said of Believers , that they are born not of Blood , nor of the Will of the Flesh , nor of the Will of Man , but of God , John 1. 13. For Grace might be propagated unto them by those natural Means . It was the old Pelagian Figment , That what we have by Nature we have by Grace , because God is the Author of Nature . So he was as it was pure , but it is our own as it is corrupt ; and what we have thereby , we have of our selves in Contradiction to the Grace of God. That which is born of the flesh is flesh ; and we have nothing else by Natural Propagation . Sect. 65 ( 3 ) God communicates nothing in a way of Grace unto any , but in and by the Person of Christ as the Mediator and Head of the Church , John 1. 18. In the Old Creation all things were made by the Eternal Word , the Person of the Son , as the Wisdom of God , Joh. 1. 3. Col. 1. 16. There was no immediate Emanation of Divine Power from the Person of the Father , for the production of all or any created Beings , but in and by the Person of the Son , their Wisdom and Power being one and the same as acted in him . And the supportation of all things in the course of Divine Providence is his immediate Work also ; whence he is said to uphold all things with the Word of his Power , Heb. 1. 3. And so it is in the New Creation , with respect unto his Person as Mediator . Therein was he the Image of the Invisible God , the First-born of every Creature , having the preeminence in all things ; and he is before all things , and by him all things consist , Col. 1. 15 , 17 , 18. In the raising of the whole New Creation , which is by a new spiritual Life and Holiness communicated unto all the parts of it , the Work is carryed on immediately by the Person of Christ the Mediator , and none hath any share therein but what is received and derived from him . This is plainly asserted , Ephes. 2. 10. So the Apostle disposeth of this matter ; the Head of every man is Christ , and the Head of Christ is God , 1 Cor. 11. 3. which is so in respect of Influence , as well as of Rule . As God doth not Immediately govern the Church , but in and by the Person of Christ , whom he hath given to be Head over all things thereunto ; so neither doth he administer any Grace or Holiness unto any , but in the same order ; For , the Head of every man is Christ , and the Head of Christ is God. Sect. 66 ( 4 ) God doth work real , effectual , sanctifying Grace , spiritual Strength and Holiness in Believers , yea that Grace whereby they are enabled to Believe , and are made Holy , and doth really sanctifie them more and more , that they may be preserved blameless to the coming of our Lord Jesus Christ. This hath been so fully confirmed in the whole of what hath been discoursed both concerning Regeneration and Sanctification , as that it must not be here again insisted on . Wherefore , all this Grace according unto the former Assertions is Communicated unto us through and by Christ , and no otherwise . Secondly , Whatever is wrought in Believers by the Spirit of Christ , it is in their Vnion to the Person of Christ , and by vertue thereof . That the Holy Spirit is the immediate efficient Cause of all Grace and Holiness , I have sufficiently proved already , unto them to whom any thing in this kind will be sufficient . Now the End why the Holy Spirit is sent , and consequently of all that he doth as he is so sent , is to glorifie Christ ; and this he doth by receiving from Christ , and communicating thereof unto others , Joh. 16. 13 , 14 , 15. And there are two Works of this kind which he hath to doe , and doth effect . 1. To unite us to Christ : And , 2. To Communicate all Grace unto us from Christ , by vertue of that Union . ( 1 ) By him are we united unto Christ , that is his Person , and not a Light within us as some think , nor the Doctrine of the Gospel as others with an equal folly seem to imagine . It is by the Doctrine and Grace of the Gospel that we are united , but it is the Person of Christ whereunto we are united . For he that is joyned unto the Lord is one Spirit , 1 Cor. 6. 17. because by that one Spirit he is joyned unto him . For by one Spirit we are all baptized into one Body , 1 Cor. 12. 13. implanted into the Body , and united unto the Head. And therefore , if we have not the Spirit of Christ , we are none of his , Rom. 8. 9. We are therefore his , that is , united unto him , by a Participation of his Spirit . And hereby Christ himself is in us , for Jesus Christ is in us , except we be Reprobates , 2 Cor. 13. 5. That is , he is in us by his Spirit that dwelleth in us , Rom. 8. 9 , 11. 1 Cor. 6. 19. It may therefore be enquired , Whether we receive the Spirit of the Gospel from the Person of Christ , or no. And this is the Enquiry , which nothing but the extreme Ignorance or Impudence of some could render seasonable or tolerable , seeing formerly no Christian ever doubted of it , nor is he so now , who doth disbelieve it . It is true , we receive him by the Preaching of the Gospel , Gal. 3. 2. But it is no less true , that we receive him immediately from the Person of Christ. For no other Reason is he called so frequently the Spirit of Christ ; that is , the Spirit which he gives , sends , bestowes , or Communicates . He receives of the Father the Promise of the Holy Ghost , and sheddeth him forth . Acts 2. 33. Sect. 7 But it may be said , That if hereby we are united unto Christ , namely , by his Spirit , then we must be Holy and Obedient before we so receive him , wherein our Vnion doth consist . For certainly , Christ doth not unite ungodly and impure Sinners unto himself , which would be the greatest dishonour unto him imaginable . We must therefore be holy , obedient , and like unto Christ , before we can be united unto him , and so consequently before we receive his Spirit , if thereby we are united to him . An. 1. If this be so , then indeed are we not beholding in the least unto the Spirit of Christ that we are Holy and Obedient , and like to Christ. For he that hath the Spirit of Christ , is united unto him : And he who is united to him , hath his Spirit , and none else . Whatever therefore is in any man , of Holiness , Righteousness or Obedience , antecedent unto Vnion with Christ , is no especial Effect of his Spirit . Wherefore , in this case we must purifie our selves , without any Application of the Blood of Christ unto our Souls , and we must sanctifie our selves , without any Especial Work of the Spirit of God on our Nature . Let them that can , satisfie themselves with these things , for my part , I have no esteem or valuation of that Holiness as Holiness , which is not the immediate Effect of the Spirit of Sanctification in us . 2. It is granted , that Ordinarily , the Lord Christ , by the Dispensation of his Word , by Light and Convictions thence ensuing , doth prepare the Souls of men in some measure for the Inhabitation of his Spirit . The Way and Manner hereof hath been fully before declared . 3. It is denyed , that on this Supposition , the Lord Christ doth unite impure or ungodly Sinners unto himself , so as that they should be so united , and continue impure and ungodly . For in the same instant whereby any one is united unto Christ , and by the same Act whereby he is so united , he is really and habitually purified and sanctified . For , where the Spirit of God is , there is Liberty , and Purity , and Holiness . All Acts and Duties of Holiness , are in order of Nature consequential hereunto ; but the Person is quickened , purified , and sanctified in its Vnion . Whereas therefore the Spirit of Christ communicated from him , for our Vnion with him , is the Cause and Author of all Grace and Evangelical Holiness in us , it is evident , that we receive it directly from Christ himself , which gives it the Difference from all other Habits and Acts pleaded for . Sect. 68 ( 2 ) The second Work of the Spirit is , to communicate all Grace unto us from Christ , by vertue of that Vnion . I shall take it for granted , untill all that hath been before discoursed about the Work of the Holy Spirit in our Regeneration and Sanctification , be disproved , that he is the Author of all Grace and Holiness ; and when that is disproved , we may part with our Bibles also , as Books which do openly and palpably mislead us . And what he so works in us , he doth it in pursuit of his first Communication unto us , whereby we are united unto Christ , even for the Edification , Preservation , and further Sanctification of the Mystical Body , making every Member of it meet for the Inheritance of the Saints in Light. And in those Supplyes of Grace which he so gives , acted by us in all Duties of Obedience , consists all the Holiness which I desire any acquaintance withall , or a participation of . Sect. 69 ( 3 ) There is a mystical spiritual Body whereof Christ is the Head , and his Church are the Members of it . There is therefore an Union between them in things spiritual , like unto that which is between the head and members of the Body of a Man in things natural . And this the Scripture , because of the Weight and Importance of it , with its singular Use unto the Faith of Believers , doth frequently express . God hath given him to be the head over all things to the Church , which is his Body , the Fulness of him that filleth all in all , Ephes. 1. 22 , 23. For as the Body is one and hath many Members , and all the Members of that Body being many are one Body ; so also is Christ , 1 Cor. 12. 12. Christ is the Head , from whom the whole Body fitly joyned together , and compacted , by that which every Joynt supplyeth , according to the ehe effectual working of every part , maketh increase of the Body , unto the edifying of it self in Love , Ephes. 4. 15 , 16. And the same Apostle speaks again to the same purpose ; Col. 2. 19. Not holding the Head , from which the Body by joynts and bands , having nourishment ministred , and knit together , increaseth with the increase of God. Now it hath been alwayes granted , by all them who acknowledge the Divine Person of the Son of God , or the Union of the Humane Nature unto the Divine in his Person , that the Lord Jesus is the Head of his Church , in the double sence of that word ; For he is the Political Head of it in a way of Rule and Government ; and he is the Really Spiritual Head as unto Vital Influences of Grace unto all his Members . The Romanists indeed cast some disturbance on the former , by interposing another immediate Ruling , Governing Head , between him and the Catholick Church ; yet do they not deny , but that the Lord Christ in his own Person , is yet the absolute supream King , Head and Ruler of the Church . And the latter the Socinians cannot grant ; for denying his Divine Person , it is impossible to conceive , how the Humane Nature subsisting alone by it self , should be such an immense Fountain of Grace , as from whence there should be an Emanation of it into all the Members of the mystical Body ; But by all other Christians this hath hitherto been acknowledged ; and therefore there is nothing belongs unto Gospel Grace or Holiness , but what is Originally derived from the Person of Christ , as he is the Head of the Church . And this is most evidently expressed in the places before alleadged . For , 1 Cor. 12. 12. it is plainly affirmed , that it is between Christ and the Church as it is between the Head and the Members of the same natural Body . Now not only the whole Body hath guidance and direction in the disposal of it self from the Head , but every Member in particular hath influences of Life actually , and Strength from thence , without which it can neither act nor move , nor discharge its place or Duty in the Body . So also is Christ , saith the Apostle ; not only hath the whole mystical Body of the Church , Guidance and Direction from him , in his Laws , Rules , Doctrine and Precepts , but spiritual Life and Motion also : And so hath every Member thereof . They all receive from him Grace for Holiness and Obedience , without which they would be but withered and dead Members in the Body : But he hath told us , that because he liveth , we shall live also , Joh. 14. 19. For the Father having given him to have Life in himself , Joh. 5. 26. whereon he quickeneth with spiritual Life whom he will , v. 23. from that Fountain of spiritual Life which is in him , supplyes of the same Life are given unto the Church , and therefore , because he liveth , we live also ; that is , a spiritual Life here , without which we shall never live Eternally hereafter . And Ephes. 4. 16. the Relation of Believers unto Christ being stated exactly , to answer the Relation and Union of the Members of the Body unto the Head , it is expressely affirmed , that as in the Natural Body there are Supplyes of Nourishment and natural Spirits communicated from the Head unto the Members , by the subserviency of all the parts of the Body , designed unto that purpose , to the Growth and Encrease of the whole in every part ; so from Christ the Head of the Church , which he is in his Divine Person as God and Man , there is a Supply of spiritual Life , Strength and Nourishment , made unto every Member of the Body , unto its Encrease , Growth and Edification ; for we are members of his body , of his flesh , and of his bones , Chap. 5. 30. being made out of him , as Eve was out of Adam ; yet so continuing in him , as to have all our Supplyes from him ; we in him , and he in us , as he speaks , Joh. 14. 20. And Col. 2. 19. it is expressly affirmed , that from him the Head , there is Nourishment ministred unto the Body , unto its Encrease with the Encrease of God. And what this Spiriritual Nourishment supplyed unto the Souls of Believers for their Encrease and Growth , from Christ their Head , can be , but the Emanation from his Person , and Communication with them of that Grace which is the Principle and Spring of all Holiness and Duties of Evangelical Obedience , none have as yet undertaken to declare . And if any do deny it , they do what lies in them to destroy the Life and overthrow the Faith of the whole Church of God. Yea , upon such a blasphemous Imagination , that there could be an Intercision for one Moment , of Influences of spiritual Life and Grace from the Person of Christ unto the Church ; the whole must be supposed to dye and perish , and that Eternally . Sect. 70 ( 4 ) The whole of what we assert , is plainly and evidently proposed in sundry instructive Allusions , which are made use of to this purpose . The principal of them is , that both laid down and declared by our Saviour himself , Joh. 15. 1. 4 , 5. I am the true Vine , and my Father is the Husbandman . Abide in me , and I in you : As the Branch cannot bear fruit of it self , except it abide in the Vine , no more can ye except ye abide in me . I am the Vine , and ye are the Branches , he that abideth in me , and I in him , the same bringeth forth much fruit , for without me ( or severed from me , apart from me ) ye can do nothing . The Natural in-being of the Vine and Branches in each other , is known unto all , with the Reason of it ; and so is the Way whereby the in-being of the Branches in the Vine , is the Cause and Means of their Fruit-bearing . It is no otherwise , but by the Communication and Derivation of that Succus , i. e. Juyce and Nourishment , which alone is the Preservative of Vegetative Life , and the next Cause of Fruit-bearing . In this Juyce and Nourishment all Fruit is Virtually , yea also as to the first matter and substance of it : In and by the Branch it is only formed into its proper Kind and Perfection . Let any thing be done to intercept this Communication from the Vine unto any Branch , and it not only immediately looseth all its Fruit-bearing Power and Vertue , but its self also withereth and dyeth away . And there is a mutual acting of the Vine and Branches in this matter . Unto the Vine it self it is Natural from its own Fullness to communicate Nourishment unto the Branches ; it doth it from the Principle of its Nature . And unto the Branches it is also Natural , to draw and derive their Nourishment from the Vine . Thus is it , saith the Lord Christ unto his Disciples , between me and you . I am the Vine , saith he , and ye are the Branches ; and there is a mutual in-being between us , I am in you , and ye are in me , by vertue of our Union . That now which is expected from you is , that you bring forth Fruit ; that is , that you live in Holiness and Obedience unto the Glory of God : Unless you do so , you are no true real Branches in me , whatever outward Profession you may make of your so being . But how shall this be effected ? How shall they be able to bring forth Fruit ? This can be no otherwise done , but by their abiding in Christ ; and thereby continually deriving spiritual nourishment , that is , Grace and supplyes of Holiness from him . For , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate , or apart from me , ye can do nothing of this kind . And that is , because nothing becomes Fruit in the Branch that was not Nourishment from the Vine . Nothing is Duty , nothing is Obedience in Believers , but what is Grace from Christ communicated unto them . The Preparation of all fructifying Grace is in Christ , as the Fruit of the Branches is naturally in the Vine . And the Lord Christ doth spiritually and voluntarily communicate of this Grace unto all Believers , as the Vine communicates its Juyce unto the Branches naturally : And it is the new Nature of Believers to derive it from him by Faith. This being done , it is in them turned into particular Duties of Holiness and Obedience . Therefore it is evident , that there is nothing of Evangelical Holiness in any one Person whatever , but what is in the Vertue Power and Grace of it , derived immediately from Jesus Christ , by vertue of Relation unto him , and Union with him : And it may be enquired , Whether this be so with Moral Vertue or no. The same is taught by our Apostle , under the Similitude of an Olive-tree and its Branches , Rom. 11. As also , where he is affirmed to be a living Stone , and Believers to be built on him , as lively Stones into a spiritual House , 1 Pet. 2. 4 , 5. Sect. 71 Particular Testimonies do so abound in this Case , as that I shall only name some few of them . Joh. 1. 15. He is full of Grace and Truth . And of his fulness have all we received , and grace for grace . It is of the Person of Christ , or the Word made Flesh , the Son of God Incarnate , that the Holy Ghost speaketh . He was made Flesh , and dwelt among us , full of Grace and Truth . It is not the Fulness of the Deity , as it dwelt in him personally , that is here intended , but that which was in him as he was made flesh , that is , in his Humane Nature as inseparably united unto the Divine : An All-fulness that he received by the good pleasure or voluntary Disposal of the Father ; Col. 1. 19. and therefore belongeth not unto the Essential Fulness of the Godhead . And as to the Nature of this Fulness , it is said to consist in Grace and Truth ; that is , the Perfection of Holiness , and Knowledge of the whole Mind , Counsel and Mystery of the Will of God. Of this Fulness do we receive Grace for Grace , all the Grace in every Kind whereof we are made partakers in this World. That this Fulness in Christ , expresseth the unconceivable Fulness of his Humane Nature , by vertue of his indissolute Personal Union with all Graces in their perfection , wherein he received not the Spirit by measure , Joh. 3. 34. is as I suppose by all Christians acknowledged , I am sure cannot be denyed without the highest Impiety and Blasphemy . Hence therefore , the Holy Ghost being witness , do we derive and receive all our Grace , every one according to his Measure , Ephes. 4. 7. Wherefore , Grace is given unto the Lord Christ in an immeasurable Perfection , by vertue of his Personal Vnion ; Col. 2. 9. and from him is it derived unto us , by the gracious Inhabitation of his Spirit in us , 1 Cor. 6. 19. Eph. 4. 30. according unto the Degree of participation allotted unto us . This in the substance of it is contained in this Testimony . There was and is in Jesus Christ a Fulness and Perfection of all Grace ; in us , of our selves , or by any thing that we have by Nature , or natural Generation , by Blood , or the Flesh , or the Will of Man , ( v. 13. ) there is none at all . Whatever we have , is received and derived unto us from the Fullness of Christ , which is an inexhaustible Fountain thereof , by Reason of his Personal Vnion . Sect. 72 To the same purpose is he said to be our Life , and our Life to be hid with him in God ; Col. 3. 3. Life is the Principle of all Power and Operation . And the Life here intended , is that whereby we live to God , the Life of Grace and Holiness . For the Actings of it consist in the setting of our Affections on heavenly things , and mortifying our Members that are on the Earth . This Life Christ is ; He is not so Formally ; for if he were , then it would not be our Life , but his only . He is therefore so Efficiently , as that he is the immediate Cause and Author of it , and that as he is now with God in Glory . Hence it is said , that we live , that is , this Life of God , yet so as that we live not of our selves , but Christ liveth in us , Gal. 1. 20. And he doth no otherwise live in us , but by the Communication of vital Principles , and a Power for vital Acts , that is Grace and Holiness from himself unto us . If he be our Life , we have nothing that belongs thereunto , that is , nothing of Grace of Holiness , but what is derived unto us from him . Sect. 73 To conclude , we have all Grace and Holiness from Christ , or we have it of our selves . The old Pelagian Fiction , that we have them from Christ , because we have them by yielding Obedience unto his Doctrine , makes our selves the only Spring and Author of them , and on that Account very justly condemned by the Church of old , not only as false , but as blasphemous . Whatever therefore is not thus derived , thus conveyed unto us , belongs not unto our Sanctification or Holiness , nor is of the same Nature or Kind with it . Whatever Ability of Mind or Will may be supposed in us , what Application soever of Means may be made for the exciting and exercise of that Ability , whatever Effects , in Vertues , Dutyes , all Offices of Humanity and Honesty , or Religious Observances , may be produced thereby from them , and wrought by us , if it be not all derived from Christ , as the Head and Principle of spiritual Life unto us , it is a thing of another nature than Evangelical Holiness . Sect. 74 Thirdly ; The immediate efficient Cause of all Gospel Holiness , is the Spirit of God. This we have sufficiently proved already . And although many Cavils have been raised against the Manner of his Operation herein , yet none have been yet so hardy , as openly to deny that this is indeed his Work : For so to doe , is upon the matter expressly to renounce the Gospel . Wherefore , we have in our foregoing Discourses , at large vindicated the manner of his Operations herein , and proved , that he doth not educe Grace by Moral Applications unto the natural Faculties of our Minds , but that he creates Grace in us by an immediate Efficiency of Almighty Power . And what is so wrought and produced , differeth Essentially from any Natural or Moral Habits of our Minds , however acquired or improved . Sect. 75 Fourthly ; This Evangelical Holiness is a Fruit and Effect of the Covenant of Grace . The Promises of the Covenant unto this purpose , we have before on other Occasions insisted on . In them doth God declare , That he will cleanse and purifie our Natures , that he will write his Law in our Hearts , put his Fear in our inward parts , and cause us to walk in his Statutes , in which things our Holiness doth consist . Whoever therefore hath any thing of it , he doth receive it in the Accomplishment of these Promises of the Covenant . For there are not two wayes whereby men may become Holy , one by the Sanctification of the Spirit according to the Promise of the Covenant , and the other by their own Endeavours without it ; though indeed Cassianus with some of the Semi-Pelagians , dreamed somewhat to that purpose . Wherefore , that which is thus a Fruit and Effect of the Promise of the Covenant , hath an especial Nature of its own , distinct from whatever hath not that Relation unto the same Covenant . No man can ever be made partaker of any the least Degree of that Grace or Holiness which is promised in the Covenant , unless it be by vertue and as a Fruit of that Covenant . For if they might do so , then were the Covenant of God of none Effect ; for what it seems to promise in a peculiar Manner , may on this Supposition be attained without it , which renders it an empty Name . Sect. 76 Fifthly ; Herein consists the Image of God , whereunto we are to be renewed . This I have proved before , and shall afterward have Occasion to insist upon . Nothing less than the intire Renovation of the Image of God in our Souls , will constitute us Evangelically Holy. No series of Obediential Actings , no Observance of Religious Duties , no Attendance unto Actions amongst men as Morally vertuous and usefull , how exact soever they may be , or how constant soever we may be unto them , will ever render us lovely or holy in the sight of God , unless they all proceed from the Renovation of the Image of God in us , or that Habitual Principle of spiritual Life and Power which renders us conformable unto him . Sect. 77 From what hath been thus briefly discoursed , we may take a Prospect of that horrible mixture of Ignorance and Impudence wherewith some contend , that the Practice of Moral Vertue is all the Holiness which is required of us in the Gospel ; neither understanding what they say , nor whereof they do affirm . But yet this they do with so great a Confidence , as to despise and scoffe at any thing else which is pleaded to belong thereunto . But this Pretence , notwithstanding all the swelling words of vanity wherewith it is set off and vended , will easily be discovered to be weak and frivolous . For , Sect. 78 ( 1 ) The Name or Expression it self is foreign to the Scripture , not once used by the Holy Ghost , to denote that Obedience which God requireth of us in and according to the Covenant of Grace . Nor is there any sence of it agreed upon , by them who so magisterially impose it on others . Yea , there are many express Contests about the signification of these words , and what it is that is intended by them ; which those who contend about them are not ignorant of , and yet have they not endeavoured to reduce the sence they intend unto any Expression used concerning the same matter in the Gospel , but all men must needs submit unto it , that at 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 thence proceeding , as have the Properties before described , as to their Causes , Rise , Effects , Use , and Relation unto Christ and the Covenant , as are expressely and plainly in the Scripture assigned unto Evangelical Holiness ? Is this Moral Vertue , that which God hath predestinated or chosen us unto before the Foundation of the World ? Is it that which he worketh in us in the pursuit of Electing Love ? Is it that which gives us a new Heart , with the Law of God written in it ? or is it a Principle of spiritual Life , disposing , enclining , enabling us to live to God according to the Gospel , produced in us by the effectual Operation of the Holy Ghost , not educed out of the natural Powers of our own Souls by the mere Applications of external Means ? Is it that which is purchased and procured for us by Jesus Christ , and the Encrease whereof in us he continueth to intercede for ? Is it the Image of God in us , and doth our Conformity unto the Lord Christ consist therein ? If it be so , if Moral Vertue answer all these Properties and Adjuncts of Holiness , then the whole Contest in this matter is , whether the Holy Spirit or these men be wisest , and know best how to express the things of God Rationally and Significantly . But if the Moral Vertue they speak of , be inconcerned in these things , if none of them belong unto it , if it may and doth consist without it , it will appear at length to be no more as to our Acceptance before God , than what one of the greatest Morallists in the World complained that he found it when he was dying , a mere empty Name . But this fulsome Pelagian Figment of an Holiness or Evangelical Righteousness , whose Principle should be Natural Reason , and whose Rule is the Law of Nature as explained in the Scripture , whose Use and End is Acceptation with God , and Justification before him , whereof those who plead for it , the most of them , seem to understand no more but outward Acts of Honesty , nor do practise so much , being absoluely opposite unto and destructive of the Grace of our Lord Jesus Christ , being the mere Doctrine of the Quakers , by whom it is better and more intelligibly expressed , than by some new Patrons of it amongst us ; will not in the Examination of it create any great Trouble , unto such as look upon the Scripture to be a Revelation of the Mind of God in these things . CHAP. VII . Of the Acts and Duties of Holiness . ( 1 ) Actual inherent Righteousness in Duties of Holiness and Obedience , explained . The Work of the Holy Spirit with respect thereunto . ( 2 ) Distribution of the Positive Duties of Holiness . ( 3 ) Internal Duties of Holiness . ( 4 ) External Duties , and their Difference . ( 5 ) Effectual Operation of the Holy Spirit Necessary unto every Act of Holiness . ( 6 ) Dependance on Providence with respect unto things Natural , and on Grace with respect unto things Supernatural , compared . ( 8 ) Arguments to prove the Necessity of Actual Grace , unto every Duty of Holiness . ( 15 ) Contrary Designs and Expressions of the Scripture and some men , about Duties of Holiness . Sect. 1 THE Second Part of the Work of the Spirit of God in our Sanctification , respects the Acts and Duties of Holy Obedience . For what we have before treated of , chiefly concerns the Principle of it as habitually resident in our Souls , and that both as unto its first Infusion into us , as also its Preservation and Increase in us . But we are not indued with such a Principle or Power to Act it at our pleasure , or as we see good , but God moreover , worketh in us to will and to doe , of his own good pleasure . And all these Acts and Duties of Holiness or Gospel Obedience , are of two sorts ; or may be referred unto two Heads . ( 1 ) Such as have the Will of God in Positive Commands for their Object , which they respect in Duties internal and external , wherein we do what God requireth . ( 2 ) Such as respect Divine Prohibitions , which consist in the Actings of Grace or Holiness , in an Opposition unto or the Mortification of Sin. And what is the Work of the Holy Spirit , what is the Aid which he affords us in both these sorts of Duties , must be declared . Sect. 2 The Acts and Duties of the First sort , respecting Positive Divine Commands , fall under a double Distinction . For , 1. They are in their own Nature either Internal only ; Or , 2. External also . There may be internal Acts of Holiness , that have no external Effects . But no external Acts or Duties are any part of Holiness , which are only so and no more ; for it is required thereunto , that they be quickened and sanctified by internal Acting of Grace . Two Persons may therefore at the same time perform the same Commanded Duties , and in the same outward Manner , yet may it be the Duty of Evangelical Holiness in the one , and not in the other ; as it was with Cain and Abel , with the other Apostles and Judas . For if Faith and Love be not acted in either of them , what they do , is Duty but Equivocally , properly it is not so . Sect. 3 1. By the Duties of Holiness that are internal only , I intend all Acts of Faith , Love , Trust , Hope , Fear , Reverence , Delight , that have God for their immediate Object , but go not forth , nor exert themselves in any external Duties ; and in these doth our spiritual Life unto God principally consist . For they are as the first Acts of Life , which principally evidence the Strength or Decayes of it . And from these we may take the best Measure of our spiritual Health , and interest in Holiness . For we may abound in outward Duties , and yet our Hearts be very much alienated from the Life of God. Yea sometimes men may endeavour to make up what is wanting with them , by a multitude of outward Duties , and so have a Name to live when they are dead , wherein the true Nature of Hypocrisie and Superstition doth consist . Isa. 1. 11 , 12 , 13 , 14 , 15. But when the internal Actings of Faith , Fear , Trust and Love , abound and are constant in us , they evidence a vigorous and healthy Condition of Soul. Sect. 4 2. Duties that are external also are of two sorts ; or are distinguished with respect unto their Objects , and End. For , ( 1 ) God himself is the Object and End of some of them , as of Prayer and Prayses , whether private or more solemn . And of this nature are all those which are commonly called , Duties of the first Table , all such as belong unto the Sanctification of the Name of God in his Worship . ( 2 ) Some respect Men of all sorts in their various Capacities , and our various Relations unto them , or have Men for their Object , but God for their End. And among these also I include those which principally regard our selves , or our own Persons . The whole of what we intend , is summarily expressed by our Apostle , Tit. 2. 12. Sect. 5 Concerning all these Acts and Duties , whether internal only , or external also , whether their proper Object be God , or selves , or other Men , so far as they are Acts of Holiness , and are accepted with God , they proceed from a peculiar Operation of the Holy Spirit in us . And herein to make our Intention the more evident , we may distinctly observe . ( 1 ) That there is in the Minds , Wills and Affections of all Believers , a Meetness , Fitness , Readiness and habitual Disposition unto the Performance of all Acts of Obedience towards God , all Duties of Piety , Charity , and Righteousness , that are required of them , and hereby are they internally and habitually distinguished from them that are not so . That it is so with them , and whence it comes be so , we have before declared . This Power and Disposition , is wrought and preserved in them by the Holy Ghost . ( 2 ) No Believer can of himself act , that is , actually exert or exercise this Principle , or Power of a spiritual Life , in any one Instance of any Duty , internal or external , towards God or Men , so as that it shall be an Act of Holiness , or a Duty accepted with God. He cannot I say do so of himself , by vertue of any Power habitually inherent in him . We are not in this World intrusted with any such spiritual Ability from God , as without further actual Aid and Assistance , to do any thing that is Good : Therefore , ( 3 ) That which at present I design to prove is , That the Actual Aid , Assistance and internal Operation of the Spirit of God , is necessary , required and granted , unto the producing of every holy Act of our Minds , Wills and Affections , in every Duty whatever . Or , notwithstanding the Power or Ability which Believers have received in , or by Habitual Grace , they still stand in need of Actual Grace , in , for , and unto every single gracious holy Act or Duty towards God. And this I shall now a little further explain , and then confirm . Sect. 6 As it is in our natural Lives with respect unto Gods Providence , so it is in our spiritual Lives with respect unto his Grace . He hath in the Works of Nature endowed us with a vital Principle , or an Act of the quickening Soul upon the Body , which is quickened thereby . By vertue hereof , we are enabled unto all vital Acts , whether Natural and Necessary , or Voluntary according to the Constitution of our Beings , which is Intellectual . God breathed into man the Breath of Life , and he became a living Soul , Gen. 2. 7. giving him a Principle of Life , he was fitted for , and enabled unto all the proper Acts of that Life . For , a Principle of Life , is an Ability and Disposition unto Acts of Life . But yet whosoever is thus made a living Soul , who is indued with this Principle of Life , he is not able Originally , without any motion or Acting from God as the first Cause , or independently on him , to exert or put forth any vital Act : That which hath not this Principle , as a dead Carkase , hath no meetness unto vital Actions , nor is capable either of Motion or Alteration , but as it receives Impressions from an outward Principle of Force , or an inward Principle of Corruption . But he in whom it is , hath a Fitness , Readiness and habitual Power for all vital Actions , yet so as without the Concurrence of God in his Energetical Providence , moving and Acting of him , he can do nothing . For , in God we live , and move , and have our being , Acts 17. 28. And if any one could of himself perform an Action without any Concourse of Divine Operation , he must himself be absolutely the first and only Cause of that Action , that is , the Creatour of a New Being . Sect. 7 It is so as unto our spiritual Life . We are by the Grace of God through Jesus Christ , furnished with a Principle of it , in the Way and for the Ends before described . Hereby are we enabled and disposed to Live unto God in the Exercise of spiritually vital Acts , or the performance of Dutyes of Holiness . And he who hath not this Principle of spiritual Life , is spiritually dead , as we have at large before manifested , and can do nothing at all that is spiritually Good. He may be moved unto , and as it were compelled by the Power of Convictions , to do many things that are materially so . But that which is on all Considerations spiritually good , and accepted with God , he can do nothing of . The Enquiry is , What Believers themselves , who have received this Principle of spiritual Life , and are Habitually sanctified , can do as to Actual Duties , by vertue thereof , without a new immediate Assistance and working of the Holy Spirit in them . And I say , they can no more do any thing that is spiritually good , without the particular Concurrence and Assistance of the Grace of God unto every Act thereof , than a man can naturally act , or move , or doe any thing in an absolute Independency on God , his Power and Providence . And this proportion between the Works of Gods Providence and of his Grace , the Apostle expresseth , Ephes. 2. 10. For we are his Workmanship , created in Christ Jesus unto good Works , which God hath before ordained that we should walk in them . God at the Beginning made all things by a creating Power , producing them out of Nothing , and left them not meerly to themselves and their own Powers when so created , but he upholds , supports , sustains and preserves them in the Principles of their Beings and Operations , acting powerfully in and by them , after their several Kinds . Without his Supportment of their Beings by an Actual incessant Emanation of Divine Power , the whole Fabrick of Nature would dissolve into Confusion and nothing . And without his Influence into , and Concurrence with their Ability for Operation by the same Power , all things would be dead and deformed , and not one Act of Nature be exerted . So also is it in this Work of the New Creation of all things by Jesus Christ. We are the Workmanship of God , he hath formed and fashioned us for himself by the Renovation of his Image in us . Hereby are we sitted for good Works , and the Fruits of Righteousness , which he hath appointed as the Way of our Living unto him . This New Creature , this Divine Nature in us , he supporteth and preserveth , so as that without his continual influential Power it would perish and come to nothing . But this is not all ; He doth moreover act it , and effectually concurre to every singular Duty , by new supplyes of Actual Grace . So then , that which we are to prove , is ; That there is an Actual Operation of the Holy Ghost in us , necessary unto every Act and Duty of Holiness whatever , without which none either will or can be produced or performed by us , which is the Second Part of his Work in our Sanctification : And there are several Wayes whereby this is confirmed unto us . Sect. 8 First ; The Scripture declares , that we our selves , cannot in and by our selves , that is , by vertue of any strength or power that we have received , do any thing that is spiritually Good. So our Saviour tells his Apostles , when they were sanctified Believers , and in them all that are so ; without me ye can do nothing , John 15. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , So , without me , Seorsim a me , so separated from me , as a Branch may be from the Vine . If a Branch be so separated from the Root and Body of the Vine , as that it receives not continual supplyes of Nourishment from them , if their Influence into it , be by any Means intercepted , it proceeds not in its Growth , it brings forth no Fruit , but is immediately under decay : It is so , saith our Saviour , with Believers in respect unto him . Unless they have continual uninterrupted influences of Grace , and spiritually vital Nourishment from him , they can do nothing . Without me , expresseth a Denyal of all the spiritual Aid that we have from Christ. On supposition hereof , we can do nothing ; that is , by our own Power , or by vertue of any Habit or Principle of Grace we have received . For when we have received it , what we can do thereby without further actual Assistance , we can do of our selves . You can do nothing ; that is , which appertains to Fruit-bearing unto God. In things Natural and Civil we can do somewhat , and in things Sinfull too much ; we need no Aid or Assistance for any such purpose . But in Fruit-hearing unto God we can do nothing . Now every Act of Faith and Love , every Motion of our Minds or Affections towards God , is a part of our Fruit-bearing , and so unquestionably are all external Works and and Duties of Holiness and Obedience . Wherefore , our Saviour himself being Judge , Believers who are really sanctified , and made partakers of Habitual Grace , yet cannot of themselves , without new actual Ayd and Assistance of Grace from him , do any thing that is spiritually Good , or acceptable with God. Sect. 9 Our Apostle confirmeth the same Truth , 2 Cor. 3. 4 , 5. And such trust have we through Christ to God-ward ; not that we are sufficient of our selves , to think any thing as of our selves , but our sufficiency is of God. It is a great and eminent Grace which he declareth that he was acting , namely , Trust in God through Christ in the Discharge of his Ministry , and for the blessed Success thereof : But he had no sooner expressed it , than he seems to be jealous lest he should appear to have assumed something to himself , in this Work , or the Trust he had for its Success . This no man was ever more cautious against , and indeed it was incumbent on him so to be , because he was appointed to be the principal Minister and Preacher of the Grace of Jesus Christ. Therefore I say , he addes a Caution against any such Apprehensions , and openly renounceth any such Power , Ability , or Sufficiency in himself , as that by vertue thereof he could act so excellent a Grace , or perform so great a Duty . Not that we are sufficient of our selves ; And in this matter , he hath not only in places innumerable asserted the Necessity and Efficacy of Grace , with our impotency without it , but in his own Instance he hath made such a Distinction between what was of himself , and what of Grace , with such an open Disclaimure of any Interest of his own in what was Spiritually good , distinct from Grace , as should be sufficient with all sober Persons , to determine all differences in this Case . See 1 Cor. 15. 10. Gal. 2. 21. and this place . I assume no such thing to my self , I ascribe no such thing unto any other , as that I or they should have in our selves a sufficiency unto any such purpose . For our Apostle knew nothing of any sufficiency that needed any other thing to make it effectual . And he doth not exclude such a sufficiency in our selves with respect unto eminent Actings of Grace , and greater Duties , but with respect unto every good Thought , or whatever may have a tendency unto any spiritual Duty . We cannot conceive , we cannot engage in the Beginning of any Duty by our own sufficiency . For it is the beginning of Dutyes which the Apostle expresseth by thinking ; our Thoughts and Projections being Naturally the first thing that belongs unto our Actions . And this he doth as it were on purpose to obviate that Pelagian Fiction , that the Beginning of Good was from our selves , but we had the help of Grace to perfect it . But what then ! if we have no such sufficiency , to what purpose should we set about the thinking or doing of any thing that is good ? Who will be so unwise as to attempt that which he hath no strength to accomplish ? And doth not the Apostle hereby deny , that he himself had performed and Holy Duties , or Acted any Grace , or done any thing that was good , seeing he had no sufficiency of himself so to doe ? to obviate this cavil he confines this denyal of a sufficiency unto our selves , we have it not of our selves . But , saith he , our sufficiency is of God , that is , we have it by Actual supplies of Grace , necessary unto every Duty ; and how God Communicates this sufficiency , and how we receive it , he declares , Chap. 9. v. 8. God is able to make all Grace abound towards you , that ye alwaies having all sufficiency in all things , may abound to every good work . God manifests the abounding of Grace towards us , when he works an effective sufficiency in us , which he doth so as to enable us to abound in good works , or Duties of Holiness . These are those supplies of Grace which God gives us unto all our Duties , as He had promised unto him in his own ease , Chap. 12. 9. And this is the first Demonstration of the Truth proposed unto Consideration , namely the Testimonies given in the Scripture , that Believers themselves cannot of themselves perform any Acts or Duties of Holiness , any thing that is spiritually good . Therefore these things are Effects of Grace , and and must be wrought in us by the Holy Ghost , who is the immediate Author of all Divine Operations . Sect. 10 Secondly , All Actings of Grace , all good Duties are actually ascribed unto the Operation of the Holy Ghost . The particular Testimonies hereunto , are so multiplyed in the Scripture , as that it is not convenient nor indeed possible to call them over distinctly , some of them in a way of instance may be insisted on , and reduced unto three heads . Sect. 11 ( 1 ) There are many places wherein we are said to be led , guided , acted by the Spirit , to live in the Spirit , to walk after the Spirit , to do things by the Spirit that dwelleth in us . For nothing in general can be intended in these expressions , but the Actings of the Holy Spirit of God upon our Souls , in a Complyance wherewith , as acting when we are acted by him , our Obedience unto God according to the Gospel doth consist , Gal. 5. 16. Walk in the Spirit . To walk in the Spirit , is to walk in Obedience unto God according to the supplies of Grace which the Holy Ghost administers unto us ; for so it is added , that we shall not then fullfill the lusts of the flesh ; that is , we shall be kept up unto Holy Obedience and the avoydance of sin . So are we said to be led by the Spirit , ver . 18. being acted by him , and not by the vitious depraved principles of our corrupted Nature , Rom. 8. 4. Walk not after the flesh but after the Spirit . To walk after the flesh is to have the principles of indwelling sin , acting its self in us unto the production and perpetration of actual sins . Wherefore to walk after the Spirit , is to have the Spirit acting in us , to the effecting of all gracious Acts and Duties . And this is given unto us in command , that we neglect not his motions in us , but comply with them in a way of Diligence and Duty ; see ver . 14. 15. So are we injoyned , to attend unto particular Duties through the Holy Ghost that dwelleth in us , 2 Tim. 1. 14. that is , through his Assistance , without which we can do nothing . Sect. 12 ( 2 ) As we are said to be led , and acted by him , so he is declared to be the Authour of all gracious Actings in us , Galat. 5. 22. 23. The fruit of the Spirit is love , joy , peace , long-suffering , gentleness , goodness , meekness , temperance . All these things are wrought and brought forth in us by the Spirit , for they are his fruits . And not onely the Habit of them , but all their Actings , in all their Exercise are from him . Every Act of Faith is Faith , and every Act of Love is Love , and consequently no Act of them is of our selves , but every one of them is a fruit of the Spirit of God. So in another place he adds an universal affirmative , comprehending all instances of particular Graces and their Exercise , Ephes. 5. 9. The fruit of the Spirit is in all Goodness , and Righteousness and Truth . Unto these three heads , all Actings of Grace , all Duties of Obedience , all parts of Holiness may be reduced . And it is through the supplies of the Spirit , that he trusteth for a good issue of his Obedience , Phil. 1. 19. So is it expressely in the Promise of the Covenant , Ezek. 36. 27. I will put my Spirit within you , and cause you to walk in my Statutes , and ye shall keep my Judgments and doe them . This is the whole that God requireth of us , and it is all wrought in us by his Spirit . So also Chap. 11. 19 , 20. Jerem. 32. 39 , 40. All the Obedience and Holiness that God requires of us in the Covenant , all Duties and Actings of Grace , are promised to be wrought in us by the Spirit , after we are assured that of our selves we can doe nothing . Sect. 13 ( 3 ) Particular Graces and their Exercise , are assigned unto his acting and working in us , Gal. 5. 5. We through the Spirit wait for the Hope of Righteousness by Faith. The hope of the Righteousness of Faith , is the thing hoped for thereby . All that we look for or expect in this World or hereafter , is by the Righteousness of Faith. Our quiet waiting for this , is an especial Gospel Grace and Duty . This we do not of our selves , but through the Spirit , Phil. 3. 3. We worship God in the Spirit , love the brethren in the Spirit , Col. 1. 8. we purifie our souls in obeying the truth through the Spirit , unto unfeigned love of the Brethren , 1 Pet. 1. 22. See Eph. 1. 17. Act. 19. 31. Rom. 5. 5. Rom. 8. 15. 22 , 26. 1 Thes. 1. 6. Rom. 14. 17. Chap. 15. 13 , 16. of Faith it is said expressely , that it is not of our selves , it is the gift of God , Ephes. 2. 7 , 8. Sect. 14 Thirdly ; There are Testimonies that are express unto the Position as before laid down , Phil. 2. 13. It is God who worketh in you both to will and to doe of his good pleasure . The things thus wrought , are all things that appertain unto our Obedience and Salvation , as is evident from the Connexion of the words with v. 12. Work out your Salvation with fear and trembling . Hereunto two things are required : ( 1 ) Power for such Operations , or for all the Duties of Holiness and Obedience that are required of us . That this we are indued withall , that this is wrought in us , bestowed upon us , by the Holy Ghost , hath been before abundantly confirmed . But when this is done for us , is there ought else yet remaining to be done ? Yea , ( 2 ) There is the Actual Exercise of the Grace we have received . How may this be Exercised ? All the whole work of Grace consists in the internal Acts of our Wills , and external Operations in Duties suitable thereunto . This therefore is incumbent on us , this we are to look unto in our selves ; it is our Duty so to do , namely to stir up and exercise the Grace we have received in and unto its proper Operations . But it is so our Duty , as that of our selves we cannot perform it . It is God who worketh effectually in us all those gracious Acts of our Wills , and all holy Operations in a way of Duty . Every Act of our Wills , so far as it is Gracious and Holy , is the Act of the Spirit of God efficiently , He worketh in us to will , or the very Act of willing . To say he doth only perswade us , or excite and stirre up our Wills by his Grace to put forth their own Acts , is to say he doth not do what the Apostle affirms him to do . For , if the gracious Actings of our Wills be so our own as not to be his , he doth not work in us to will , but only perswadeth us so to do . But the same Apostle utterly excludeth this pretense , 1 Cor. 15. 10. I laboured abundantly , yet not I , but the grace of God which was with me . He had a Necessity incumbent on him , of declaring the great labour he had undergone , and the pains he had taken in preaching of the Gospel : But yet immediately , least any one should apprehend , that he ascribed any thing to himself , any gracious holy Actings in those Labours , he addes his usual Epanorthosis , Not I ; let me not be mistaken ; it was not I , by any power of mine , by any thing in me , but it was all wrought in me by the free Grace of the Spirit of God. Not I , but Grace , is the Apostles Assertion . Suppose now , that God by his Grace doth no more but aid , assist , and excite the Will in its Actings , that he doth not effectually work all the gracious Actings of our Souls in all our Duties ; the Proposition would hold on the other hand , Not Grace , but I , seeing the principal Relation of the Effect is unto the next and immediate Cause , and thence hath it its Denomination . And as he worketh them , To Will in us , so also To Doe ; that is , Effectually to perform those Duties whereunto the gracious actings of our Wills are required . Sect. 15 And what hath been spoken may suffice to prove , that the Holy Spirit as the Author of our Sanctification , worketh also in us all gracious Acts of Faith , Love and Obedience , wherein the first Part of our Actual Holiness and Righteousness doth consist . And the Truth thus confirmed , may be further improved unto our Instruction and Edification . ( 1 ) It is easily hence discernible , How contrary are the Designs and Expressions of the Scripture , and the Notions of some Men among us . There is not any thing that is good in us , nothing that is done well by us in the way of Obedience , but the Scripture expressely and frequently assigns it unto the immediate Operations of the Holy Spirit in us . It doth so in general as to all gracious Actings whatever , and not content therewith , it proposeth every Grace , and every Holy Duty , distinctly affirming the Holy Ghost to be the immediate Author of them . And when it comes to make mention of us , it positively indeed prescribes our Duty to us , but as plainly lets us know , that we have no power in or from our selves to perform it . But some men speak , and preach , and write utterly to another purpose . The Freedom , Liberty , Power and Ability of our own Wills ; the Light , Guidance , and Direction of our own Minds Reasons ; and from all , our own Performance of all the Duties of Faith and Obedience , are the 〈◊〉 of their Discourses ; and that in Opposition unto what is a●●●bed in the Scriptures unto the Immediate Operations of the Holy Ghost . They are all for Grace , Not I , but Grace , not I but Christ , without him we can do nothing : These are all for our Wills ; not Grace but our Wills doe all . It is not more plainly affirmed in the Scripture , that God created Heaven and Earth , that he sustains and preserves all things by his Power , than that he creates grace in the Hearts of Believers ; preserves it , acts it , and makes it effectual , working all our Works for us , and all our Duties in us . But Evasions must be found out , strange , forced , uncouth sences , be put upon plain , frequently repeated Expressions , to secure the Honour of our Wills , and to take care , that all the Good we doe , may not be assigned to the Grace of God. To this purpose Distinctions are coyned , Evasions invented , and such an Explanation is given of all Divine Operations , as renders them useless and insignificant . Yea , it is almost grown , if not Criminal , yet weak and ridiculous in the Judgement of some , That any should assign those Works and Operations to the Spirit of God , which the Scripture doth , in the very words that the Scripture useth . To lessen the Corruption and Depravation of our Nature by Sin ; to extoll the Integrity and Power of our Reasons ; to maintain the Freedom and Ability of our Wills in and unto things spiritually Good ; to resolve the Conversion of men unto God , into their Natural good Dispositions , Inclinations and the right use of their Reason ; to render Holiness to be only a Probity of Life , or Honesty of Conversation , upon rational Motives and Considerations ; are the things that men are now almost wearied with the Repetition of . Scarce a Person that hath Confidence to commence for Reputation in the World , but immediately he furnisheth himself with some new tinkling Ornaments for these old Pelagian Figments . But whoever shall take an impartial View of the Design and constant Doctrine of the Scripture in this matter , will not be easily carryed away with the plausible Pretences of men exalting their own Wills and Abilities , in Opposition to the Spirit and Grace of God by Jesus Christ. Sect. 16 ( 2 ) From what hath been discoursed , a further discovery is made of the Nature of Gospel Obedience , of all the Acts of our Souls therein , and of the Duties that belong thereunto . It is commonly granted , that there is a great difference between the Acts and Duties that are truely gracious , and those which are called by the same name , that are not so , as in any Duties of Faith , of Prayer , of Charity . But this difference is supposed generally to be in the Adjuncts of those Duties , in some properties of them , but not in the kind , nature or substance of the Acts of our minds in them . Nay it is commonly said , that whereas wicked men are said to believe , and doe many things gladly in a way of Obedience ; what they so doe , is for the substance of the Acts they perform , the same with those of them who are truely Regenerate and Sanctified . They may differ in their Principle and End , but as to their Substance or Essence they are the same . But there is no small mistake herein . All gracious Actings of our Minds and Souls , whether internal only , in Faith , Love , or Delight , or whether they go out unto external Duties required in the Gospel , being wrought in us by the immediate Efficacy of the Spirit of Grace , differ in their Kind , in their Essence and substance of the Acts themselves , from whatever is not so wrought or effected in us . For whatever may be done by any one , in any acting of common Grace , or performance of any Duty of Obedience , being educed out of the power of the Natural Faculties of men , excited by Convictions , as directed and enforced by Reasons and Exhortations , or assisted by common Aids of what nature soever , they are natural as to their kind , and they have no other substance or Being but what is so . But that which is wrought in us by the especial Grace of the Holy Ghost in the way mentioned , is supernatural , as being not educed out of the Powers of our natural Faculties , but an immediate Effect of the Almighty supernatural Efficacy of the Grace of God. And therefore the sole Reason why God accepts and rewards Duties of Obedience in them that are sanctified , and regardeth not those which for the outward Matter and Manner of Performance are the same with them , ( as unto Abel and his Offering he had respect , but he had no respect unto Cain and his Offering , Gen. 4. 4 , 5. ) is not taken from the State and Condition of the Persons that perform them only , though that also have an influence thereinto ; but from the Nature of the Acts and Duties themselves also . He never accepts and rejects Duties of the same Kind absolutely with respect unto the Persons that do perform them . The Duties themselves are of a different Kind . Those which he accepts are supernatural Effects of his own Spirit in us , whereon he rewardeth and crowneth the Fruits of his own Grace . And as for what he rejects , whatever Appearance it may have of a Complyance with the outward Command , it hath nothing in it that is supernaturally Gracious , and so is not of the same Kind with what he doth accept . CHAP. VIII . Mortification of Sin , the Nature and Causes of it . ( 1 ) Mortification of Sin , the Second Part of Sanctification . ( 2 ) Frequently prescribed and enjoyned as a Duty . ( 3 ) What the Name signifies , with the Reason thereof : ( 4 ) As also that of Crucifying Sin. ( 5 ) The Nature of the Mortification of Sin , explained . ( 6 ) In-dwelling Sin in its Principle , Operations and Effects , the Object of Mortification . ( 7 ) Contrariety between Sin and Grace . ( 8 ) Mortification a Part-taking with the whole Interest of Grace against Sin. ( 9 ) How Sin is Mortified , and why the Subduing of it is so called . ( 10 ) Directions for the right Discharge of this Duty . ( 13 ) Nature of it unknown to many . ( 15 ) The Holy Spirit the Author and Cause of Mortification in us . ( 21 ) The Manner of the Operation of the Spirit in the Mortification of Sin. ( 22 ) Particular Means of the Mortification of Sin. ( 23 ) Duties necessary unto the Mortification of Sin , directed unto by the Holy Ghost . ( 24 ) Mistakes and Errors of Persons failing in this matter . ( 28 ) How Spiritual Duties are to be managed , that Sin may be mortified . ( 33 ) Influence of the Vertue of the Death of Christ , as applyed by the Holy Spirit , into the Mortification of Sin. Sect. 1 THere is yet another Part or Effect of our Sanctification by the Holy Ghost , which consisteth in , and is called , Mortification of Sin. As what we have already insisted on , concerneth the Improvement and Practice of the Principle of Grace , wherewithall Believers are indued ; so what we now propose , concerneth the Weakning , Impairing and Destroying of the Contrary Principle of Sin in its Root and Fruits , in its Principle and Actings . And whereas the Spirit of God is every where said to sanctifie us ; we our selves are commanded , and said constantly to mortifie our Sins . For Sanctification expresseth Grace communicated and received in general ; Mortification Grace as so received , improved and acted unto a certain End. And I shall be brief in the handling of it , because I have formerly published a small Discourse on the same Subject . And there are two things that I shall speak unto : ( 1 ) The Nature of the Duty it self . ( 2 ) The Manner how it is wrought in us by the Holy Ghost ; which I principally intend . Sect. 2 It is known , that this Duty is frequently enjoyned and prescribed unto us . Col. 3. 5. Mortifie therefore your Members that are on the Earth , Fornication , Vncleanness , inordinate Affection , evil Concupiscence , and Covetousness which is I●●atry . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be supplyed . Mortifie your Members that are on the Earth ; that is , your carnal earthly Affections , avoyding , or by avoyding Fornication , &c. And so a distinction is made between carnal Affections and their Fruits : Or , the special sins mentioned , are instances of these carnal Affections ; Mortifie your carnal Affections , namely , Fornication and the like ; wherein there is a Metonymy of the Effect for the Cause . And they are called our Members , ( 1 ) Because , as the whole Principle of sin , and Course of sinning which proceedeth from it , being called the Body of Sin , Rom. 6. 6. or the Body of the Sins of the Flesh , Col. 2. 11. with respect thereunto these particular Lusts are here called the members of that Body , Mortifie your members ; For , that he intends not the Parts or Members of our Natural Bodyes , as though they were to be destroyed , as they seem to imagine who place Mortification in outward Afflictions and Macerations of the Body , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that are on the Earth , that is , Earthly , carnal and sensual . ( 2 ) These Affections and Lusts , the Old man , that is , our depraved Nature , useth naturally and readily , as the Body doth its Members : And , which addes Efficacy unto the Allusion , by them it draws the very Members of the Body into a complyance with it , and the service of it ; against which we are cautioned by our Apostle , Rom. 6. 12. Let not therefore sin reign in your mortal Bodies , ( that is , our natural Bodies ) that ye should obey it in the Lusts thereof ; which Exhortation he pursues v. 19. as ye have yielded your Members servants unto Vncleanness and to Iniquity , unto Iniquity , even so now yield your Members servants to Righteousness unto Holiness . Which some neglecting , do take the Members of Christ , that is , of their own Bodies , which are the Members of Christ , and make them the members of an Harlot , 1 Cor. 6. 15. And many other Commands there are to the same purpose , which will afterwards occurre . Sect. 3 And concerning this great Duty , we may consider three things : 1. The Name of it , whereby it is exressed . 2. The Nature of it , wherein it consists . 3. The Means and Way whereby it is effected and wrought . First ; For the Name , it is two wayes expressed , and both of them Metaphorical . ( 1 ) By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render to mortifie our selves . The first is used Col. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is mortifie , that is , Extinguish and destroy all that Force and Vigour of Corrupted Nature , which enclines to earthly carnal things , opposite unto that spiritual Heavenly Life and its actings , which we have in and from Christ , as was before declared : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is eneco , morte macto , to kill , to affect with or destroy by Death . But yet this word is used by our Apostle not absolutely to destroy , and to kill , so as that which is so mortified or killed should no more have any Being , but that it should be rendred useless as unto what its strength and vigour would produce . So he expresseth the Effects of it in the passive word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Rom. 4. 19. He considered not his own Body now dead , now mortified . The Body of Abraham was not then absolutely dead , only the natural Force and Vigour of it was exceedingly abated . And so he seems to mollifie this Expression , Heb. 11. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which we well render , of one , and him as good as Dead ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating a Respect unto the thing treated of . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mortifie , signifies a continued Act , in taking away the Power and Force of any thing , untill it comes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dead , unto some certain Ends or Purposes , as we shall see it is in the Mortification of sin . Rom. 8. 13. If ye through the Spirit doe mortifie the Deeds of the Body , ye shall live ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another word to the same purpose , it signifies as the other doth , to put to death . But it is used in the Present Tense , to denote that it is a work which must be alwayes doing ; If ye do mortifie , that is , If you are alwayes and constantly imployed in that work . And what the Apostle here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Deeds of the Body , he therein expresseth the Effect for the Cause Metonymically : For he intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he expresseth the same thing , Gal. 5. 24. The Flesh with its Affections and Lusts ; whence all the corrupt Deeds wherein the Body is instrumental , do arise . Sect. 4 ( 2 ) The same Duty , with relation unto the Death of Christ , as the Meritorious , Efficient and Exemplary Cause , is expressed by Crucifying . Rom. 6. 6. Our old Man is Crucifyed with him . Gal. 2. 20. I am crucified with Christ ; Chap. 5. 20. They that are Christs have crucified the Flesh , with the Affections and Lusts. Chap. 6. 14. By the Lord Jesus Christ , the World is crucified unto me , and I unto the World. Now as perhaps there may be something intimated herein , of the Manner of mortification of sin , which is Gradually carryed on unto its final Destruction , as a Man dyes on the Cross ; yet that which is principally intended , is the Relation of this Work and Duty to the Death of Christ , whence we and our sins are said to be crucified with him , because we and they are so by vertue of his Death ; And herein do we alwayes bear about in the Body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dying of our Lord Jesus Christ , 2 Cor. 4. 10. representing the Manner of it , and expressing its Efficacy . Sect. 5 Secondly : Thus is this Duty expressed , whose Nature in the next place we shall more particularly enquire into , and declare , in the ensuing Observations . 1. Mortification of Sin is a Duty alwayes incumbent on us , in the whole Course of our Obedience . This the Command testifieth , which represents it as an alwayes present Duty . When it is no longer a Duty to grow in Grace , it is so not to mortifie Sin. No man under Heaven can at any Time say , that he is exempted from this Command , nor on any Pretence . And he who ceaseth from this Duty , le ts go all Endeavours after Holiness . And as for those who pretend unto an absolute Perfection , they are of all Persons living the most impudent , nor do ever in this Matter open their mouths , but they give themselves the Lye. For , 2. This Duty being alwayes incumbent on us , argues undenyably the abiding in us of a Principle of Sin whilest we are in the Flesh , which with its Fruits is that which is to be mortified . This the Scripture calleth the sin that dwelleth in us , the evil that is present with us , the Law of the Members , evil Concupiscence , Lust , the Flesh , and the like . And thereunto are the Properties and Actings of folly , deceit , tempting , seducing , rebelling , warring , captivating , ascribed . This is not a place to dispute the Truth of this Assertion , which cannot with any Reputation of Modesty be denyed by any who own the Scripture , or pretend to an Acquaintance with themselves . But yet through the Craft of Sathan , with the Pride and Darkness of the Minds of men , it is so fallen out , that the want of a true understanding hereof , is the Occasion of most of those pernitious Errors wherewith the Church of God is at present pestered ; and which practically keeps men off from being seriously troubled for their sins , or seeking out for Relief by Jesus Christ. Thus one hath not feared of late openly to profess , that he knowes of no deceit or evil in his own Heart , though a wiser than he , hath informed us , that he who trusteth his own Heart is a Fool , Proverb . 28. 26. Sect. 6 3. In-dwelling sin , which is the Object of this Duty of Mortification , falls under a three-fold Consideration . 1. Of its Root and Principle : 2. Of its Disposition and Operations : 3. Of its Effects . These in the Scripture are frequently distinguished , though mostly under Metaphorical Expressions . So are they mentioned together distinctly , Rom. 6. 6. Our old Man is crucified with Christ , that the Body of sin might be destroyed , that henceforth we should not serve sin . ( 1 ) The Root or Principle of sin , which by Nature possesseth all the Faculties of the Soul , and as a depraved Habit enclines unto all that is evil , is the Old man , so called in Opposition unto the New man which after God is created in Righteousness and true Holiness . ( 2 ) There is the Inclination , actual Disposition and Operations of this Principle or Habit , which is called the Body of sin with the Members of it . For , under those Expressions sin is proposed as in procinctu , in a Readiness to Act its self , and enclining unto all that is evil . And this also is expressed by the Affections and Lusts of the Flesh , Gal. 4. 25. Deceitfull Lusts , Ephes. 4. 24. The Old man is Corrupt , according unto the deceitfull Lusts , the Wills of the Flesh , and the Mind . ( 3 ) There are the Effects , Fruits and Products of these things , which are Actual sins , whereby as the Apostle speaks , we serve sin , as bringing forth the Fruits of it ; that we should not henceforth serve sin . And these Fruits are of two sorts : 1. Internal , in the Figments and Imaginations of the Heart , which is the first way whereby the Lusts of the Old man do act themselves . And therefore , of those that are under the Power or Dominion of sin , it is said , that every Figment or Imagination of their Hearts are evil continually , Gen. 6. 5. For they have no other Principle whereby they are acted , but that of Sin , and therefore all the Figments of their Hearts must be necessarily evil . And with respect hereunto , our Saviour affirms , that all Actual sins proceed out of the Heart , Math. 15. 19. because there is their Root , and there are they first formed and framed . 2. External , in Actual sins , such as those enumerated by our Apostle ; Col. 3. 5. Gal. 5. 19 , 20 , 21. All these things together , make up the compleat Object of this Duty of Mortification . The old man , the body of Death with its Members , and the Works of the flesh , or the Habit , Operations an Effects of Sin , are all of them intended , and to be respected herein . Sect. 7 4. This Principle , its Operations and Effects , are opposed and directly contrary unto the Principle , Operations , and Fruits of Holiness , as wought in us by the Spirit of God , which we have before described . ( 1 ) They are opposed in their Principle . For the Flesh lusteth against the Spirit , and the Spirit lusteth against Flesh , and these are contrary the one to the other , Gal. 5. 17. These are those two adverse Principles , which maintain such a Conflict in the Souls of Believers , whilst they are in this world , and which is so Graphically described by our Apostle , Rom. 7. so the Old and New man are opposed and contrary . ( 2 ) In their Actings ; The Lusting of the Flesh , and the Lusting or desires of the Spirit , Walking after the Flesh , and Walking after the Spirit , living after the Flesh , and living in the Spirit are opposed also . This is the Opposition that is between the Body of Sin with its Members , and the Life of Grace ; Who walk not after the Flesh but after the Spirit , Rom. 8. 1 , 4 , 5. We are Debters not to the flesh , to live after the flesh ; for if ye live after the flesh ye shall die ; but if ye by the Spirit , doe mortifie the Deeds of the Flesh ye shall live , ver . 11 , 12 , 13. By this walking after the Flesh , I understand not , at least not principally , the committing of Actual Sins , but a Compliance with the Principle or Habit of sin prevailing in Depraved unsanctified Nature , allowing it a predominancy in the Hearts and Affections . It is when men are disposed to Act according to the Inclinations , Lustings , Motions , Wills and Desires of it . Or it is to bend that way Habitually in our Course and Conversation , which the Flesh inclines and leads unto . This Principle doth not indeed Equally bring forth Actual sins in all , but hath various Degrees of its Efficacy , as it is advantaged by Temptations , controlled by Light , or hampered by Convictions . Hence all that are under the Power of Sin , are not all equally vitious and sinfull . But after the flesh goes the bent of the Soul , and the generality of its Actings . To walk after the Spirit , consists in our being given up to Rule and Conduct , or walking according to the Dispositions and Inclinations of the Spirit , that which is born of the Spirit , Namely , a Principle of Grace implanted in us by the Holy Ghost , which hath at large insisted on before . And ( 3 ) The External Fruits and Effects of these two Principles are contrary also , as our Apostle expressely and at large declares , Gal. 5. 19 , 20 , 21 , 22 , 23 , 24. For whereas in the Enumeration of the Works of the Flesh , he reckons up Actual sins , as Adultery , Fornication , and the like , in the Account he gives of the Fruits of the Spirit , he insists on Habitual Graces , as Love , Joy , Peace , he expresseth them both Metaphorically . In the former he hath repect unto the vitious Habits of those Actual Sins ; and in the latter , unto the Actual Effects and Duties of those Habitual Graces . Sect. 8 5. There being this universal Contrariety , Opposition , contending and warfare between Grace and Sin , the Spirit and the Flesh , in their inward Principles , Powers , Operations , and outward Effects ; the Work and Duty of Mortification consists in a constant taking part with Grace , in its Principle , Actings and Fruits , against the Principle Acts and Fruits of Sin. For the Residence of these contrary Principles being in , and their Actings being by the same Faculties of the Soul , as the one is increased , strengthened , and improved , the other must of necessity be weakened and decay . Wherefore the Mortification of Sin must consist in these three things . ( 1 ) The cherishing and improving of the Principle of Grace and Holiness which is implanted in us by the Holy Ghost , by all the wayes and means which God hath appointed thereunto , which we have spoken unto before . This is that which alone can undermine and ruine the power of Sin , without which all Attempts to weaken it are vain and fruitless . Let men take never so much pains to Mortifie , Crucifie or Subdue their sins , unless they endeavour in the first place to weaken and impair its strength by the increase of Grace , and growing therein , they will labour in the fire , where this work will be consumed . ( 2 ) In frequent actings of the Principles of Grace in all Duties Internal and External . For where the Inclinations , Motions , and Actings of the Spirit in all Acts , Duties , and Fruits of Holy Obedience , are vigorous and kept in constant Exercise , the contrary Motions and Actings of the Flesh are defeated . ( 3 ) In a due Application of the Principle , Power , and Actings of Grace , by way of opposition unto the Principle , Power , and Actings of Sin. As the whole of Grace is opposed unto the whole of Sin ; so there is no particular Lust whereby Sin can act its power , but there is a particular Grace ready , to make effectual Opposition unto it , whereby it is mortified . And in this Application of Grace in its Actings in Opposition unto all the Actings of sin , consists the Mystery of this great Duty of Mortification . And where men being ignorant hereof , have yet fallen under a Conviction of the Power of Sin , and been perplexed therewith , they have found out foolish wayes innumerable , for its Mortification , wickedly opposing External , Natural , bodily Force and Exercise , unto an Internal , Moral , Depraved Principle which is no way concerned therein . But hereof we must treat more afterwards under the third Head concerning the Manner how this work is to be carried on , or this Duty performed . Sect. 9 6. This Duty of weakening Sin , by the Growth and improvement of Grace , and the Opposition which is made unto sin in all its Actings thereby is called Mortification , Killing , or putting to Death , on sundry accounts . First and principally , from that Life , which because of its Power , Efficacy and Operation is ascribed unto Indwelling Sin. The state of the Soul by reason of it is a state of Death . But whereas Power and Operations , are the proper Adjuncts or Effects of Life , for their sakes life is ascribed unto sin , on whose account sinners are dead . Wherefore this corrupt Principle of Sin in our depraved Nature , having a constant , powerful inclination , and working Actually ●●wards all evil ; it is said Metaphorically to Live , or to have a Life of its own . Therefore is the Opposition that is made unto it for its ruine and Destruction , called Mortification , or Killing , being its Deprivation of that strength , and efficacy whereby , and wherein it is said to live . Secondly , It may be so called because of the Violence of that contest which the Soul is put unto in this Duty . All other Duties that we are called unto in the course of our Obedience , may be performed in a more easie , gentle , and plain manner . Though it is our Work and Duty to conflict with all sorts of Temptations , yea to wrestle with Principalities and Powers , and spiritual wickednesses in high places , yet in this which we have with our selves , which is wholly within us and from us , there is more of Warring , Fighting , Captivating , Wounding , Crying out for Help and Assistance , a deep sense of such a violence as is used in taking away the Life of a mortal Enemy , than in any thing else we are called unto . And Thirdly , the end aymed at in this Duty , is Destruction , as it is of all killing . Sin , as was said , hath a Life , and that such a Life , as whereby it not onely Lives , but Rules and Reigns in all that are not born of God. By the entrance of Grace into the Soul it looseth its Dominion , but not its Being ; its Rule , but not its Life . The utter Ruine , Destruction and gradual Annihilation of all the Remainders of this cursed Life of Sin , is our Design and Aym in this Work and Duty , which is therefore called Mortification . The design of this Duty wherever it is in sincerity , is to leave sin neither Being , nor Life , nor Operation . Sect. 10 And some Directions , as our manner is , may be taken from what we have discoursed concerning the Nature of this Duty , Directive of our own Practices . And ( 1 ) It is evident from what hath been discoursed , that it is a Work which hath a Gradual Progress , in the proceed whereof we must continually be Exercised . And this respects in the first place the Principle of sin it self . Every day , and in every Duty an especial eye is to be had unto the Abolition and Destruction of this Principle . It will no otherwise dye , but by being Gradually and constantly weakened , spare it and it heals its wounds and recovers strength . Hence many who have attained to a great Degree in the Mortification of sin , doe by their negligence suffer it in some Instances or other so to take head again , that they never recover their former state whilst they live . Sect. 11 And this is the Reason why we have so many Withering Professors among us , decayed in their Graces , fruitless in their lives , and every way conformed to the world . There are some indeed who being under the Power of that Blindnesse and Darknesse , which is a Principal part of the Depravation of our Nature , doe neither see nor discern the Inward secret Actings and Motions of sin ; its Deceit and Restlesness , its mixing its self one way or other in all our Dutyes , with the Defilement and Guilt wherewith these things are accompanied ; who judge that God scarce takes notice of any thing but outward Actions , and it may be not much of them neither , so as to be displeased with them , unlesse they are very foul indeed , which yet he is easily intreated to passe by and excuse , who judge this Duty superfluous , despising both the Confession and Mortification of Sin , in this Root and Principle of it . But those who have received most Grace and Power from above against it , are of all others the most sensible of its Power and Guilt , and of the Necessity of Applying themselves continually unto its Destruction . ( 2 ) With respect unto its Inclinations and Operations , wherein it variously exerts its Power , in all particular instances we are continually to watch against it , and to subdue it . And this concerns us in all that we are and doe ; in our Duties , in our Calling , in our Conversation with others , in our Retirements , in the frames of our Spirits , in our Streights , in our Mercies , in the use of our Enjoyments , in our Temptations . If we are negligent unto any Occasion we shall suffer by it . This is our Enemy , and this is the Warre we are ingaged in . Every mistake , every neglect is perillous . Sect. 12 And , ( 3 ) The End of this Duty with respect unto us , expressed by the Apostle is , that henceforth we should not serve sin ; which referres unto the Perpetration of Actual Sins , the bringing forth of the Actual Fruits of the Flesh internal or external also . In whosoever the Old man is not crucisied with Christ , let him think what he will of himself , he is a servant of Sin. If he have not received Vertue from the Death of Christ , if he be not wrought unto a Conformity to him therein , whatever else he may do or attain , however he may in any thing , in many things , change his Course , and reform his Life , he serves sin and not God. Our great Design ought to be , that we should no longer serve sin , which the Apostle in the ensuing Verses gives us many Reasons for . It is indeed the worst service that a Rational Creature is capable of , and will have the most dolefull End. What therefore is the only Way and Means whereby we may attain this End ; namely , that although Sin will abide in us , yet that we may not serve it , which will secure us from its Danger ? This is that Mortification of it which we insist upon , and no other . If we expect to be freed from the service of Sin , by its own giving over to press its Dominions upon us , or by any Composition with it , or any other way but by being alwayes killing or destroying of it , we do but deceive our own Souls . Sect. 13 And indeed , it is to be feared , that the Nature of this Duty is not sufficiently understood , or not sufficiently considered . Men look upon it as an easie Task , and that which will be carried on with a little Diligence , and ordinary Attendance . But do we think it is for nothing , that the Holy Ghost expresseth the Duty of opposing Sin , and weakening its Power by Mortification , killing or putting to death ? Is there not somewhat peculiar herein , beyond any other Act or Duty of our Lives ? Certainly there is intimated a great Contest of Sin , for the preservation of its Life . Every thing will do its utmost to preserve its Life and Being . So will Sin do also ; and if it be not constantly pursued with Diligence and Holy Violence , it will escape our Assaults . Let no man think to kill sin with few , easie or gentle strokes . He who hath once smitten a Serpent , if he follow not on his blow untill it be slain , may repent that ever he begun the quarrel . And so will he who undertakes to deal with Sin , and pursues it not constantly to death ; Sin will after a while revive , and the Man must dye . It is a great and fatal Mistake , if we suppose this Work will admit of any remisseness or intermission . Again , the Principle to be slain is in our selves , and so possessed of our Faculties , as that it is called our selves . It cannot be killed without a sense of pain and trouble . Hence it is compared to the cutting off of Right Hands , and the plucking out of Right Eyes . Lusts that pretend to be usefull to the State and Condition of men , that are pleasant and satisfactory to the Flesh , will not be mortified without such a Violence as the whole Soul shall be deeply sensible of . And sundry other things might be insisted on , to manifest how men deceive themselves , if they suppose this Duty of Mortification is that which they may carry on in a negligent careless Course and Manner . Is there no Danger in this Warfare ? no Watchfulness , no Diligence required of us ? Is it so easie a thing to kill an Enemy who hath so many Advantages of force and fraud ? Wherefore , if we take care of our Souls , we are to attend unto this Duty , with that Care , Diligence , Watchfulness , and earnest Contention of spirit , which the Nature of it doth require . Sect. 14 And moreover , there is no less fatal Mistake where we make the Object of this Duty to be only some particular Lusts , or the Fruits of them in Actual sins , as was before observed . This is the way with many . They will make Head against some Sins , which on one Account or other they find themselves most concerned in ; but if they will observe their Course , they shall find with how little success they do it . For the most part Sin gets ground upon them , and they continually groan under the Power of its Victories . And the Reason is , because they mistake their Business . Contests against particular sins , are only to comply with Light and Convictions . Mortification with a Design for Holiness , respects the Body of Sin , the Root and all its Branches : The first will miscarry , and the latter will be successefull . And herein consists the Difference between that Mortification which men are put upon by Convictions from the Law , which alwayes proves fruitless , and that wherein we are acted by the Spirit of the Gospel : The first respects only particular sins , as the Guilt of them reflects upon Conscience ; the latter , the whole Interest of Sin as opposed to the Renovation of the Image of God in us . Sect. 15 Thirdly : That which remains further to be demonstrated is , That the Holy Spirit is the Author of this Work in us , so that although it is our Duty , it is his Grace and Strength whereby it is performed ; as also the Manner how it is wrought by him , which is principally intended . For the first , we have the truth of it asserted , Rom. 8. 13. If ye through the Spirit do mortifie 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 he dwelleth in us . God doth it by his Spirit as he dwelleth in us . As it is a work of Grace , it is said to be wrought by the Spirit ; and as it is our Duty , we are said to work it through the Spirit , v. 13. And let men pretend what they please , if they have not the Spirit of Christ dwelling in them , they have not mortified any sin , but do yet walk after the flesh , and , continuing so to doe , shall dye . Sect. 19 Moreover , as this is the only Spring of Mortification in us as it is a Grace , so the Consideration of it is the principal Motive unto it as it is a Duty . So our Apostle pressing unto it , doth it by this Argument ; Know ye not that your Body is the Temple of the Holy Ghost , which is in you , which you have of God ? 1 Cor. 6. 19. To which we may adde that weighty Caution which he gives us to the same purpose ; 1 Cor. 3. 16. Know you not that ye are the Temple of God , and that the Spirit of God dwelleth in you ? if any man defile the Temple of God , him shall God destroy , for the Temple of God is Holy , which Temple are ye . Whereas therefore in every Duty two things are principally considered . First , The Life and Spring of it , as it is wrought in us by Grace : Secondly , The principal Reason for it and Motive unto it , as it is to be performed in our selves by the way of Duty : Both these as to this matter of Mortification , do center in this Inhabitation of the Spirit . For , ( 1 ) It is he who mortifies and subdues our Corruptions , who quickens us unto Life , Holiness and Obedience , as he dwelleth in us , that he may make and prepare an Habitation meet for himself . And , ( 2 ) The principal Reason and Motive which we have to attend unto it , with all Care and Diligence as a Duty , is that we may thereby preserve his Dwelling-place so as becometh his Grace and Holiness . And indeed , whereas ( as our Saviour tells us ) they are things which arise from and come out of the Heart , that defile us , there is no greater nor more forcible Motive to contend against all the defiling Actings of sin , which is our Mortification , than this , that by the Neglect hereof the Temple of the Spirit will be defiled , which we are commanded to watch against under the severe Commination of being destroyed for our Neglect therein . Sect. 20 If it be said , that whereas we do acknowledge that there are still remainders of this sin in us , and they are accompanyed with their Defilements , how can it be supposed , that the Holy Ghost will dwell in us , or in any one that is not perfectly Holy ? I answer , ( 1 ) That the great Matter which the Spirit of God considereth in his Opposition unto sin , and that of sin to his Work , is Dominion and Rule . This the Apostle makes evident , Rom. 6. 12 , 13 , 14. Who , or what shall have the principal Conduct of the Mind and Soul , ( Chap. 8. 7 , 8 , 9. ) is the matter in Question . Where sin hath the Rule , there the Holy Ghost will never dwell . He enters into no soul as his Habitation , but at the same instant he dethrones sin , spoyls it of its Dominion , and takes the Rule of the soul into the hand of his own Grace . Where he hath effected this Work , and brought his Adversary into subjection , there he will dwell , though sometimes his Habitation be troubled by his subdued Enemy . ( 2 ) The souls and minds of them who are really sanctified , have continually such a sprinkling with the Blood of Christ , and are so continually purified by vertue from his sacrifice and oblation , as that they are never unmeet Habitations for the holy Spirit of God. Sect. 21 ( 2 ) The Manner of the actual Operation of the Spirit of God in effecting this Work , or how he mortifies sin , or enables us to mortifie it , is to be considered . And an Acquaintance herewith dependeth on the Knowledge of the sin that is to be mortified , which we have before described . It is the vitious corrupt Habit , and Inclination unto sin , which is in us by Nature , that is the principal Object of this Duty ; or , the Old man which is corrupt according unto deceitfull Lusts. When this is weakened in us as to its Power and Efficacy , when its strength is abated , and its Prevalency destroyed , then is this Duty in its proper Discharge , and Mortification carryed on in the soul. Now this the Holy Ghost doth , First , By implanting in our Minds and all their Faculties , A contrary Habit and Principle , with contrary Inclinations , Dispositions and Actings , namely , a Principle of spiritual Life and Holiness , bringing forth the Fruits thereof . By means hereof is this work effected . For sin will no otherwise dye , but by being killed and slain : And whereas this is gradually to be done , it must be by Warring and Conflict . There must be something in us that is contrary unto it , which opposing of it , conflicting with it , doth insensibly and by Degrees , ( for it dyes not at once ) work out its Ruine and Destruction . As in a Chronical Distemper , the Disease continually Combates and Conflicts with the Powers of Nature , untill having insensibly improved them , it prevails unto its Dissolution . So is it in this matter . These adverse Principles with their Contrariety , Opposition , and Conflict , the Apostle expressely asserts and describes , as also their contrary Fruits and Actings , with the Issue of the whole , Gal. 5. 16 , 17. 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25. The contrary Principles are the Flesh and Spirit , and their contrary Actings are in Lusting and Warring one against the other , ver . 16. Walk in the Spirit and ye shall not fulfill the Lusts of the Flesh : Not to fulfill the lusts of the flesh is to Mortifie it ; for it neither will nor can be kept alive if its Lusts be not fulfilled . And he gives a fuller Account hereof ver . 17. For the Flesh Lusteth against the Spirit , and the Spirit Lusteth against the Flesh , and these are contrary one to the other . If by the Spirit , the Spirit of God himself be intended , yet he Lusteth not in us , but by vertue of that spirit which is born of him , that is , the New Nature or Holy Principle of Obedience which he worketh in us . And the way of their mutual Opposition unto one another , the Apostle describes at large in the following verses , by instancing in the contrary Effects of the one and the other . But the Issue of the whole is , v. 24. They that are Christs have crucified the Flesh with its Affections and Lusts. They have crucified it , that is , fastned it unto that Cross , where at length it may expire . And this is the way of it , namely , the Actings of the Spirit against it , and the Fruits produced thereby . Hence he shuts up his discourse with that Exhortation , If we live in the Spirit , let us walk in the Spirit . That is , if we are endowed with this Spiritual Principle of Life , which is to live in the Spirit , then let us Act , Work and 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 after foolish Imaginations about this Work , either as to the Nature of the Work it self , or as to the Means whereby it may be effected . For it being a Grace and Duty of the Gospel , thence only is it truely to be learned , and that by the Teachings of the Spirit of God. And it may not be amiss to give some Instances of the Darkness of mens Minds and their Mistakes herein . Sect. 24 ( 1 ) A general Apprehension that somewhat of this nature is necessary , arising from the Observation of the Disorder of our Passions , and the Exorbitancy of the Lives of most in the World , is suited even to the Light of Nature , and was from thence variously improved by the Philosophers of old . To this purpose did they give many Instructions about denying and subduing the disorderly Affections of the Mind , conquering Passions , moderating Desires , and the like . But whilest their Discoveries of sin rose no higher than the actual Disorder they found in the Affections and Passions of the Mind , whilest they knew nothing of the Depravation of the Mind it self , and had nothing to oppose unto what they did discover , but morall Considerations , and those most of them notoriously influenced by Vain-glory and Applause , they never attained unto any thing of the same Kind with the due Mortification of sin . Sect. 25 ( 2 ) We may look into the Papacy , and take a View of the great Appearance of this Duty which is therein , and we shall find it all disappointed , because they are not led unto , nor taught the Duties whereby it may be brought about by the Spirit of God. They have by the Light of the Scripture a far clearer Discovery of the Nature and Power of sin , than had the Philosophers of Old. The Commandment also being variously brought and applyed unto their Consciences , they may be , and doubtless are and have been , many of them , made deeply sensible of the Actings and Tendency of In-dwelling sin . Hereon ensues a Terror of Death and Eternal Judgement . Things being so stated , Persons who were not profligate , nor had their Consciences seared , could not refrain from contriving wayes and means how Sin might be mortified and destroyed . But whereas they had lost a true Apprehension of the only Way whereby this might be effected , they betook themselves unto innumerable false ones of their own . This was the Spring of all the Austerities , Disciplines , Fastings , self-Macerations , and the like , which are exercised or in use among them . For although they are now in Practice turned mostly to the Benefit of the Priests , and an Indulgence unto Sin in the Penitents , yet they were invented and set on foot at first , with a Design to use them as Engines for the Mortification of sin ; and they have a great Appearance in the Flesh unto that End and Purpose . But yet when all was done , they found by Experience that they were insufficient hereunto ; Sin was not destroyed , nor Conscience pacified by them . This made them betake themselves to Purgatory . Here they have Hopes all will be set right , when they are gone out of this World , from whence none could come back to complain of their Disappointments . These things are not spoken to condemn even External Severities and Austerities , in Fastings , Watchings and Abstinencies in their proper place . Our Nature is apt to run into extremes ; Because we see the vanity of the Papists in placing Mortification of Sin , in an outward Shadow and Appearance of it , in that Bodily Exercise which profiteth not ; we are apt to think that all things of that Nature are utterly needless , and cannot be subordinate unto spiritual Ends. But the truth is , I shall much suspect their internal Mortification , ( pretend what they will ) who alwayes pamper the Flesh , indulge to their sensual Appetite , conform to the World , and lead their Lives in Idleness and Pleasures . Yea it is high time , that Professors by joynt-consent should retrench that Course of Life , in Fulness of Diet , Bravery of Apparel , Expence of Time , in vain Conversation , which many are fallen into . But these outward Austerities of themselves , I say , will never effect the End aimed at : For as to the most of them , they being such as God never appointed unto any such End or Purpose , but being the Fruit of mens own Contrivances and Inventions ; let them be insisted on and pursued unto the most imaginable Extremities , being not blessed of God thereunto , they will not contribute the least towards the Mortification of Sin. Neither is there either Vertue or Efficacy in the residue of them , but as they are subordinated unto other spiritual Duties . So Hierome gives us an honest Instance in himself , telling us , that whilest he lived in his horrid Wilderness in Judea , and lodged in his Cave , his Mind would be in the Sports and Revels at Rome . Sect. 26 ( 3 ) The like may be said of the Quakers amongst our selves . That which first recommended them , was an Appearance of Mortification , which it may be also some of them really intended , though it is evident they never understood the Nature of it . For in the height of their outward Appearances , as they came short of the sorry Weeds , begging Habits , macerated Countenances , and severe Looks of many Monks in the Roman Church , and Devices among the Mahumetans ; so they were so far from restraining or mortifying their real Inclinations , as that they seemed to excite and provoke themselves to exceed all others in Clamours , Railings , evil Speakings , Reproaches , Calumnies , and malicious Treating of those who dissented from them , without the least Discovery of an Heart filled with Kindness and Benignity unto Mankind , or love unto any but themselves ; in which Frame and state of things , Sin is as secure from Mortification as in the Practice of open Lusts and Debaucheries . But supposing that they made a real industrious Attempt for the Mortification of sin , what success have they had , what have they attained unto ? Some of them have very wisely slipt over the whole Work and Duty of it , into a pleasing Dream of Perfection . And generally finding the fruitlesness of their Attempt , and that indeed Sin will not be mortified by the Power of their Light within , nor by their Resolutions , nor by any of their austere outward Appearances , nor peculiar Habits or Looks , which in this matter are openly Pharisaical , they begin to give over their Design . For who among all that pretend to any Reverence of God , do more openly indulge themselves unto Covetousness , Love of the World , Aemulation , Strife , Contentions among themselves , severe Revenges against others , than they doe ; not to mention the Filth and Uncleanness they begin mutually to charge one another withall . And so will all self-devised wayes of Mortification end . It is the Spirit of God alone who leads us into the Exercise of those Duties whereby it may be carryed on . Sect. 27 ( Secondly , ) It is required , that the Duties to be used unto this End be rightly performed , in Faith , unto the Glory of God. Without this , a Multiplication of Dutyes is an increase of Burden and Bondage , and that is all . Now that we can perform no Duty in this way or manner , without the especial Assistance of the Holy Spirit , hath been sufficiently before evinced : And the Duties which are appointed of God in an especial manner unto this End , are Prayer , Meditation , Watchfulness , Abstinence , Wisdom or Circumspection with reference unto Temptations and their prevalency . Not to go over these Duties in particular , nor to shew wherein their especial Efficacy unto this End and Purpose doth consist , I shall only give some general Rules concerning the Exercising of our Souls in them , and some Directions for their right performance . Sect. 28 ( 1 ) All these Dutyes are to be designed and mannaged with an especial Respect unto this End. It will not suffice that we are Exercised in them in general , and with regard only unto this general End. We are to apply them unto this particular Case , designing in and by them the Mortification and Ruine of sin . Especially , when by its especial Actings in us , it discovers it self in a peculiar Manner unto us . No man who wisely considereth himself , his State and Condition , his Occasions and Temptations , can be wholly ignorant of his especial Corruptions and Inclinations , whereby he is ready for halting , as the Psalmist speaks . He that is so , lives in the dark to himself , and walks at peradventures with God , not knowing how he walketh , nor whither he goeth . David probably had respect hereunto , when he said , I have kept the Wayes of the Lord , and have not wickedly departed from my God ; for all his Judgments were before me , and I did not put away his Statutes from me . I was also upright before him , and I kept my self from mine Iniquity , Psal. 18. 21 , 22 , 23. He could have done nothing of all this , nor have preserved his Integrity in walking with God , had he not known , and kept a continual Watch upon his own Iniquity , or that working of Sin in him which most peculiarly inclined and disposed him unto Evil. Upon this Discovery are we to apply these Dutyes in a particular Manner to the weakening and Ruine of the Power of Sin. And as they are all usefull and Necessary , so the Circumstances of our Condition will direct us , which of them in particular we ought to be most conversant in . Sometimes Prayer and Meditation claim this place , as when our Danger ariseth solely from our selves , and our own perverse Inclinations , disorderly Affections , or unruly Passions ; sometimes Watchfulness and Abstinence , when Sin takes Occasion from Temptations , Concerns and Businesses in the World ; sometimes Wisdom and Circumspection , when the Avoydance of Temptations and Opportunities for sin , is in an especial manner required of us . These Dutyes I say , are to be managed with a peculiar design to oppose , defeat and destroy the Power of sin , into which they have a powerfull Influence as designed of God unto that End. For , Sect. 29 ( 2 ) All these Duties rightly improved , work two wayes towards the End designed . 1. Morally , and by way of Impetration , namely , of Help and Assistance : 2. Really , by an immediate Opposition unto Sin and its Power , whence Assimulation unto Holiness doth arise . ( First , ) These Duties work Morally , and by way of Impetration . I shall instance only in one of them , and that is Prayer . There are two parts of Prayer with respect unto Sin and its Power . ( 1 ) Complaints : ( 2 ) Petitions . 1. Complaint . So is the Title of Psal. 102. The Prayer of the Afflicted when he is overwhelmed , and powreth out his Complaint before the Lord. So David expresseth himself , Psal. 55. 2. Attend unto me , and hear me , I mourn in my Complaint , and make a Noyse . His Prayer was a Dolefull Lamentation . And Psal. 142. 2. I powred out my Complaint before him , I shewed before him my trouble . This is the first Work of Prayer , with respect unto Sin , its Power and Prevalency . The Soul therein pours out its Complaints unto God , and sheweth before him the trouble it undergoes on the Account thereof . And this it doth in an humble Acknowledgement of its Guilt , crying out of its Deceit and Violence . For all just and due Complaint respecteth that which is grievous , and which is beyond the Power of the Complainer to relieve himself against . Of this sort there is nothing to be compared with the Power of Sin , as to Believers . Sect. 30 This therefore is and ought to be the principal Matter and Subject of their Complaints in Prayer . Yea , the very Nature of the whole Case is such , as that the Apostle could not give an Account of it without great Complaints , Rom. 7. 24. This part of Prayer indeed is with profligate Persons derided and scorned , but it is acceptable with God , and that wherein Believers find Ease and Rest unto their Souls . For , let the World scoffe while it pleaseth , what is more acceptable unto God , than for his Children , out of pure Love unto him and Holiness , out of fervent Desires to comply with his Mind and Will , and thereby to attain Conformity unto Jesus Christ , to come with their Complaints unto him , of the Distance they are kept from these things by the captivating Power of sins , bewailing their frail Condition , and humbly acknowledging all the Evils that they are liable unto upon the Account thereof ? Would any man have thought it possible , had not Experience convinced him , that so much Luciferian Pride and Atheisme should possess the Minds o● thy who would be esteemed Christians , as to scoffe at and deride these things ? that any one should ever read the Bible , or once consider what he is , and with whom he hath to doe , and to be ignorant of this Duty ? But we have nothing to do with such Persons , but to leave them to please themselves whilest they may , with these fond and impious Imaginations . They will come either in this World , ( which we hope and pray for ) in their Repentance to know their Folly , or in another . I say , these Complaints of sin , powred out before the Lord , these Cryings out of Deceit and Violence , are acceptable to God , and prevalent with him to give out Aid and Assistance . He owns Believers as his Children , and hath the Bowels and Compassion of a Father towards them ; Sin he knowes to be their greatest Enemy , and which fights directly against their Souls . Will he then despise their Complaints , and their bemoaning of themselves before him ? will he not avenge them of that Enemy , and that speedily ? See Jerem. 31. 18 , 19 , 20. Men who think they have no other Enemies , none to complain of , but such as oppose them , or obstruct them , or oppress them in their Secular Interests , Advantages and Concerns , are strangers unto these things . Believers look on sin as their greatest Adversary , and know that they suffer more from it than from all the World : Suffer them therefore to make their Complaints of it unto him who pities them , who will relieve them and avenge them . Sect. 31 2. Prayer is directly Petitions to this purpose ; it consists of Petitions unto God , for supplyes of Grace to conflict and conquer Sin withall . I need not prove this ; No man Prayes as he ought , no man joyns in Prayer with another who prayes as he ought , but these Petitions are a part of his Prayer . Especially will they be so , and ought they so to be , when the Mind is peculiarly engaged in the Design of destroying sin . And these Petitions or Requests are , as far as they are gracious and effectual , wrought in us by the Holy Ghost , who therein maketh intercession for us according to the Will of God. And hereby doth he carry on this work of the Mortification of sin , for his Work it is . He makes us to put up prevalent Requests unto God , for such continual supplyes of Grace , whereby it may be constantly kept under , and at length destroyed . And this is the first way whereby this Duty hath an Influence into Mortification , namely , Morally and by way of Impetration . Sect. 32 ( Secondly , ) This Duty hath a real Efficiency unto the same End. It doth its self ( when rightly performed , and duly attended unto ) mightily prevail unto the weakning and Destruction of sin . For in and by fervent Prayer , especially when it is designed unto this End , the Habit , Frame , and Inclinations of the Soul unto universal Holiness , with a Detestation of all sin , are increased , cherished , and strengthened . The soul of a Believer is never raised unto a higher Intension of spirit in the pursuit of , love unto , and delight in Holiness , nor is more conformed unto it , or cast into the mould of it , than it is in Prayer . And frequency in this Duty , is a principal means to fix and consolidate the mind in the form and likeness of it ; And hence doe Believers oft-times continue in , and come off from Prayer above all Impressions from sin , as to Inclinations and Complyances . Would such a frame alwayes continue , how happy were we . But abiding in the Duty is the best way of reaching out after it . I say therefore that this Duty is really Efficient of the Mortification of sin , because therein all the Graces whereby it is opposed and weakened , are excited , exercised , and improved unto that End ; as also the Detestation and Abhorency of sin is increased in us . And where this is not so , there are some secret flaws in the Prayers of men , which it will be their wisdom to find out and heal . Sect. 33 Fourthly , The Holy Spirit carrieth on this work by applying in an especial manner the death of Christ unto us for that end . And this is another , thing which , because the World understandeth not , it doth despise . But yet in whomsoever the Death of Christ is not the death of sin , he shall dye in his sins . To evidence this Truth , we may observe ( 1 ) in general , That the Death of Christ hath an especial influence into the Mortification of sin , without which it will not be Mortified . This is plainly enough testified unto in the Scripture . By his Cross , that is , his Death on the Cross , We are crucified unto the world , Gal. 6. 14. Our old man is crucified with him , that the Body of sin might be destroyed , Rom. 6. 6. That is , sin is Mortified in us by vertue of the Death of Christ , ( 2 ) In the Death of Christ , with respect unto sin there may be considedered , 1. His Oblation of himself , and 2. The Application thereof unto us . By the first it is , that our sins are expiated as unto their Guilt ; but from the latter it is , that they are actually subdued as to their Power . For it is by an Interest in , and a participation of the Benefits of his Death , which we call the Application of it unto us . Hereon are we said to be buried with him , and to rise with him , whereof our Baptism is a pledge ; Rom. 6. 3 , 4. not in an outward Representation , as some imagine of being dipped under the water , and taken up again ( which were to make one sign the sign of another , ) but in a powerful Participation of the vertue of the Death and Life of Christ , in a death unto sin , and newness of life in Holy Obedience , which Baptisme is a pledge of , as it is a token of our initiation and implanting into him . So are we said to be baptized into his death ; or into the likeness of it , that is , into its power , ver . 3. ( 3 ) The old man is said to be crucified with Christ , or sin to be Mortified by the Death of Christ , as was in part before observed on two Accounts . ( 1 ) Of Conformity . Christ is the Head , the Beginning or Idea , of the New Creation ; The first born of every Creature . Whatever God designeth unto us therein , he first exemplified in Jesus Christ ; And we are predestinated to be conformed to the Image of his Son , Rom. 8. 29. Hereof the Apostle gives us an express instance in the Resurrection . Christ the first Fruits , afterwards they that are Christs at his coming , 1 Cor. 15. 23. It is so in all things ; all that is wrought in us , it is in resemblance and conformity unto Christ. Particularly , we are by Grace planted into the likeness of his Death , Rom. 6. 5. being made conformable unto his Death , Phil. 3. 10. and so to be dead with Christ , Col. 2. 20. Now this conformity is not in our Natural Death , nor in our being put to death as he was ; for it is that which we are made partakers of in this Life , and that in a way of Grace and Mercy . But Christ died for sin , for our sin , which was the meritorious procuring cause thereof . And he lived again by the Power of God. A likeness and conformity hereunto God will work in all Believers . There is by nature a Life of sin in them , as hath been declared . This Life must be destroyed , sin must dye in us , and we thereby become dead unto sin . And as he rose again ; So are we to be quickened in and unto newness of life . In this death of sin consists that Mortification which we treat about ; and without which we cannot be conformed unto Christ in his Death , which we are designed unto . And the same Spirit which wrought these things in Christ , will in the pursuit of his Design , work that which answers unto them in all his Members . Sect. 34 ( 2 ) In respect of Efficacy ; vertue goeth forth from the Death of Christ , for the subduing and Destruction of sin . It was not designed to be a dead , unactive , passive Example , but it is accompanied with a Power conforming and changing us into its own likeness . It is the Ordinance of God unto that End , which he therefore gives efficacy unto . It is by a fellowship or participation in his sufferings , that we are made conformable to his Death , Phil. 3. 10. this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is an interest in the Benefit of his suffering ; we also are made partakers thereof . This makes us conformable to his Death , in the Death of sin in us . The Death of Christ is designed to be the Death of sin ; let them who are dead in sin deride it whilest they please . If Christ had not dyed , sin had never dyed in any sinner unto Eternity . Wherefore that there is a vertue and Efficacy in the Death of Christ unto this purpose , cannot be denyed without a Renuntiation of all the Benefits thereof . On the one hand the Scripture tells us , that he is our Life , our Spiritual Life , the Spring , Fountain , and Cause of it ; we have nothing therefore that belongs thereunto but what is derived from him . They cast themselves out of the verge of Christianity , who suppose that the Lord Christ is no otherwise our Life , or the Authour of Life unto us , but as he hath revealed and taught the way of Life unto us ; He is our Life as he is our Head. And it would be a sorry Head that should onely teach the feet to go , and not communicate strength to the whole Body so to doe . And that we have real influences of Life from Christ , I have sufficiently proved before . Unto our spiritual Life doth ensue the Death of sin ; for this on the other hand is peculiarly assigned unto his Death in the Testimonies before produced . This therefore is by vertue derived from Christ , That is , in an especial manner from his Death , as the Scripture testifies . Sect. 35 All the Enquiry is , How the Death of Christ is applyed unto us , or which is the same , How we apply our selves to the Death of Christ for this purpose . And I answer , We do it two wayes . ( 1 ) By Faith. The way to derive Vertue from Christ , is by touching of him . So the diseased Woman in the Gospel touched but the Hemme of his Garment , and Vertue went forth from him to stay her Bloody Issue , Math. 9. 22. It was not her Touching him outwardly , but her Faith which she acted then and thereby , that derived Vertue from him . For so our Saviour tells her in his Answer , Daughter be of good Comfort , thy Faith hath made thee whole . But unto what End was this touching of his Garment ? It was only a Pledge and Token of the particular Application of the healing Power of Christ unto her Soul , or her Faith in him in particular for that End. For at the same time many thronged upon him in a presse , so as his Disciples marvelled he should ask who touched his Cloaths ; Mark 5. 30 , 31. yet was not any of them advantaged but the poor sick Woman . A great Emblem it is of common Profession on the one hand , and especial Faith on the other . Multitudes presse and throng about Christ in a Profession of Faith and Obedience , and in the real performance of many Duties ; but no Vertue goeth forth from Christ to heal them . But when any one , though poor , though seemingly at a distance , gets but the least touch of him by especial Faith , this Soul is healed . This is our Way with respect unto the Mortification of Sin. The Scripture assures us , that there is Vertue and Efficacy in the Death of Christ unto that End. The Means whereby we derive this Vertue from him , is by Touching of him , that is , by Acting Faith on him in his Death , for the Death of Sin. Sect. 36 But how will this effect it , how will sin be mortified hereby ? I say , how , by what Power and Vertue were they healed in the Wilderness , who looked unto the Brazen Serpent ? was it not because that was an Ordinance of God , which by his Almighty Power he made effectual unto that purpose ? The Death of Christ being so as to the Crucifying of sin , when it is looked on , or applyed unto by Faith , shall not Divine Vertue and Power go forth unto that End ? The Scripture , and Experience of all Believers , give Testimony unto the Truth and Reality thereof . Besides , Faith it self as acted on the Death of Christ , hath a peculiar Efficacy unto the subduing of sin ; for , beholding him thereby as in a Glass , we are changed into the same Image ; 1 Cor. 3. 18. And that which we peculiarly behold , we are peculiarly transformed into the Likeness of . And moreover , it is the only Means whereby we Actually derive from Christ the Benefits of our Vnion with him ; from thence we have all Grace , or , there is no such thing in the World. And the Communication of it unto us , is in and by the Actual Exercise of Faith principally . So it being acted with respect unto his Death , we have Grace for the Killing of sin , and thereby become dead with him , Crucified with him , Buryed with him , as in the Testimonies before produced . This is that which we call , the Application of the Death of Christ unto us , or our Application of our selves to the Death of Christ for the Mortification of sin . And they by whom this Means thereof is despised or neglected , who are ignorant of it , or do Blaspheme it , must live under the Power of sin , unto what Inventions soever they turn themselves for Deliverance . According as we abide and abound herein , will be our success . Those who are careless and remiss , in the Exercise of Faith , by Prayer and Meditation , in the Way described , will find that Sin will keep its ground , and maintain so much Power in them as shall issue in their perpetual Trouble . And men who are much conversant with the Death of Christ , not in Notions and Lifeless Speculations , not in Natural or Carnal Affections , like those which are raised in weak Persons by Images and Crucifixes , but by holy Actings of Faith , with respect unto what is declared in the Scripture as to its Power and Efficacy , will be implanted into the Likeness of it , and experience the Death of sin in them continually . Sect. 37 ( 2 ) We do it by Love. Christ as Crucified is the great Object of our Love , or should so be . For he is therein unto sinners altogether Lovely . Hence one of the Ancients cryed out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; My Love is crucified , and why doe I stay behind . In the Death of Christ , do his Love , his Grace , his Condescension , most gloriously shine forth . We may therefore consider three things with respect unto this Love. ( 1 ) The Object of it . ( 2 ) The Means of the Representation of that Object unto our Minds and Affections . ( 3 ) The Effects of it as to the Case in hand . The Object of it is Christ himself , in his unsearchable Grace , his unspeakable Love , his infinite Condescension , his patient Suffering , and victorious Power , in his Death , or dying for us . It is not his Death absolutely , but himself , as all these Graces conspicuously shine forth in his Death , which is intended . And there are various Wayes whereby this may be represented unto our Minds . Sect. 38 ( 1 ) Men may doe it unto themselves by their own Imaginations . They may frame and fancy dolorous things unto themselves about it , which is the way of Persons under deep and devout Superstitions . But no Love in sincerity will ever be ingenerated towards Jesus Christ hereby . ( 2 ) It may be done by others , in pathetical and tragical Declarations of the Outward part of Christs sufferings . Herein some have a great faculty to work upon the Natural Affections of their Auditors ; And great Passions accompanyed with Tears and Vows may be so excited . But for the most part , there is no more in this Work , than what the same persons do find in themselves it may be , in the reading or hearing of a feigned Story . For there is a sympathy in Natural Affections with the things that are their proper Objects , though represented by false Imaginations . ( 3 ) It is done in the Papacy , and among some others , by Images , in Crucifixes and dolorous Pictures , whereunto they pay great Devotion , with an appearance of ardent Affections . But none of these are such a due Representation of this Object , as to ingenerate sincere Love towards Christ crucified in any Soul. Wherefore , ( 4 ) This is done effectually only by the Gospel , and in the Dispensation of it according to the Mind of God. For therein is Jesus Christ evidently crucified before our Eyes , Gal. 3. 1. And this is doth by proposing unto our Faith , the Grace , the Love , the Patience , the Condescension , the Obedience , the End and Design of Christ therein . So is Christ eyed by Faith as the proper Object of sincere Love. And being so stated , the Effects of it , as of all true Love , are , 1. Adherence ; 2. Assimulation . ( 1 ) Adherence ; Love in the Scripture is frequently expressed by this Effect ; The Soul of one did cleave or was knit unto another ; as that of Jonathan to David , 1 Sam. 18. 1. So it produceth a firm Adherence unto Christ crucified , that makes a Soul to be in some sence alwayes present with Christ on the Cross. And hence ( 2 ) ensues Assimulation or Conformity . None treat of the Nature or Effects of Love , but they assign this as one of them , that it begets a Likeness between the Mind loving , and the Object beloved . And so I am sure it is in this matter . A Mind filled with the Love of Christ as crucified , and represented in the Manner and Way before described , will be changed into its Image and Likeness , by the effectual Mortification of sin , through a Derivation of Power and Grace from thence for that purpose . Sect. 39 Fifthly ; The Holy Ghost carryeth on this Work by constant Discoveries unto , and pressing on Believers , on the one hand , the true Nature and certain End of Sin ; and on the other , the Beauty , Excellency , Vsefulness and Necessity of Holiness , with the Concerns of God , Christ , the Gospel , and their own Souls therein . A Rational Consideration of these things , is all the Ground and Reason of Mortification in the Judgements of some men . But we have proved , that there are other Causes of it also . And now I adde , that if we have no Consideration of these things , but what our own Reason is of it self able to suggest unto us , it will never be prevalent unto any sincere or permanent Attempt in the Mortification of any sin whatever . Let men make the best of their Reason they can , in the searching and Consideration of the perverse Nature and dreadfull Consequents of Sin , of the perfect Peace and future Blessedness which attendeth the Practice of Holiness , they will find an Obstinacy and Stubbornness in their Hearts , not conquerable by any such Reasonings or Considerations : That Conviction of Sin and Righteousness which is usefull and prevalent unto that End and Purpose , is wrought in us by the Holy Ghost , Joh. 16. 18. Although he makes use of our Minds , Understandings , Reasons , Consciences , and the best of our Consideration in this matter , yet if he give not a peculiar Efficacy and Power unto all , the Work will not be effectual . When he is pleased to make use of Reasons and Motives taken from the nature and end of Sin and Holiness , unto the Mortification of sin , they shall hold good , and bind the Soul unto this Duty , against all Objections and Temptations that would divert it whatever . Sect. 40 And thus I have briefly , and I confess weakly and obscurely , delineated the Work of the Holy Ghost in the Sanctification of them that do Believe . Many things might have been more enlarged , and particularly enquired into ; what have been discoursed , I judge sufficient to my present purpose . And I doubt not , but that what hath been argued from plain Scripture and Experience , is sufficient , as to direct us in the Practice of true Evangelical Holiness , so with all sober Persons to cast out of all Consideration that fulsome Product of Pride and Ignorance , that all Gospel Holiness consists in the Practice of Moral Vertues . BOOK V. CHAP. I. Necessity of Holiness from the Consideration of the Nature of God. ( 1 ) The Necessity of Evangelical Holiness owned by all Christians : Doctrines falsely charged with an Inconsistency with it . ( 2 ) Though owned by all , yet practised by few , and disadvantageously pleaded for by many ; the true Nature of it briefly expressed . ( 3 ) First Argument for the Necessity of Holiness from the Nature of God ; frequently proposed unto our Consideration for that End. ( 4 ) This Argument Cogent and unavoidable ; pressed with its Limitation . ( 5 ) Not the Nature of God absolutely , but as he is in Christ , the Foundation of this Necessity , and a most Effectual Motive unto the same End ; the Nature and Efficacy of that Motive declared . ( 10 ) The Argument enforced , from the Consideration of our Conformity unto God by Holiness ; with that Communion and Likeness with him which depend thereon ; ( 13 ) With our future everlasting Enjoyment of him . ( 14 ) True force of that Consideration vindicated ; Merit rejected , ( 15 ) And the Substitution of Morality in the Room of Gospel Holiness . ( 16 ) False Accusations of the Doctrine of Grace , discarded ; and ( 17 ) The Neglect of the true Means of promoting Gospel Obedience , charged . ( 18 , 19. ) The principal Argument farther enforced , from the Preeminence of our Natures and Persons by this Conformity to God ; ( 21 ) And our Accesses unto God thereby , in order unto our eternal Enjoyment of him : ( 22 ) As it also alone renders us usefull in this World unto others . ( 23 ) Two sorts of Graces , by whose Exercise we grow into Conformity with God ; ( 24 ) Those that are Assimulating , as Faith , and ( 26 ) Love ; And ( 28 ) those which are Declarative of that Assimulation ; as Goodness or Benignity , and ( 31 ) Truth . ( 32 ) An Objection against the Necessity of Holiness from the Freedom and Efficacy of Grace , answered . Sect. 1 THat wherewith I shall close this Discourse is , the Consideration of the Necessity of that Holiness which we have thus far described , unto all Persons who make Profession of the Gospel , with the Reasons of that Necessity , and principal Motives unto it . And for our Encouragement in this part of our Work , this Necessity is such , as that it is by all sorts of Christians allowed , pleaded for , and the thing it self pretended unto . For , whereas the Gospel is eminently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tim. 6. 3. Tit. 1. 1. The Truth or Doctrine which is according unto Godliness , or that which is designed and every way suited unto the attaining , furtherance and practice of it , no men can with Modesty refuse the Tryal of their Doctrines by their Tendency thereunto . But what is of that Nature , or what is an Hinderance thereunto , that many are not yet agreed about . The Socinians contend , that the Doctrine of the Satisfaction of Christ doth overthrow the Necessity of an Holy Life . The Papists say the same , concerning the Imputation of the Righteousness of Christ unto our Justification . The same Charge is laid by others against the Doctrine of the gratuitous Election of God , the almighty Efficacy of his Grace in the Conversion of Sinners , and of his Faithfulness in the Preservation of true Believers in their state of Grace unto the End : On the other hand , the Scripture doth so place the Foundations of all true and real Holiness in these things , that without the Faith of them , and an Influence on our Minds from them , it will not allow of any thing to be so called . Sect. 2 To examine the pretences of others concerning the suitableness of their Doctrines unto the Promotion of Holiness , is not my present Business . It is well that it hath alwayes maintained a Conviction of its Necessity , and carryed it through all different Perswasions in Christianity . In this one thing alone almost , do all Christian agree ; and yet notwithstanding , the want of it , is , if not the onely yet the principal thing , whereby the most who are so called , are ruined . So ordinary a thing is it , for men to agree for the Necessity of Holiness , and live in the Neglect of it , when they have so done . Conviction comes in at an easie rate , as it were whether men will or no , but Practice will stand them in pains , cost and trouble . Wherefore , unto the due handling of this matter , some few things must be premised . As , ( First , ) It is disadvantageous unto the Interest of the Gospel , to have men plead for Holiness with weak incogent Arguments , and such as are not taken out of the Stores of its Truth , and so really affect not the Consciences of men . And it is pernicious to all the Concerns of Holiness it self , to have that defended and pleaded for , under its Name and Title , which indeed is not so , but an Vsurper of its Crown and Dignity ; which we shall afterwards enquire into . ( Secondly , ) It is uncomely and unworthy , to hear men contending for Holiness , as the whole of our Religion , and in the mean time on all Occasions , express in themselves an Habit and Frame of Mind utterly inconsistent with what the Scripture so calls , and so esteems . There is certainly no readier way on sundry Accounts to unteach men all the Principles of Religion , all Respect unto God and common Honesty . And if some men did this only , as being at variance with themselves , without Reflections on others , it might the more easily be borne . But to see or hear men proclaiming themselves in their whole Course , to be Proud , Revengefull , Worldly , Sensual , Neglecters of Holy Dutyes , Scoffers at Religion , and the Power of it , pleading for an Holy Life , against the Doctrine and Practice of those who walked unblameably before the Lord in all his Wayes , yea upon whose Breasts and Foreheads was written Holiness unto the Lord , such as were most of the first Reformed Divines , whom they reflect upon , is a thing which all sober men do justly nauseate , and which God abhorres . But the further Consideration here of I shal at present omit , and pursue what I have proposed . ( Thirdly , ) In my Discourse concerning the Necessity of Holiness , with the Grounds and Reasons of it , and Arguments for it , I shall confine my self unto these two Things . ( 1 ) That the Reasons , Arguments and Motives which I shall insist on , being such as are taken out of the Gospel , or the Scripture , are not only consistent and compliant with the great Doctrines of the Grace of God in our free Election , Conversion , Justification , and Salvation by Jesus Christ , but such as naturally flow from them , discover what is their true Nature and Tendency in this matter . ( 2 ) That I shall at present suppose all along , what that Holiness is which I do intend . Now this is not that outward Shew and pretence of it , which some plead for ; not an Attendance unto , or the Observation of some or all Moral Vertues only ; not a Readiness for some Acts of Piety and Charity , from a superstitious proud Conceit of their being Meritorious of Grace or Glory . But I intend that Holiness which I have before described , which may be reduced to these three heads : ( 1 ) An internal Change or Renovation of our Souls , our Minds , Wills and Affections by Grace . ( 2 ) An universal Compliance with the Will of God in all Duties of Obedience , and Abstinence from Sin , out of a Principle of Faith and Love. ( 3 ) A Designation of all the Actions of Life unto the Glory of God by Jesus Christ , according to the Gospel : This is Holiness ; so to be , and so to doe , is to be Holy. And I shall divide my Arguments into Two sorts : 1. Such as prove the Necessity of Holiness as to the Essence of it , Holiness in our Hearts and Natures ; 2. Such as prove the Necessity of Holiness as to the Degrees of it , Holiness in our Lives and Conversations . Sect. 3 First then ; The Nature of God as revealed unto us , with our Dependance on him , the Obligation that is upon us to Live unto him , with the Nature of our Blessedness in the Enjoyment of him , do require indispensibly that we should be Holy. The Holiness of Gods Nature is every where in the Scripture made the Fundamental Principle and Reason of the Necessity of Holiness in us . Himself makes it the ground of his Command for it , Levit. 11. 44. For I am the Lord your God , ye shall therefore sanctifie your selves , and ye shall be Holy , for I am Holy. So also Chap. 19. 2. Chap. 20. 7. And to shew the everlasting Equity and Force of this Reason , it is transferred over to the Gospel , 1 Pet. 1. 15 , 16. As he which hath called you is holy , so be ye holy in all manner of Conversation , because it is written , Be ye holy , for I am holy . God lets them know , that his Nature is such , as that unless they are sanctified and Holy , there can be no such Entercourse between him and them as ought to be between a God and his People . So he declares the Sence of this Enforcement of that Precept to be , Levit. 11. 45. I brought you out of the Land of Aegypt to be your God , ye shall therefore be Holy , for I am Holy. Without this , the Relation designed cannot be maintained , that I should be your God and you should be my People . To this Purpose belongs that Description given us of his Nature , Psal. 5. 4 , 5 , 6. For thou art not a God that hath pleasure in Wickedness , neither shall Evil dwell with thee . The Foolish shall not stand in thy sight , thou hatest all Workers of Iniquity . Thou shalt destroy them that speak Lying , the Lord will abhorre the Bloody and Deceitfull man. Answerable unto that of the Prophet ; Thou art of purer Eyes than to behold Evil , and canst not look on Iniquity , Hab. 1. 13. He is such a God , that is , such is his Nature , so pure , so holy , that previous to the Consideration of any free Acts of his Will , it is evident , that he can take no pleasure in Fools , Lyars , or Workers of Iniquity . Therefore Joshua tells the People , that if they continued in their sins , they could not serve the Lord , for he is an Holy God , Chap. 24. 19. All the Service of unholy Persons towards this God , is utterly lost and cast away , because it is inconsistent with his own Holiness to accept of it . And our Apostle argues in the same Manner , Heb. 12. 28 , 29. Let us have Grace whereby we may serve God acceptably , with Reverence and Godly Fear . For our God is a consuming Fire . He layes his Argument for the Necessity of Grace and Holiness in the Worship of God , from the Consideration of the Holiness of his Nature , which as a consuming fire will devour that which is unsuited unto it , inconsistent with it . There would be no end of pursuing this Reason of the Necessity of Holiness , in all places where it is proposed expressely in the Scripture . I shall only adde in General , that God of Old strictly required , that no unholy , no unclean , no defiling thing should be in the Camp of his People , because of his presence among them who is himself holy , and without an exact Observance hereof he declares , that he will depart and leave them . Sect. 4 If we had no other Argument to prove the Necessity of Holiness , and that it is indispensibly required of us , but only this , that the God whom we serve and worship is absolutely Holy , that his Being and Nature is such , as that he can have no delightful Entercourse with any that are unholy , it were abundantly sufficient unto our purpose . He who resolveth not to be Holy , had best seek another God to worship and serve , with our God he will never find Acceptance . And therefore the Heathen , who gave up themselves unto all filthiness with delight and greediness , to stifle the Notions of a Divine Being , that they might not controll them in their Sins and Pleasures , fancied such gods to themselves as were wicked and unclean , that they might freely conform unto them , and serve them with satisfaction . And God himself lets us know , that men of wicked and flagitious lives , have some secret thoughts that he is not Holy , but like themselves , Psal. 50. 21. For if they had not , they could not avoid it , but they must either think of leaving him or their sins . Sect. 5 But we must yet further observe some things to evidence the Force of this Argument . As ( First , ) That unto us , in our present State and Condition , the Holiness of God as absolutely considered , merely as an Infinite Eternal Property of the Divine Nature , is not the immediate Ground of , and Motive unto Holiness , but it is the Holiness of God as manifested and revealed unto us in Christ Jesus . Under the first Consideration , we who are sinners can make on Conclusion from it , but that of Joshua , He is an Holy God , a Jealous God , he will not forgive their Iniquities , nor spare . This we may learn indeed from thence , that nothing which is unholy can possibly subsist before him , or find Acceptance with him . But a Motive and Encouragment unto any Holiness that is not absolutely Perfect , no Creature can take from the Consideration thereof . And we doe not , we ought not to urge any such Argument for the Necessity of Holiness , as cannot be answered and complyed wit by the Grace of God as to the Substance , though we come short in the Degrees of it . My meaning is , that no Argument can be rationally and usefully pleaded for the Necessity of Holiness , which doth not contain in its self an Encouraging Motive unto it . To declare it necessary for us , and at the same time impossible unto us , is not to promote its Interest . They understand neither the Holiness of God nor man , who suppose that they are absolutely and immediately suited unto one another , or that under that Notion of it , we can take any encouraging Motive unto our Duty herein . Nay no Creature is capable of such a Perfection in Holiness , as absolutely to Answer the Infinite Purity of the Divine Nature , without a Covenant-Condescention , Job 4. 18. chap. 15. 15. But it is the Holiness of God as he is in Christ , and as in Christ represented unto us , that gives us both the Necessity and Motive unto ours . Sect. 6 Wherefore , God in dealing with his people of Old in this matter , did not propose unto them to this End the Absolute Perfection of his own Nature , but his being Holy , as he dwelt among them , and was their God , that is in Covenant , both which had respect unto Jesus Christ. In him all the glorious Perfections of God are so represented unto us , as we may not thence onely learn our Duty , but also be incouraged unto it . For , ( 1 ) All the Properties of God as so represented unto us , are more Conspicuous , Resplendent , Alluring and Attractive , than as Absolutely considered . I know not what Light into , and Knowledge of the Divine Perfections , Adam had in his state of Innocency , when God had declared himself onely in the Works of Nature ; Sufficient no doubt it was to guide him in his Love and Obedience , or that Life which he was to live unto him . But I know that now , all our knowledge of God and his Properties , unless it be that which we have in and by Jesus Christ , is insufficient to lead or conduct us in that Life of Faith and Obedience , which is necessary unto us . He therefore gives us the Light of the knowledge of his Glory in the face of Jesus Christ , 2 Cor. 4. 6. That is , clear Manifestations of his Glorious Excellencies . The light of the knowledge hereof is a clear , useful , saving Perception and understanding of them . And this is not onely Directive unto Holiness , but also Effective of it . For thus beholding the Glory of the Lord , we are changed into the same Image , from Glory to Glory , Chap. 3. 18. ( 2 ) In particular . The Fiery Holiness of God , is represented unto us in Christ , so , as that although it lose nothing of declaring the indispensable Necessity of Holiness in all that draw nigh to him , yet under such a Contemperation with Goodnesse , Grace , Love , Mercy , Condescension , as may invite and encourage us to endeavour after a Conformity thereunto . Sect. 7 ( 3 ) Together with a Representation of the Holiness of God in Christ , there is a Revelation made of what Holiness in us he doth require , and will accept . As was observed before , the Consideration of it absolutely neither requires nor admitts of any but that which is absolutely perfect , and where there is any one failing , the whole of what we doe is condemned , Jam. 2. 10. This therefore can only perplex and torture the Soul of a sinner , by pressing on him at the same time the Necessity and Impossibility of Holiness , Isa. 33. 14. But now as God is in Christ , through his Interposition and Meditation , he accepts of such an Holiness in us , as we are capable of , and which no man hath any discouragement from endeavouring to attain . Sect. 8 ( 4 ) There is in and by Christ declared and administred a spiritual Power of Grace , which shall work this Holiness in us , or that Conformity unto the Holiness of God which he doth require . From this Fountain therefore we draw immediately as the Reasons of the Necessity , so prevalent Motives unto Holiness in our Souls . Hence some things may be inferenced . As ( First , ) That the Mediation of Christ , and in particular his Satisfaction , is so farre from being an Hinderance of , or a Discouragement unto Holiness , as some blasphemously pretend , that the great fundamental Reason of it in us , namely , the Holiness of God himself , can have no influence upon us , without the supposition of it and Faith in it ; unless Faith be built hereon , no sinner upon a view of Gods Holiness as absolutely considered , can have any other thoughts but those of Cain , My sin is great it cannot be pardoned . God is an Holy God , I cannot serve him , and therefore will depart out of his presence . But the Holiness of God as manifested in Jesus Christ , including a supposition of Satisfaction made unto what is required by its absolute Purity , and a condescention thereon to accept in him , that Holiness of Truth and Sincerity which we are capable of , doth equally maintain the indispensible necessity of it , and encourage us unto it . And we may see what contrary Conclusions will be made on these different Considerations of it : Those who view it only in the first way , can come to no other issue in their thoughts but that which they express in the Prophet , Isa. 33. 14. Who among us shall dwell with the devouring fire , who among us shall inhabit with everlasting burnings . God fiery Holiness serves towards them unto no other End but to fill them with terror and despair . But other Inferences are natural from the Consideration of the same Holiness , in the latter way . Our God , saith the Apostle , is a consuming fire ; what then , what follows as our Duty thereon ? Let us have Grace whereby we may serve him acceptably with Reverence and Godly fear , Heb. 12. 28 , 29. There is no such forcible Reason for , no such powerful Motive unto our Adherence unto him in Holy Obedience . Such different Conclusions will men make from these different Considerations of the Holiness of God , when once they come to be serious and in good earnest about them . Sect. 9 ( Secondly , ) It follows from hence also , that our Holiness under the New Covenant , although it have the same general Nature and one principal End with that which was required in the Covenant of Works , yet as it hath an especial Spring and Fountain which that had not , and relates unto sundry Causes which the other had no concernment in , so it is not of the same especial use therewith . The immediate End and Use of that Holiness in us , was to answer the Holiness of God absolutely as expressed in the Law , whereon we should have been Justified . This is now done for us by Christ alone , and the Holiness which God requireth of us , respects onely those Ends which God hath proposed unto us , in Compliance with his own Holiness , as he will Glorifie it in Jesus Christ ; which must be afterwards declared . ( Secondly , ) We may consider in what particular Instances the Force of this Argument is conveyed unto us , or what are the especial Reasons why we ought to be Holy because God is so . And they are three . Sect. 10 ( 1 ) Because herein consists all that Conformity unto God , whereof in this World we are capable , which is our Priviledge , Preeminence , Glory and Honour . We were Originally Created in the Image and Likeness of God. Herein consisted the Priviledge , Preeminence , Order , and Blessedness of our first state ; and that for the Substance of it , it was no other but our Holiness , is by all confessed . Wherefore , without this Conformity unto God , without the Impress of his Image and Likeness upon us , we do not , we cannot stand in that Relation unto God which was designed us in our Creation . This we lost by the Entrance of sin . And if there be not a way for us to acquire it again , if we do not so , we shall alwaies come short of the Glory of God , and of the End of our Creation . Now this is done in and by Holiness alone , for therein consists the Renovation of the Image of God in us , as our Apostle expressely declares , Ephes. 4. 22 , 23 , 24. with Col. 3. 10. It is therefore to no purpose for any man to expect an Interest in God , or any thing that will prove Eternally to his Advantage , who doth not endeavour after Conformity unto him . For such a man despiseth all the Glory that God designed unto himself in our Creation , and all that was Eminent and peculiarly bestowed upon our selves . Sect. 11 He therefore whose Design is not to be like unto God , according to his Measure , and the Capacity of a Creature , alwayes misseth both of his End , his Rule , and his Way . Our Saviour would have his Disciples to do all things so , as that they may be the Children of their Heavenly Father , Matth. 5. 45. that is , like him , representing him , as Children do their Father . And the truth is , if this Necessity of Conformity unto God be once out of our View and Consideration , we are easily turned aside by the meanest Temptation we meet withall . In brief , without that Likeness and Conformity unto God , which consists in Holiness , as we do under his Eye bear the Image of his great Adversary the Devil , so we can have no especial Interest in him , nor hath he any in us . ( 2 ) The Force of the Argument ariseth from the Respect it bears unto our Actual Entercourse and Communion with God : This we are called unto , and this in all our Duties of Obedience we must endeavour to attain . If there be not in them a real Entercourse between God and our Souls , they are all but uncertain beatings of the Ayre . When we are Accepted in them , when God is Glorified by them , then have we in them this Entercourse and Communion with God. Now whereas God is Holy , if we are not in our Measure holy according to his Mind , this cannot be . For God neither accepts of any Duties from unholy Persons , nor is he glorified by them ; and therefore as unto these Ends doth he expreslely reject and condemn them . It is a good Duty to Preach the Word ; But unto the Wicked God saith , What hast thou to doe to declare my Statutes , or that thou shouldest take my Covenant in thy mouth , seeing thou hatest Instruction , and castest my Words behind thee , Psal. 50. 16 , 17. Seeing thou art unholy . To pray is a good Duty ; But unto them that are not washed and made clean , and put not away the evil of their Doings from before his Eyes , saith God , When ye spread forth your hands I will hide mine Eyes from you , and when ye make many Prayers , I will not hear , Isa. 1. 15 , 16. And the like may be said of all other Duties whatever . Sect. 12 It is certain therefore , that whereas God is Holy , if we are not so , all the Duties which we design or intend to perform towards him , are everlastingly lost , as unto their proper Ends. For there is no Entercourse nor Communion between Light and Darkness : God is Light , and in him is no Darkness at all ; and if we say , we have Fellowship with him , and walk in Darkness , as all unholy Persons doe , we lye , and doe not the truth ; but if we walk in the Light as he is in the Light , we have Fellowship one with another ; and truely our Fellowship is with the Father , and with his Son Christ Jesus , 1 Joh. 1. 6 , 7. v. 3. Now what man that shall consider this , unless he be infatuated , would for the Love of any one sin , or out of Conformity to the World , or any other thing , whereby the Essence and Truth of Holiness is impeached , utterly lose and forfeit all the Benefit and Fruit of all those Duties wherein perhaps he hath laboured , and which he hath , it may be , been at no small charge withall . But yet this is the Condition of all men , who come short in any thing that is essentially necessary unto universal Holiness . All they doe , all they suffer , all the Pains they take in and about Religious Duties , all their complyance with Convictions , and what they do therein within doors and without , is all lost , as unto the great Ends of the Glory of God , and their own Eternal Blessedness , as sure as God is Holy. Sect. 13 ( 3 ) It ariseth from a Respect unto our future everlasting Enjoyment of him . This is out utmost End , which if we come short of , ( Life it self is the greatest Loss ) better ten thousand times we had never been . For without it , a Continuance in Everlasting Miseries is inseparable from our State and Condition . Now this is never attainable by any unholy Person . Follow Holiness , saith our Apostle , without which no man shall see God. For it is the pure in Heart only that shall see God , Matth. 5. 8. It is hereby that we are made meet for the Inheritance of the Saints in Light , Col. 1. 12. Neither can we attain it before we are thus made meet for it . No unclean thing , nothing that defileth or is defiled , shall ever be brought into the glorious Presence of this Holy God. There is no Imagination wherewith Mankind is besotted , more foolish , none so pernicious as this , That Persons not purified , not sanctified , not made holy in this Life , should afterwards be taken into that state of Blessedness which consists in the Enjoyment of God. There can be no Thought more Reproachfull to his Glory , nor more inconsistent with the Nature of the things themselves . For neither can such Persons enjoy him , nor would God himself be a Reward unto them . They can have nothing whereby they should adhere unto him as their chiefest Good , nor can see any thing in him that should give them Rest or Satisfaction ; nor can there be any Medium whereby God should Communicate himself unto them , supposing them to contue thus unholy , as all must doe who depart out of this Life in that Condition . Holiness indeed is perfected in Heaven , but the Beginning of it is inviolably and unalterably confined to this World ; and where this fails , no hand shall be put unto that Work unto Eternity . All unholy persons therefore who seed and refresh themselves with Hopes of Heaven and Eternity , doe it meerly on false Notions of God and Blessedness , whereby they deceive themselves . Heaven is a place where as well they would not be , as they cannot be ; in it self it is neither desired by them , nor fit for them . He that hath this Hope indeed , that he shall see God , purifieth himself even as he is pure , 1 Joh. 3. 2. 3. There is therefore a manifold Necessity of Holiness impressed on us , from the Consideration of the Nature of that God whom we serve and hope to enjoy , which is Holy. Sect. 14 I cannot pass over this Consideration , without making some especial Improvement of it . We have seen how all our Concernment and Interest in God both here and hereafter , do depend on our being Holy. They invented a very effectual Means for the Prejudicing , yea indeed a fatal Engine for the Ruine of true Holiness in the World , who built it on no other bottome , nor pressed it on any other motive , but that the Acts and Fruits of it were Meritorious in the sight of God. For whether this be Believed and complyed withall or not , true Holiness is ruined , if no other more effectual Reason be substituted in its room . Reject this Motive , and there is no need of it ; which I am perswaded hath really taken place in many , who being taught that good Deeds are not meritorious , have concluded them useless . Comply with it , and you destroy he Nature of true Holiness , and turn all the pretended Duties of it into Fruits and Effects of spiritual Pride and blind Superstition . But we see the Necessity of it with respect unto God , hath other Foundations suited unto , and consistent with the Grace and Love and Mercy of the Gospel . And we shall fully shew in our Progress , that there is not one Motive unto it , that is of any real Force or Efficacy , but perfectly complyes with the whole Doctrine of the free undeserved Grace of God towards us by Jesus Christ ; nor is there any of them which gives the least Countenance unto any thing of worth in our selves , as from our selves , or that should take us off from an absolute and universal Dependance on Christ for Life and Salvation . But yet such they are , as render it as necessary unto us to be Holy , that is , to be sanctified , as to be Justified . He that thinks to please God , and to come to the Enjoyment of him without Holiness , makes him an unholy God , putting the highest Indignity and Dishonour imaginable upon him . God deliver poor Sinners from this Deceit . There is no Remedy , you must leave your Sins , or your God. You may as easily reconcile Heaven and Hell , the one remaining Heaven and the other Hell , as easily take away all Difference between Light and Darkness , Good and Evil , as procure Acceptance for unholy Persons with our God. Some live without God in the World ; whether they have any Notion of his Being or no , is not material : They live without any Regard unto him , either as unto his present Rule over them , or his future Disposal of them . It is no wonder if Holiness , both Name and Thing , be universally despised by these Persons ; their Design being to serve their Lusts to the utmost , and immerse themselves in the Pleasures of the World , without once taking God into their Thoughts , they can do no otherwise . But for Men who live under some constant sense of God , and an eternal Accountableness unto him , and thereon do many things he requires , and abstain from many Sins that their Inclinations and Opportunities would suggest and prompt them unto , not to endeavour after that universal Holiness which alone will be accepted with him , is a deplorable Folly. Such men seem to Worship an Idol all their dayes . For he that doth not endeavour to be like unto God , doth contrarily think wickedly that God is like unto himself . It is true , our Interest in God is not built upon our Holiness , but it is as true , that we have none without it . Were this Principle once well fixed in the Minds of men , that without Holiness no man shall see God , and that enforced from the Consideration of the Nature of God himself , it could not but influence them unto a greater Diligence about it , than the most seem to be engaged in . Sect. 15 There is indeed amongst us a great Plea for Morality , or for Moral Vertue ; I wish it be more out of Love to Vertue its self , and a Conviction of its Vsefulness , than out of a Design to cast Contempt on the Grace of our Lord Jesus Christ and the Gospel , as it is declared by the faithfull Dispensers of it . However , we are bound to believe the Best of all men . Where we see those who so plead for Moral Vertues , to be in their own Persons , and in their Lives , modest , sober , humble , patient , self-denying , charitable , usefull towards all , we are obliged to believe , that their Pleas for Moral Vertue proceed from a Love and Liking of it . But where men are proud , furious , worldly , revengefull , profane , intemperate , covetous , ambitious , I cannot so well understand their Declamations about Vertue . Only I would for the present enquire , What it is that they intend by their Morality . Is it the Renovation of the Image of God in us by Grace ? is it our Conformity from thence unto him in his Holiness ? is it our being Holy in all Manner of Holiness , because God is holy ? is it the acting of our Souls in all Duties of Obedience , from a Principle of Faith and Love , according to the Will of God , whereby we have Communion with him here , and are lead towards the Enjoyment of him ? If these are the things which they intend , what is the matter with them ? why are they so afraid of the Words and Expressions of the Scripture ? Why will they not speak of the things of God in Words that the Holy Ghost teacheth ? Men never dislike the Words of God , but when they dislike the Things of God ; Is it because these Expressions are not intelligible , People do not know what they mean , but this of Moral Vertue they understand well enough ? We appeal to the Experience of all that truely fear God in the World unto the contrary . There is none of them , but the Scripture Expressions of the Causes , Nature , Work and Effects of Holiness , do convey a clear experimental Apprehension of them unto their Minds : Whereas , by their Moral Vertue , neither themselves , nor any else , do know what they intend , since they do or must reject the common received Notion of it , for Honesty amongst men . If therefore they intend that Holiness hereby which is required of us in the Scripture , and that particularly on the Account of the Holiness of that God whom we serve , they fall into an high Contempt of the Wisdom of God , in despising of those Notices and Expressions of it , which being used by the Holy Ghost , are suited unto the spiritual Light and Understanding of Believers ; substituting their own arbitrary , doubtfull , uncertain Sentiments and Words , in their Room and place . But if it be something else which they intend , as indeed ( evidently it is , nor doth any man understand more in the Design , than Sobriety and Vsefulness in the World , things singularly good in their proper place ) then it is no otherwise to be looked on , but as a Design of Sathan to undermine the true Holiness of the Gospel , and to substitute a deceitfull and deceiving Cloud or Shadow in the Room of it . Sect. 16 And moreover , what we have already Discoursed , doth abundantly evince the folly and falshood of those clamorous Accusations , wherein the most important Truths of the Gospel are charged as inconsistent with , and as repugnant unto Holiness . The Doctrine , say the Socinians , of the Satisfaction of Christ , ruines all Care and Endeavours after an Holy Life : For when men do believe that Christ hath satisfied the Justice of God for their Sins , they will be enclined to be careless about them , yea to live in them . But as this Supposition doth transform Believers into Monsters of Ingratitude and Folly , so it is built on no other Foundation than this , that if Christ take away the Guilt of Sin , there is no Reason in the Nature of these things , nor mentioned in the Scripture why we should need to be holy , and keep our selves from the Power , Filth and Dominion of Sin , or any way Glorifie God in this World ; which is an Inference weak , false and ridiculous . The Papists and others with them , lay the same Charge on the Doctrine of Justification through the Imputation of the Righteousness of Christ unto us . And it is wonderfull to consider with what virulent Railing this Charge is managed by the Papists , so with what scorn and scoffing , with what Stories and Tales some amongst our selves endeavour to expose this sacred Truth to Contempt , as though all those by whom it is Believed , must consequently be Negligent of Holiness and good Works . Now although I deny not , but that such men may find a great Strength of Connexion between these things in their own Minds , seeing there is a Principle in the corrupt Heart of man to turn the Grace of God into Lasciviousness , yet ( as shall in due time be proved ) this sacred Truth is both Doctrinally and Practically the great constraining Principle unto Holiness and Fruitfulness in Obedience . For the present I shall return no other Answer unto those Objections , but that the Objectors are wholly mistaken in our Thoughts and Apprehensions concerning that God whom we serve . God in Christ whom we Worship , hath so revealed his own Holiness unto us , and what is necessary for us on the Account thereof , as that we know it to be a foolish , wicked and blasphemous thing , for any one to think to please him , to be accepted with him , to come to the Enjoyment of him , without that Holiness which he requireth , and from his own Nature cannot but require . That the Grace or Mercy , or Love of this God , who is our God , should encourage those who indeed know him , unto Sin , or countenance them in a Neglect of Holy Obedience to him , is a monstrous Imagination . There are as I shall shew afterwards , other invincible Reasons for it , and Motives unto it . But the owning of this one Consideration alone , by them who Believe the Grace of the Gospel , is sufficient to secure them from the Reproach of this Objection . Sect. 17 Moreover , from what hath been discoursed , we may all Charge our selves with Blame for our Sloth and Negligence in this Matter . It is to be feared , that we have none of us endeavoured as we ought , to grow up into this Image and Likeness of God. And although for the main of our Duty herein , our Hearts may not condemn us , yet there are no doubt sundry things that belong unto it , wherein we have all failed . Our Likeness unto God , that wherein we bear his Image , is our Holiness , as hath been declared . Wherever there is the Holiness of Truth before described , in the Essence of it , there is a radical Conformity and likeness unto God. In the first Communication of it unto us , through the Promises of the Gospel , we are made Partakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Divine Nature , 1 Pet. 1. 4. Such a new spiritual Nature as represents that of God himself : Being begotten by him , we are made partakers of his Nature . But though all Children do partake of the Nature of their Parents , yet they may be , and some of them are very deformed , and bear very little of their Likeness . So is it in this matter ; we may have the Image of God in our Hearts , and yet come short of that Likeness unto him in its Degrees and Improvement which we ought to aim at . And this happens Two wayes ; ( 1 ) When our Graces are weak , withering , and unthrifty ; for in their flourishing and fruit-bearing is our Likeness unto God evidenced , and in them doth the Glory of God in this World consist . ( 2 ) When by the Power of our Corruptions or our Temptations , we contract a Deformity ; something that hath the Likeness of the old crooked Serpent . Where either of these befall us , that our Graces are low and thriftless ; that our Corruptions are high and active , frequently discovering themselves ; there , though the Image of God may be in us , there is not much of his Likeness upon us , and we come short of our Duty , in this great and Fundamental Duty of our Faith and Profession . So far as it is thus with us , may we not , ought we not greatly to blame our selves ? Why are we so slow , so Negligent in the pursuit of our principal Interest and Happiness ? Why do we suffer every thing , why do we suffer any thing to divert our Minds from , or retard our Endeavours in this Design ? Wherefore , that I may contribute something to the awakening of our Diligence herein , I shall adde some few Motives unto it , and some Directions for it , that herein we may be found perfecting Holiness in the Fear of the Lord , which is the only way whereby we may be like unto him , in this World. Sect. 18 First , In our Likeness unto God , consists the Excellency and Preeminence of our Nature , above that of all other Creatures in the world , and of our Persons above those of other Men , who are not partakers of his Image . For , ( 1 ) With Reference unto other Things , this is the highest Excellency that a Created Nature is capable of . Other things had External Impressions of the Greatness , Power , and Goodness of God upon them ; Man alone in this lower world was capable of the Image of God in him . The Perfection , the Glory , the Preeminence of our Nature in the first Creation , was expressed only by this , that we were made in the Image and likeness of God , Gen. 1. 26 , 27. This gave us a Preeminence above all other Creatures , and hence a Dominion over them ensued . For although God made a distinct grant of it unto us , that we might the better understand and be thankfull for our Priviledge ; yet was it a necessary Consequence of his Image in us . And this is that which James respects , where he tells us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every Nature , the Nature of all things in their several kinds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is tamed , that is , subjected to the Nature of man. He renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 28. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the LXX . render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subdue it . But being not contented to be like God , that is in Holiness and Righteousness , we would be as God in Wisdom and Soveraignty ; and not attaining what we aymed at , we lost what we had , Gen. 3. 5. Being in honour we continued not , but became like the Beasts that perish , Psal. 49. 12. we were first like God , and then like Beasts , 2 Pet. 2. 12. By the loss of the Image of God , our Nature lost its Preeminence , and we were reduced into order amongst perishing Beasts . For notwithstanding some feeble Reliques of this Image yet abiding with us , we have really , with respect unto our proper End , in our lapsed Condition , more of the Bestial Nature in us , than of the Divine . Wherefore the Restauration of this Image in us by the Grace of Jesus Christ , Ephes. 4. 24. Col. 3. 10 , is the Recovery of that Preeminence and Priviledge of our Nature which we had foolishly lost . Hereby there is an Impression again made upon our Natures of the Authority of God , which gives us a Preeminence above other Creatures , and a Rule over them ; yea , that whole Dominion which Mankind scrambles for with Craft and Violence , over the residue of the Creation , depends on this Renovation of the Image of God in some of them . Not that I judge that mens Right and Title to their Portion and Interests in this world , doth depend on their own Personal Grace or Holiness ; But that if God had not designed to renew his Image in our Nature by Jesus Christ , and as the Foundation thereof to take our Nature into Vnion with himself in the person of his Son , and thereby to gather up all things unto a New Head in him , and to make him the first-born of the Creation , the Head and Heir of all , he would not have continued any thing of Right or Title therein . It was upon the Promise and the Establishment of the New-Covenant , that this Right was restored unto us . So it is expressed in the Renovation of the Covenant with Noah and his Children , Gen. 9. 1 , 2. God blessed Noah and his Sons , and said unto them , Be fruitfull and multiply , and replenish the Earth ; and the fear of you , and the dread of you shall be upon every beast of the Earth , and upon every fowl of the Air , and upon all that moveth on the Earth , and upon all the Fishes of the Sea , into your hand are they delivered ; which is an expresse Renovation of the Grant made unto us at our first Creation , Gen. 1. 28. The Right whereunto we had lost , in our Loss of the Image of God. And therefore in that service wherein the Creature is continued unto Mankind , it is made Subject to vanity , and put into bondage , in which state though it groan , and look out as it were for Deliverance , it must continue until God hath accomplished the whole Design of the glorious liberty of his Children , Rom. 8. 20 , 21. Whatever they may Pride themselves in , their Parts or Enjoyments , however they may sport themselves in the Vse or Abuse of other Creatures , if this Image of God be not renewed in them , they have really no great Preeminence above the things which perish under theirhands , 2 Pet. 2. 12. God having Exalted our Natures by Union with himself in the Person of his Son , requires of us to preserve its Dignity above others . Sect. 19 ( 2 ) Again , this is that which gives Priviledge and Preeminence unto the persons of some above others ; The Righteous , saith the wiseman , is more Excellent than his Neighbour , Prov. 12. 26. It is seldom that this is so upon the account of Civil Wisdom , Wealth , Greatness , or Power . There is nothing can establish this general Rule , but their conformity and likeness to God. Hence are such persons called the Saints in the Earth , and the Excellent , Psal. 16. 3. Both the Terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do first belong properly to God. He above is absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Holy ; and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 8. 2. unto men they are ascribed upon their Likeness unto him in Holiness . This makes them the Saints and Excellent in the Earth , that gives them a Preeminence of Office and Authority in some above others . And this Dignity of Office reflects a Dignity of Person on them who are vested in it , and communicates a Preeminence unto them ; For their Office and Authority is from God , which gives both it and them a real Priviledge and Honour above others . But that which is Originally in and from Persons themselves , is solely from the Renovation of the Image of God in them , and is heightned and increased according to the Degrees they attain in the Participation of it . The more Holy , the more Honorable . Hence wicked men in the Scripture are said to be vile , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 12. 8. Quisquiliae hominum , trifling vilenesses ; And the Righteous are said to be Precious and Valuable . And hence it is , that there hath oft-times an Awe been put on the spirits of vile and outragious sinners , from the Appearances of God in Holy Persons . And indeed at all times , where men do Eminently bear a Conformity to God in Holiness , wicked men exasperated by their secular Interests , Prejudices , and an unconquerable Adherence to their Lusts , may oppose , revile , reproach and persecute them , but secretly in their Hearts they have an Awe from the Likeness of God in them , whence they will sometimes dread them , sometimes flatter them , and sometimes wish that they were not , even as they deal with God himself . Why doe we weary our selves about other things ? why doe we spend our Labour in vain , and our Strength for that which is not bread ? such will all Endeavours after any other Excellency at length appear . Sect. 20 Herein lyes the whole of that Dignity which our Nature was made for , and is capable of ; Sin is the sole debasement of it , that alone whereby we render our selves base and contemptible . Mens self-pleasing in the wayes and fruits of it , or in worldly Advantages , and their Mutual Applauses of one another , will suddenly vanish into smoak . It is Holiness alone that is Honourable , and that because there is in it the Image and Representation of God. I think we are satisfied , that the Dignity of Professors above others , doth not consist in Worldly or Secular Advantages , for they are very few who have them ; Not many wise men after the flesh , not many mighty , not many noble are called , 1 Cor. 1. 26. nor doth it consist in spiritual gifts ; many who have excelled us , not onely in the Degree of them , but in the Kind also , who have had extraordinary Gifts of the Spirit , shall be shut out of Heaven with the worst of the world , Matth. 7. 22. Many shall say unto me in that day , Lord , Lord , have we not prophesied in thy Name , and in thy Name cast out devils , and in thy Name wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many miraculous work ? which is more than any of us can say ; yet Christ will profess unto them , I never knew you , depart from me , ye that work iniquity , you unholy persons . Nor is it in Profession it self . Many make it is rigid austerities , Renunciation of the world , and outward works of Charity , beyond the most of us , and yet perish in their Superstitions . Nor is it in the Purity of Worship , without such mixtures of Humane Inventions as others defile the Service of God withal . For Multitudes may be made partakers thereof in the great house of God , and yet be Vessels of wood and stone , who being not purged from sin , are not vessels to honour , sanctified and meet for the Masters use , 2 Tim. 2. 20 , 21. It consists therefore alone in that likeness unto God , which we have in and by Holiness , with what doth attend it , and is inseparable from it . Where this is not , no other thing will exempt us from the common herd of perishing mankind . Sect. 21 Secondly , According unto our Growth and Improvement in this likeness unto God , are our Accesses and Approaches towards Glory . We are drawing every day towards our Natural End whether we will or no ; and if we doe not therewithall draw nearer towards our Supernatural End in Glory , we are most miserable . Now men doe but deceive themselves , if they suppose that they are approaching towards Glory in time , if they are not at the same time making nearer unto it in Grace ; It is some Representation of future Glory , that therein we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luk. 20. 36. like , or equal unto Angels . But that respects one particular only of that state . It is a far more excellent Description of it , that we shall be like unto God , when he shall appear we shall be like him , for we shall see him as he is , 1 John 3. 2. Our glory as subjectively considered , will be our Likeness unto God according to the capacity of Creatures . And it is the highest folly for any to think that they shall love that hereafter , which now they hate ; that that will be their Glory which they now abhorre ; such sottish Contradictions are the Minds of men filled withall . There is nothing in this World which they more despise , than to be like unto God , and they hate every one that is so ; yet pretend a Desire and Expectation of that Estate wherein they shall be so , which is a being so for ever . But this will be our Glory ; to behold the Face of God in Righteousness , and to be satisfied with his Likeness , Psal. 17. 15. How then shall we make Approaches towards this Glory spiritually , which at least may answer the Approaches we make towards our Ends naturally , seeing not to do so , is folly and intolerable negligence ? We have no other way , but Thriving and Growing in that Likeness of God which we have here in Holiness . Hereby alone are we transformed into the Image of God , from Glory to Glory ; 2 Cor. 3. 18. From one glorious Degree of Grace unto another , untill one great Change shall issue all Grace and Holiness in Eternal Glory : And in our Desires for Heaven , if they are regular , we consider not so much our Freedom from Trouble as from Sin ; nor in our Aym in the first place so much at compleat Happiness , as perfect Holiness . And they who desire Heaven , as that which would only ease them of their Troubles , and not as that which will perfectly free them of Sin ; will fall into a state wherein Sin and Trouble shall be Eternally inseperable . As therefore we would continually tend towards our Rest and Blessedness , as we would have assured and evident Pledges of it in our own Souls , as we would have Fore-tastes of it , and an experimental Acquaintance with it , ( as who would not know as much as is possible of his Eternal Blessedness ) this is the Design which we ought to pursue . It is to be feared , that the most of us know not how much of Glory may be in present Grace , nor how much of Heaven may be attained in Holiness on the Earth . We have a Generation amongst us , that would fain be Boasting of Perfection , whilest in their Minds they are evidently under the Power of Darkness , corrupt in their Affections , and worldly in their Lives . But our Duty it is , to be alwayes perfecting Holiness in the fear of the Lord. This pursued in a due Manner , is continually transforming the Soul into the Likeness of God. Much of the Glory of Heaven may dwell in a simple Cottage . And poor Persons , even under Ragges , may be very like unto God. Sect. 22 Thirdly , It is from our Likeness and Conformity unto God alone , that we are or may be usefull in the World in a due Manner and Order . I shall have Occasion to speak more unto this afterwards , and shall therefore here only touch upon it , with respect unto one Concernment or Circumstance . God is the great Preserver and Benefactor of the whole Creation : He is good and doth Good , the sole Cause and Fountain of all Good , that in any kind , any Creature is made partaker of . And there is no Property of God more celebrated in the Scripture than this of his Goodness , and his giving out of the Fruits of it to all his Creatures . And he is so only Good , that there is nothing so in any sence but by a participation of it , and a Likeness unto him therein . They therefore who are like unto God , and they only , are usefull in this World. There is indeed , or at least there hath been , much Good , usefull good done by others , on various Convictions , and for various Ends : But there is one flaw or other in all they doe . Either Superstition , or Vain-glory , or Selfishness , or Merit , or one thing or other , gets into all the Good that is done by unholy Persons , and brings Death into the Pot , so that although it may be of some use in particulars , unto individual Persons , in some Seasons , it is of none unto the general Good of the whole . He that bears the Likeness of God , and in all that he doth , acts from that Principle , he alone is truely usefull , represents God in what he doth , and spoyls it not by false Ends of his own . If therefore we would keep up the Priviledge and Preeminence of our Nature and Persons , if we would make due and daily Accessions towards Glory and Blessedness , if we would be of any real use in this World , our great Endeavour ought to be , to grow up more and more into this Likeness of God , which consists in our Holiness . Sect. 23 It will , therefore , or it may be justly here enquired , How or what we may doe , that we may thrive and grow up more and more into this Likeness unto God. To remit other Considerations unto their proper place , at present I answer , that there are some Graces of Holiness that are effectually Assimulating , and others that are Declarative , and Expressive of this Likeness of God in us . ( First . ) Those of the first sort , which have a peculiar Efficacy to promote the likeness of God in our Souls , are Faith and Love , in whose constant Exercise we ought to abide and abound , if we intend to grow in Likeness and Conformity to God. Sect. 24 ( 1 ) Faith is a part of our Holiness , as it is a Grace of the sanctifying Spirit , and it is a Principle of Holiness as it purifies the Heart , and is effectual by Love. The more Faith is in its due and proper Exercise , the more holy we shall be , and consequently the more like unto God. This were a large Theme , I shall confine it unto one Instance . The glorious Properties of God , as we have shewed before , are manifested and revealed in Jesus Christ , in his Face do they shine forth . The only way whereby we behold them , whereby we have an intuition into them , is by Faith. In Christ are the glorious Excellencies of God represented unto us , and by Faith do we behold them . And what is the Effect hereof ? we are changed into the same Image and Likeness , from Glory to Glory , 2 Cor. 3. 18. This is the great Mystery of Growing in Holiness , and Thriving in the Image of God , which the World being ignorant of , have laboured in vain by other Means to satisfie their Notions and Convictions . But this is the great Way and Means of it , appointed and blessed of God unto that Purpose ; namely , constantly by Faith , in a way of Believing the Revelation made in the Gospel , to view , behold , and contemplate on the Excellencies of God , his Goodness , Holiness , Righteousness , Love and Grace , as manifested in Jesus Christ ; and that so as to make use of , and apply unto our selves and our Condition the Effects and Fruits of them , according to the Promise of the Gospel . This is the great Arcanum of growing up into the likeness of God ; without which , however men may multiply Duties in a Complyance with their Convictions , they will have never the more Conformity to God. And all Professors who come short in this matter , do or may know , that it ariseth from their want of a constant Exercise of Faith on God in Christ. If therefore we have a real Design , of being yet more like unto God , which is our Priviledge , Safety , Glory , Blessedness , this is the way we must take for its Accomplishment . Abound in Actings of Faith , and we shall thrive in Holiness . And they are but Acts of Presumption under the Name of Faith , which do not infallibly produce this Effect . Sect. 25 ( 2 ) Love hath the same Tendency and Efficacy . I mean , the Love of God. He that would be like unto God must be sure to love him , or all other Endeavours to that Purpose will be in vain . And he that loves God sincerely , will be like him . Under the Old Testament none in his general Course so like unto God as David , called therefore the man after Gods own Heart ; and none ever made greater Expressions of Love unto him , which occurre continually in the Psalms . And let men take what pains they can in Acts and Duties of Obedience , if they proceed not from a Principle of Divine Love , their Likeness unto God will not be encreased by them . All Love in general hath an assimulating Efficacy , it casts the Mind into the Mould of the thing beloved . So Love of this World makes men Earthly minded ; their Minds and Affections grow Earthy , carnal and sensual . But of all Kinds Divine Love is most effectual to this purpose , as having the best , the most noble , proper and attractive Object . It is our Adherence unto God with Delight , for what he is in himself , as manifested in Jesus Christ. By it we cleave unto God , and so keep near him , and thereby derive transforming Vertue from him . Every Approach unto God by ardent Love and Delight is Transfiguring . And it acts it self continually by ( 1 ) Contemplation ; ( 2 ) Admiration , and ( 3 ) Delight in Obedience . 1. Love acts it self by Contemplation . It is in the Nature of it to be meditating and Contemplating on the Excellencies of God in Christ. Yea , this is the Life of it , and where this is not , there is no Love. An heart filled with the Love of God , will Night and Day be exercising it self in and with Thoughts of Gods glorious Excellencies , rejoycing in them . This the Psalmist exhorts us unto , Psal. 30. 4. Sing unto the Lord , O ye Saints of his , and give thanks at the remembrance of his Holiness . And Love will do the same with respect unto all his other Properties . See to this purpose , Psal. 63. throughout . And this will further our Likeness unto him ; our Minds by it will be changed into the Image of what we Contemplate , and we shall endeavour , that our Lives be conformed thereunto . Sect. 26 2. It works by Admiration also . That is the voyce of Love ; How great is his Goodness ! how great is his Beauty ! Zech. 9. 17. the Soul being as it were ravished with that View which it hath of the glorious Excellencies of God in Christ , hath no way to express its Affections but by Admiration . How great is his Goodness ! how great is his Beauty ! And this Beauty of God is that sweetness and holy symmetry of Glory , ( if I may be allowed to speak so improperly ) in all the Perfections of God , being all in a sweet Correspondency exalted in Christ , which is the proper Object of our Love. To see infinite Holiness , Purity and Righteousness , with infinite Love , Goodness , Grace and Mercy , all equally Glorified in and towards the same Things and Persons , one Glimpse whereof is not to be attained in the World out of Christ ; is that Beauty of God which attracts the Love of a Believing Soul , and fills it with an holy Admiration of him . And this also is a most effectual Furtherance of our Conformity unto him , which without these steps we shall labour in vain after . Sect. 27 3. Again , Love gives Delight in Obedience , and all the Duties of it . The common Instance of Jacob is known , of whom it is said , that his seven Years Service seemed short , and so easie to him , for the Love he bare to Rachel . He did that with Delight , which he would not afterwards undergoe for the greatest Wages . But we have a greater Instance : Our Lord Jesus Christ sayes concerning all the Obedience that was required of him ; Thy Law O God is in my heart , I delight to do thy Will. And yet we know how terrible to Nature were the things he did and suffered in Obedience to that Law. But his unspeakable Love to God and the Souls of men , rendred it all his Delight . Hence follows Intension and Frequency in all the Duties of it . And where these two are , Intension of mind and spirit , with a Frequency of holy Duties , both proceeding from Delight , there Holiness will thrive , and consequently we shall do so in our Conformity to God. In brief , Love and Likeness unto God are inseperable , and proportionate unto one another . And without this , no Duties of Obedience are any part of his Image . Sect. 28 ( Secondly . ) There are Graces which are Declarative of this Assimulation , or which evidence and manifest our Likeness unto God. I shall instance only in two of them . ( 1 ) And the first is such , as I shall give many Names unto it is its Description , as the Scripture doth also , but the thing intended is one and the same . This is Goodness , Kindness , Benignity , Love , with Readiness to do good , to forgive , to help and relieve , and this towards all Men , on all Occasions . And this also is to be considered in Opposition unto an evil Habit of Mind exerting it self in many Vices , which yet agree in the same general Nature ; such are Anger , Wrath , Envy , Malice , Revenge , Frowardness , Selfishness ; all which are directly opposite to the Grace of Holiness , at present instanced in and pleaded for . And this I fear , is not so considered as it ought to be : For if it were , it would not be so common a thing as it may be it is , for men to plead highly for the Imitation of God , and almost in all they doe , give us a full Representation of the Devil . For as this universal Benignity and Love to all , is the greatest Representation of the Nature of God on the Earth ; so is Fierceness , Envy , Wrath and Revenge , of that of the Devil . Would we then be like unto our Heavenly Father , would we manifest that we are so unto his Glory , would we represent him in and unto the World , it must be by this frame of spirit , and Actings constantly suited thereunto . This our Blessed Saviour instructs us in and unto , Matth. 5. 44 , 45. A Man , I say , thus Good , his Nature being cured and rectified by Grace , thence usefull , and helpfull , free from Guile , Envy and Selfishness , Pride and Elation of Mind , is the best Representation we can have of God on the Earth , since the Humane Nature of Christ was removed from us . Sect. 29 This therefore we are to labour after , if we intend to be like God , or to manifest his Glory in our Persons and Lives unto the World. And no small part of our Holiness consists herein . Many Lusts , Corruptions , and distempered Passions are to be subdued by Grace , if we design to be Eminent . Strong Bents and Inclinations of Mind to comply with innumerable Provocations and Exasperations that will befall us , must be corrected and discarded . Many Duties be constantly attended unto , and sundry Graces kept up to their Exercise . The whole drove of Temptations , all whose force consists in a pretence of care for Self , must be scattered or resisted . And hence it is , that in the Scripture a Good man , a Merciful man , an usefull , liberal man , is frequently spoken of by way of Eminency and Distinction , as one whom God hath an especial regard unto , and concerning whom there are peculiar Promises . When men live to themselves , and are satisfied that they doe no hurt , though they doe no good ; are secure , selfish , wrathfull , angry , peevish , or have their kindness confined to their Relations , or otherwise are little usefull but in what they are prest unto , and therein come off with Difficulty in their own minds , who esteem all lost that is done for the Relief of others , and the greatest part of Wisdom to be cautious , and disbelieve the necessities of men ; in a word , that make Self and its concernments the End of their lives ; whatever otherwise their profession be , or their Diligence in Religious duties , they doe very little either Represent or Glorifie God in the world . If we therefore Design to be Holy , let us constantly in our Families , towards our Relations , in Churches , in our Conversations in the world , and dealings with all men , towards our Enemies and Persecutors , the worst of them , so far as they are ours only , towards all Mankind as we have Opportunity , labour after conformity unto God , and to express our likeness unto him , in this Philanthropy , Goodness , Benignity , Condescention , readiness to forgive , to help and relieve , without which we neither are , nor can be the Children of our Father which is in Heaven . Sect. 30 Especially is this frame of Heart , and actings suitable therunto , required of us with respect unto the Saints of God , unto Believers . Even God himself , whom we are bound to imitate , and a Conformity unto whom we are pressing after , doth exercise his Benignity and Kindness in a peculiar manner towards them , 1 Tim. 4. 10. He is the Saviour of all men , but especially of them that believe . There is a specialty in the Exercise of His saving Goodness towards Believers . And in Answer hereunto , We are likewise commanded to doe good unto all men , but especially unto them who are of the Houshould of Faith , Gal. 6. 10. Although we are obliged to the Exercise of the Goodness before described , unto all men whatever , as we have Opportunity ; so we are allowed , yea we are enjoyned a peculiar regard herein unto the Houshold of Faith. And if this were more in Exercise , if we esteemed our selves , ( notwithstanding the Provocations and Exasperations which we meet withall , or suppose we doe so , when perhaps none are given us , or intended us ) obliged to express this Benignity , Kindness , Goodness , Forbearance , and Love towards all Believers in an especial manner ; it would prevent or remove many of those scandalous Offences and Animosities that are among us . If in Common we doe love them that love us , and doe good to them that doe good to us , and delight in them who are of our Company and go the same way with us , it may advance us into the condition of Pharisees and Publicanes , for they did so also . But if among Believers , we will take this course , love them only , delight in them only , be open and free in all effects of genuine kindness , towards them who go our way , or are of our Party , or are kind and friendly to us , or that never gave us provocations really , nor in our own surmizes ; we are so far , and therein worse than either Pharisees or Publicanes . We are to endeavour Conformity and Likeness unto God , not only as he is the God of Nature , and is good unto all the works of his hands ; but as he is our Heavenly Father , and is Good , Kind , Benign , Merciful in an especial manner , unto the whole Family of his Children , however differenced among themselves , or indeed unkind or provoking unto him . I confess , when I see men apt to retain a sense of old Provocations and Differences , ready to receive Impressions of new ones , or ready for Apprehensions of such , where there are none ; incredulous of the sincerity of others who profess a readiness for Love and Peace , to take things in the worst sense , to be Morose and Severe towards this or that sort of Believers , unready to help them , scarce desiring their Prosperity , or it may be their safety ; I cannot but look upon it as a very great stain to their Profession whatever else it be . And by this Rule would I have my own ways examined . Sect. 31 ( 2 ) Truth is another Grace , another part of Holiness , of the same Import and Nature . Truth is used in the Scripture for Vprightness and Integrity ; Thou requirest Truth in the inward parts , Psal. 51. and frequently the Doctrine of Truth , as of God revealed , and by us believed . But that which I intend is only what is enjoyned us by the Apostle , namely , in all things to Speak the Truth in Love , Ephes. 4. 15. Our Apostasie from God was Eminently from him as the God of Truth , by an Opposition to which Attribute we sought to dethrone him from his Glory ; We would not believe that his word was Truth . And sin entred into the world by and with a long Train of Lies . And ever since , the whole world , and every thing in it is filled with them , which represents him and his Nature who is the Father of Lyes and Lyars . Hereby doth it visibly and openly continue in its Apostasie from the God of Truth . I could willingly stay to manifest how the whole world is corrupted , depraved , and sullyed by Lyes of all sorts , but I must not divert thereunto . Wherefore Truth and sincerity in Words , for that at present I confine my self unto , is an Effect of Renovation of the Image of God in us , and a Representation of him to the world . No Duty is more frequently pressed upon us ; Put away false speaking , lye not to one another , speak the Truth in Love ; And the consideration hereof , is exceeding necessary unto all those who by their course of Life are engaged in Trading , and that both because of the Disreputation , which by the evil practices of some , of many , that I say not of the most , is cast upon that Course of Life , and also because failures in Truth , are apt a thousand ways to insinuate themselves into the Practices of such Persons , yea when they are not aware thereof . It is naught , it is naught saith the buyer , but when he goeth away he boasteth ; and it is good , it is good saith the seller , but when he hath sold it , he boasteth , or is well pleased with the advantage , which he hath made by his words . But these things have the Image of Sathan upon them , and are most opposite to the God of Truth . Another Occasion must be taken , further to press this necessary Duty : only at present I doe but intimate , that where Truth is not universally observed , according to the utmost watchfullness of Sincerity and Love , there all other Marks and Tokens of the Image of God in any Persons , are not onely Sullied but Defaced , and the Representation of Sathan is most prevalent . And these things I could not but adde , as naturally Consequential unto that first principall Argument for the Necessity of Holiness , which we have proposed and insisted on . Sect. 32 Having dispatched this first Argument , and added unto it some especial Improvements with respect unto its Influence into our Practice , it remains only , that we free it from one Objection which it seems exposed unto . Now this ariseth from the Consideration of the Infinite Grace , Mercy , and Love of God , as they are proposed in the Dispensation of the Word . For it may be said unto us , and like enough it will , considering the frame of mens Minds in the Dayes wherein we live , Doe not you your selves , who thus press unto Holiness , and the Necessity of it from the Consideration of the Nature of God , preach unto us every day the Greatness of his Mercy towards all sorts of Sinners , his Readiness to receive them , his Willingness to pardon them , and that freely in Christ , without the Consideration of any Worth , Merit , or Righteousness of their own ? And do you not herein invite all sorts of Sinners , the worst and the greatest , to come unto him by Christ , that they may be pardoned and accepted ? Whence then can arise any Argument for the Necessity of Holiness , from the Consideration of the Nature of this God , whose Inestimable Treasures of Grace , and the freedom of whose Love and Mercy towards Sinners , no Tongue , as you say , can express . Sect. 33 An. ( 1 ) This Objection is very natural unto carnal and unbelieving Minds , and therefore we shall meet with it at every turn . There is nothing seems more reasonable unto them , than that we may live in sin because Grace hath abounded . If men must yet be Holy , they can see no need nor use of Grace . And they cannot see that God is Gracious to any Purpose , if notwithstanding men may perish because they are not Holy. But this Objection is raised , rejected and condemned by our Apostle , in whose Judgement we may acquiesce ; Rom. 6. 1. And in the same place he subjoyns the Reasons , why notwithstanding the superabounding Grace of God in Christ , there is an indispensible Necessity that all Believers should be Holy. ( 2 ) God himself hath obviated this Objection . He proclaims his Name , Exod. 34. 6 , 7. The Lord , the Lord God , gracious and mercifull , abundant in Goodness and Truth , keeping Mercy for thousands , forgiving Iniquity , Transgressions and Sin. Had he stood here , and neither in this nor in any other place of Scripture , further declared his Nature and unchangeable Purposes concerning Sinners , some Colour might have been laid on this Objection . But he addes immediately , and that will by no means clear the Guilty ; that is , as it is explained in places of Scripture innumerable , such as go on in their Sins , without regard unto Obedience and Holiness , springing from the Attonement made for their guilty Souls in the Blood of Christ. ( 3 ) We doe , we ought to declare , the rich and free Love , Grace , Mercy , and Bounty of God unto Sinners in and by Jesus Christ ; and Woe unto us , if we should not be found in that Work all our Dayes ; and thereby Encourage all sorts of Sinners to come unto him for the free Pardon of their Sins , without Money or Price , without Merit or Desert on their part ; For this is the Gospel . But notwithstanding all this Grace and Condescension , we declare , that he doth not dethrone himself , nor deny himself , nor change his Nature , nor become unholy , that we may be saved . He is God still , Naturally and Essentially holy ; Holy as he is in Christ , reconciling the sinfull World unto himself ; and therefore indispensibly requires , that those whom he pardons , receives , accepts into his Love , and Communion with himself , should be Holy also . And these things are not only consistent , but inseperable . Without the Consideration of this Grace in God , we can have no Encouragement to be Holy ; and without the Necessity of Holiness in us , that Grace can neither be glorified nor usefull . CHAP. II. Eternal Election a Cause of , and Motive unto Holinesse . Other Arguments for the Necessity of Holiness , from Gods Eternal Election . The Argument from thence explained , improved , vindicated . Sect. 1 WE have seen upon the whole Matter , what Conclusions ( as unto our own Duty ) we ought to draw from that Revelation of the Nature of God in Christ , which is made unto us , and our Relation unto him : If we are not thereby prevailed on , alwayes , in all Instances of Obedience , to endeavour to be Holy , universally , in all manner of Holy Conversation , we neither can enjoy his Favour here , nor be brought unto the Enjoyment of him in Glory hereafter . Sect. 2 That Consideration which usually we take of God , next after his Nature and the Properties of it , is of the Eternal free Acts of his Will , or his Decrees and Purposes . And we shall now enquire , what Respect they have unto Holiness in us , what Arguments and Motives may be taken from them , to evince the Necessity of it unto us , and to press us thereunto ; especially from the Decree of Election , which in an especial Manner is by some traduced , as no Friend to this Design . I say then , that , Sect. 3 It is the Eternal and Immutable Purpose of God , that all who are his in a peculiar manner , all whom he designs to bring unto Blessedness in the Everlasting Enjoyment of himself ; shall antecedently thereunto be made Holy. This Purpose of his , God hath declared unto us , that we may take no wrong Measures of our Estate and Condition , nor build Hopes or Expectations of future Glory , on sandy Foundations that will fail us . Whatever we are else , in Parts , Abilities , Profession , Moral Honesty , Usefulness unto others , Reputation in the Church , if we are not personally , spiritually , Evangelically Holy , we have no Interest in that Purpose or Decree of God , whereby any Persons are designed unto Salvation and Glory . And this we shall briefly confirm . Ephes. 1. 4. He hath chosen us in Christ , before the Foundation of the World , that we should be holy , and unblameable before him in Love. But is this that which firstly and principally we are ordained unto , and that for its own sake , namely , Holiness , and Unblameableness in the Obedience of Love ? No ; we are firstly Ordained unto eternal life , Acts 13. 48. we are chosen from the Beginning unto Salvation , 2 Thess. 2. 13. That which God in the first place intends as his End in the Decree of Election , is our Eternal Salvation , to the prayse of the Glory of his Grace ; Ephes. 1. 5 , 6 , 11. How then is he said to Choose us that we should be Holy ? in what sence is our Holiness proposed as the Design of God in Election ? It is as the indispensible Means for the attaining of the End of Salvation and Glory . I doe , saith God , choose these poor lost Sinners , to be mine in an especial manner , to save them by my Son , and bring them through his Mediation unto Eternal Glory ; But in order hereunto , I do purpose and decree , that they shall be holy and unblameable in the Obedience of Love , without which as a Means none shall ever attain that End. Wherefore , the Expectation and Hope of any man , for Life and Immortality and Glory , without previous Holiness , can be built on no other Foundation but this , that God will Rescind his Eternal Decrees , and change his Purposes , that is , cease to be God , meerly to comply with them in ther Sins . And who knowes not what will be the End of such a cursed Hope and Expectation ? The contrary is seconded by that of the Apostle , Rom. 8. 36. Whom he did Predestinate , them he also Called . Wherever Predestination unto Glory goes before , concerning any Person , there Effectual Vocation unto Faith and Holiness infallibly ensues : And where these never were , the other never was . So 2 Thess. 2. 13. God hath chosen you from the Beginning unto Salvation , through the Sanctification of the Spirit . Chosen we are unto Salvation , by the free Soveraign Grace of God : But how may this Salvation be actually obtained ? how may we be brought into the actual possession of it ? Through the Sanctification of the Spirit , and no otherwise . Whom God doth not sanctifie and make Holy by his Spirit , he never chose unto Salvation from the Beginning . The Councels of God therefore concerning us , do not depend on our Holiness ; but upon our Holiness our future Happiness depends in the Councels of God. Sect. 4 Hence we may see , wherein lyes the Force of the Argument for the Necessity of Holiness , from Gods Decree of Election ; and it consists in these two things : ( 1 ) That such is the Nature of the unalterable Decree of God in this Matter , that no Person living , can ever attain the End of Glory and Happiness , without the Means of Grace and Holiness . The same Eternal Purpose respecteth both . I shall afterwards shew , how the infallible and indissolvible Connexion of these things is established by the Law of God. Our present Argument is from hence , that it is fixed by Gods Eternal Decree . He hath ordained none to Salvation , but he hath ordained them Antecedently to be Holy. Not the least Infant that goes out of this World , shall come to Eternal Rest , unless it be sanctified , and so made habitually and radically Holy. He chooseth none to Salvation but through the sanctification of the Spirit . As therefore whatever else we have or may seem to have , it is contrary to the Nature of God , that we should come to the Enjoyment of him , if we are not holy , so it is contrary to his Eternal and unchangeable Decree also . Sect. 5 ( 2 ) It ariseth from hence , that we can have no Evidence of our Interest in Gods Decree of Election , whereby we are designed unto Life and Glory , without Holiness effectually wrought in us . Wherefore , as our Life depends upon it , so do all our Comforts . To this Purpose speaks our Apostle , 2 Tim. 2. 19. The Foundation of God standeth sure , having this Seal , The Lord knoweth who are his . It is the Decree of Election which he intends , and he proposeth it as that alone which will give security against Apostasie in a time of great Temptations and Trials ; As our Saviour doth likewise , Matth. 24. 24. Every thing else will fail , but what is an especial Fruit and Effect of this Decree . What therefore is incumbent on us with respect thereunto , that we may know we have an Interest in this single Security against final Apostasie ? saith the Apostle , And let every one that nameth the Name of Christ , depart from Iniquity . There is no other way to come unto an Evidence thereof , but by a Departure from all Iniquity , by universal Holiness . So the Apostle Peter directs us , to give all diligence to make our Election sure , 2 Pet. 1. 10. Sure it is in it self , from all Eternity . The Foundation of God standeth sure . But our Duty it is to make it sure , and certain unto ourselves . And this is a thing of the highest Importance and Concernment unto us , whence we are required to give all Diligence unto that End. How then may this be done or effected ? This he declares in the foregoing Verses , and it is only by finding in our selves , and duely Exercising that Train of Gospel Graces and Duties which he there enumerates , Vers. 5 , 6 , 7 , 8 , 9. Sect. 6 It is evident therefore and necessary from Gods Decree of Election , that if we intend either Eternal Glory hereafter , or any Consolation or Assurance here , that we must endeavour to be holy , and unblameable before him in Love. For whomsoever God purposeth to save , he purposeth first to sanctifie ; neither have we any ground to suppose , that we are built on that Foundation of God which standeth sure , unless we depart from all Iniquity . What further Motives may be taken from the especial Nature of this Decree , shall be considered when we have removed one Objection out of our way . Sect. 7 Some there are , who apprehend that these things are quite otherwise . For they say , that a Supposition of Gods Decree of personal Election is a Discouragement unto all Endeavours for Holiness , and an effectual Obstruction thereof in the Lives of Men. And under this pretense chiefly , is the Doctrine concerning it blasphemed and evil spoken of . For , say they , if God have freely from Eternity chosen men unto Salvation , what need is there that they should be Holy ? They may live securely in the pursuit of their Lusts , and be sure not to fail of Heaven at the last . For Gods Decree cannot be frustrated , nor his Will resisted . And if men be not elected , whatever they endeavour in the Wayes of Holy Obedience , it will be utterly lost , for eternally saved they cannot , they shall not be . This therefore is so far from being a Conviction of the Necessity of Holiness , and a Motive unto it , as that indeed it renders it unnecessary and useless ; yea defeats the Power and Efficacy of all other Arguments for it , and Motives unto it . Now this Objection , if not for the sake of those who make use of it as a Cavil against the Truth , yet of those who may feel the force of it in the way of a Temptation , must be removed out of our way : To this End , I answer two Things : 1. In general ; that this Perswasion is not of him that calleth us . This way of arguing is not taught in the Scripture , nor can thence be learned . The Doctrine of Gods free Electing Love and Grace is fully declared therein . And withall , it is proposed as the Fountain of all Holiness , and made a great Motive thereunto . Is it not safer now for us to adhere to the plain Testimonies of Scripture , confirmed by the Experience of the Generality of Believers , captivating our Understandings to the Obedience of Faith , than hearken unto such perverse Cavils as would possess our Minds with a Dislike of God and his Wayes ? Those who hate Gospel Holiness , or would substitute something else in the room of it , will never want Exceptions against all its Concernments . An Holiness they lay claim unto , and plead an Interest in . For , as I said formerly , a Confession in general of the Necessity hereof , is almost the onely thing wherein all that are called Christians do agree . But such an Holiness they would have , as doth not spring from Eternal Divine Election , as is not wrought in us Originally by the Almighty Efficacy of Grace in our Conversion , as is not promoted by free Justification , through the Imputation of the Righteousness of Christ. Now this is such an Holiness as the Scripture knoweth nothing of , unless it be to reject and condemn it . Wherefore , this Objection proceeding onely from the Craft of Sathan , opposing the Wayes and Methods of Gods Grace , when he deareth not openly oppose the thing it self , it is safer for a Believer to rest quietly in clear Scripture Revelation , than to attend unto such proud , perverse and froward Cavillings . Sect. 9 2. In particular ; we are not onely obliged to believe all Divine Revelations , but also in the Way , Order and Method wherein by the Will of God they are proposed unto us , and which is required by the Nature of the things themselves . For Instance , The Belief of Eternal Life is required in the Gospel : But yet no man is obliged to Believe , that he shall be eternally saved whilest he lives in his Sins , but rather the contrary . On this Supposition , which is plain and evident , I shall in the ensuing Propositions , utterly cast this Objection out of Consideration . Sect. 10 ( 1 ) The Decree of Election considered absolutely in it self , without respect unto its Effects , is no part of Gods revealed Will. That is , it is not Revealed , that this or that man , is , or is not elected . This therefore can be made neither Argument nor Objection , about any thing wherein Faith or Obedience are concerned ; For we know it not , we cannot know it , it is not our Duty to know it , the Knowledge of it is not proposed as of any use unto us , yea it it is our sin to enquire into it . It may seem to some , to be like the Tree of Knowledge of Good and Evil unto Eve ; good for Food , pleasant to the Eyes , and much to be desired to make one wise , as all secret Forbidden things seem to carnal Minds . But men can gather no Fruit from it but Death . See Deut. 29. 29. Whatever Exceptions therefore are laid against this Decree as it is in it self , whatever Inferences are made , on supposition of this or that mans being or not being elected , they are all unjust and unreasonable , yea proved contending with God , who hath appointed another Way for the Discovery hereof , as we shall see afterwards . Sect. 11 ( 2 ) God sends the Gospel to men in pursuit of his Decree of Election , and in order unto its effectual Accomplishment . I dispute not what other End it hath or may have , in its indefinite proposal unto all . But this is the first Regulating , principal End of it . Wherefore , in the preaching of it , our Apostle affirms , that he endured all things for the Elects sake , that they might obtain the Salvation which is in Jesus Christ , with eternal Glory , 2 Tim. 2. 10. So God before-hand commanded him to stay and preach the Gospel at Corinth , because he had much People in that City , namely , in his Purpose of Grace , Acts 18. 10. See Chap. 2. 47. Chap. 13. 48. Sect. 12 ( 3 ) Wherever this Gospel comes , it proposeth Life and Salvation by Jesus Christ , unto all that shall believe , repent , and yield Obedience unto him . It plainly makes known unto men their Duty , and plainly proposeth unto them their Reward . In this state of things , no man without the highest Pride and utmost Effect of Vnbelief , can oppose the secret Decree of God unto our known Duty . Saith such a one , I will neither repent , nor believe , nor obey , unless I may first know whether I am Elected or no , for all at last will depend thereon . If this be the Resolution of any man , he may go about his other Occasions , the Gospel hath nothing to say or offer unto him . If he will admit of it on no other terms , but that he may set up his own Will and Wisdom and Methods , in Opposition unto and Exclusion of those of God , he must , for ought I know , take his own Course , whereof he may Repent when it is too late . Sect. 13 ( 4 ) The sole Way of God's Appointment , whereby we may come to an Apprehension of an Interest in Election , is by the Fruits of it in our own Souls : Nor is it Lawfull for us to enquire into it or after it any other way . The Obligation which the Gospel puts upon us to believe any thing , respects the Order of the Things themselves to be Believed , and the Order of our Obedience , as was before observed . For instance ; when it is declared , that Christ dyed for Sinners , no man is immediately obliged to believe , that Christ dyed for him in particular , but only that he dyed to save Sinners , to procure a Way of Salvation for them , among whom he finds himself to be . Hereon the Gospel requires of men Faith and Obedience : This are they obliged to comply withall . Untill this be done , no man is under an Obligation to believe , that Christ dyed for him in particular . So is it in this matter of Election : A man is obliged to believe the Doctrine of it upon the first Promulgation of the Gospel , because it is therein plainly declared . But as for his own personal Election , he cannot believe it , nor is obliged to believe it any otherwise , but as God reveals it by its Effects . No man ought , no man can justly Question his own Election , doubt of it , or disbelieve it , untill he be in such a Condition as wherein it is impossible that the Effects of Election should ever be wrought in him ; if such a Condition there be in this World. For as a man whilest he is unholy can have no Evidence that he is elected , so he can have none that he is not elected , whilest it is possible that ever he may be Holy. Wherefore , whether men are Elected or no , is not that which God calls any immediately to be conversant about . Faith , Obedience , Holiness , are the inseperable Fruits , Effects , and Consequents of Election ; as hath been proved before . See Ephes. 1. 4. 2 Thess. 2. 13. Tit. 1. 1. Acts 13. 48. In whomsoever these things are wrought , he is obliged according to the Method of God and the Gospel , to believe his own Election : And any Believer may have the same Assurance of it as he hath of his Calling , Sanctification or Justification ; for these things are inseperable . And by the Exercise of Grace are we obliged to secure our Interest in Election , 2 Pet. 1. 11. But as for those who are as yet Vnbelievers and unholy , they can draw no Conclusion that they are not elected , but from this Supposition , that they are in a state and Condition wherein it is impossible that ever they should have either Grace or Holiness ; which cannot be supposed concerning any man but he that knowes himself to have sinned against the Holy Ghost . Wherefore , all the supposed strength of the Objection mentioned , lieth onely in the Pride of mens Minds and Wills , refusing to submit themselves unto the Order and Method of God in the Dispensation of his Grace , and his Prescription of their Duty , where we must leave it . Sect. 14 To return unto our designed Discourse . The Doctrine of Gods Eternal Election is every where in the Scripture proposed for the Encouragement and Consolation of Believers , and to further them in their Course of Obedience and Holiness . See Ephes. 1. 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. Rom. 8. 28 , 29 , 30 , 31 , 32 , 33. As unto Mens present Concernment therein , it is infallibly assured unto them by its Effects ; and being so , it is filled with Motives unto Holiness , as we shall now further declare in particular . First , The Soveraign and ever to be Adored Grace and Love of God herein , is a powerfull Motive hereunto . For we have no way to express our Resentment of this Grace , our Acknowledgement of it , our Thankfulness for it , but by an holy fruitfull Course of Obedience ; nor doth God on the Account hereof require any thing else of us . Let us therefore enquire what Sence and Obligation this puts upon us ; That God from all Eternity , out of his meer Soveraign Grace , not moved by any thing in our selves , should first choose us unto Life and Salvation by Jesus Christ , decreeing immutably to save us out of the perishing multitude of Mankind , from whom we neither then did in his Eye or Consideration , nor by any thing in our selves ever would differ in the least ? What Impression doth this make upon our Souls ? What Conclusion as to our Practice and Obedience do we hence educe ? Why saith one , If God hath thus chosen me , I may then live in sin as I please , all will be well and safe in the latter End , which is all I need care for : But this is the Language of a Devil , and not of a Man. Suggestions possibly of this nature , by the Craft of Sathan , in Conjunction with the Deceitfulness of Sin , may be injected into the Minds of Believers ; as what may not so be ? But he that shall foment , embrace , and act practically according to this Inference , is such a monster of Impiety and presumptuous Ingratitude , as Hell it self cannot parallel , in many Instances . I shall use some Boldness in this Matter . He that doth not understand , who is not sensible , that an Apprehension by Faith of Gods Electing Love in Christ , hath a Natural , immediate , powerfull Influence upon the Souls of Believers , unto the Love of God and Holy Obedience , is utterly unacquainted with the Nature of Faith , and its whole Work and Actings towards God , in the Hearts of them that believe . Is it possible , that any one who knowes these things , can suppose , that those in whom they are in Sincerity and Power , can be such stupid , impious and ungratefull Monsters , so devoid of all Holy Ingenuity , and filial Affections towards God , as meerly out of despight unto him , to cast Poyson into the Spring of all their own Mercies ? Many have I known complain , that they could not arrive at a comfortable Perswasion of their own Election ; never any , who when they had received it in a due Way and Manner , that it proved a Snare unto them , that it tended to ingenerate loosness of Life , Vnholiness , or a Contempt of God in them . Besides , in the Scripture it is still proposed and made use of unto other Ends. And those who know any thing of the Nature of Faith , or of the Love of God , any thing of Entercourse or Communion with him by Jesus Christ , any thing of Thankefulness , Obedience or Holiness , will not be easily perswaded , but that Gods Electing Love and Grace , is a mighty constraining Motive unto the due Exercise of them all . Sect. 15 God himself knoweth this to be so , and therefore he maketh the Consideration of his electing Love , as free and undeserved , his principal Argument to stirre up the People unto holy Obedience , Deut. 7. 6 , 7 , 8 , 11. And a Supposition hereof , lyes at the bottom of that blessed Exhortation of our Apostle , Col. 3. 12. Put on therefore as the Elect of God , holy and beloved , Bowels of Mercy , Kindness , Humbleness of Mind , Meekness , Long-suffering , forbearing one another , forgiving one another . These things which are so great a part of our Holiness , become the Elect of God ; these are required of them on the Account of their Interest in Electing Love and Grace . Men may frame an Holiness to themselves , and be stirred up unto it by Motives of their own ( as there is a Religion in the World , that runs in a parallel Line by that of Evangelical Truth , but toucheth it not , nor will do so to Eternity ) but that which the Gospel requires , is promoted on the grounds and by the Motives that are peculiar unto it , whereof this of Gods free electing Love and Grace is among the principal . Farther to confirm this Truth , I shall instance in some especial Graces , Duties , and parts of Holiness , that this Consideration is suited to promote . Sect. 16 ( 1 ) Humility in all things , is a necessary Consequent of a due Consideration of this Decree of God. For what were we when he thus set his Heart upon us , to choose us , and to do us good for ever ? Poor lost undone Creatures , that lay perishing under the Guilt of our Apostasie from him ? What did he see in us , to move him so to choose us , nothing but Sin and Misery ? What did he foresee that we would doe of our selves more than others , if he wrought not in us by his effectual Grace ? nothing but a Continuance in Sin and Rebellion against him , and that for ever . How should the Thoughts hereof , keep our Souls in all Humility and continual self-abasement . For what have we in or from our selves , on the Account whereof we should be lifted up ? Wherefore , as the Elect of God , let us put on Humility in all things . And let me adde , that there is no Grace whereby at this Day we may more glorifie God and the Gospel , now the World is sinking into Ruine under the weight of its own Pride . The Spirits of men , the Looks of men , the Tongues of men , the Lives of men , are lifted up by their Pride unto their Destruction . The Good Lord keep Professors from a share in the Pride of these Dayes . Spiritual Pride in foolish self-exalting Opinions , and the Pride of Life in the Fashions of the World , are the Poyson of this Age. Sect. 17 ( 2 ) Submission to the Soveraign Will and Pleasure of God , in the Disposal of all our Concerns in this World : That this is an excellent Fruit of Faith , an eminent part of Holiness , or Duty of Obedience , is acknowledged ; and never was it more signally called for than it is at this day . He that cannot live in an Actual Resignation of himself and all his Concerns unto the Soveraign Pleasure of God , can neither glorifie him in any thing , nor have one hours solid Peace in his own Mind . This publick Calamities , this private Dangers and Losses , this the uncertainty of all things here below , call for at present in an especial Manner . God hath taken all Pretences of security from the Earth , by what some men feel , and some men fear . None knowes how soon it may be his Portion , to be brought unto the utmost Extremity of Earthly Calamities . There is none so old , none so young , none so wise , none so rich , as thence to expect Relief from such things . Where then shall we in this Condition cast Anchor ? whither shall we betake our selves for Quietness and Repose ? It is no way to be obtained , but in a Resignation of our selves and all our Concernments into the Soveraign Pleasure of God : And what greater Motive can we have thereunto than this ? The first Act of Divine Soveraign Pleasure concerning us , was the choosing of us from all Eternity unto Holiness and Happiness . This was done when we were not , when we had no Contrivances of our own . And shall we not now put all our Temporary Concerns into the same Hand ? Can the same Fountain send out sweet and bitter water ? Can the same Soveraign Pleasure of God , be the free only Cause of all our Blessedness , and can it do that which is really Evil unto us ? Our Souls , our Persons , were secure and blessedly provided for , as to Grace and Glory , in the Soveraign Will of God ; and what a Prodigious Impiety is it , not to trust all other things in the same Hand , to be disposed of freely and absolutely ? If we will not forgoe our Interest in meer Absolute Free Soveraign Grace for ten thousand Worlds , as no Believer will , how ready should we be to resign up thereunto that little Portion which we have in this World among perishing things ? Sect. 18 ( 3 ) Love , Kindness , Compassion , Forbearance towards all Believers , all the Saints of God , however differenced among themselves , are made indispensibly necessary unto us , and pressed on us from the same Consideration . And herein also doth no small part of our Holiness consist . To this purpose is the Exhortation of the Apostle before mentioned , Col. 3. 12. For , if God have chosen them all from Eternity , and made them the Objects of his Love and Grace , as he hath done so concerning all sincere Believers , do we not think it necessary , doth not God require of us , that we should love them also ? How dare any of us entertain unkind severe Thoughts , how dare we maintain Animosities and Enmities against any of them whom God hath Eternally chosen to Grace and Glory ? Such things , it may be , upon Provocations , and Surprizals , and clashings of Secular Interests , have fallen out , and will fall out amongst us ; But they are all opposite and contrary unto that Influence which the Consideration of Gods Electing Love ought to have upon us . The Apostles Rule is , That as unto our Communion in Love , we ought to receive him whom God hath received , and because God hath received him , against which no other thing can be laid in barr , Rom. 14. 1 , 3. And the Rule is no less certain , yea is subject to less Exceptions , that we ought to choose , embrace and love , all those whoever they be , whom God hath chosen and loved from Eternity . There is no greater Evidence of low , weak , selfish Christians , than to prescribe any other Rules or Bounds unto their spiritual Evangelical Affections , than the Decree of Gods Election , as manifesting it self in its Effects . I endure all things , saith our Apostle , not for the Jews or Gentiles , not for the weak or strong in the Faith , not for those of this of that Way , but fo● the Elects sake . This should regulate our Love , and mightily stirre it up unto all Actings of Kindness , Mercy , Compassion , Forbearance , and Forgiveness . Sect. 19 ( 4 ) Contempt of the World , and all that belongs unto it , will hence also be ingenerated in us . Did God set his Heart upon some from Eternity ? did he choose them to be his own peculiar , to distinguish them as his from all the residue of Mankind ? Doth he design to give them the highest , greatest , best Fruits and Effects of his Love , and Glorifie himself in their Prayses for ever ? What then will he do for them ? Will he make them all Kings or Emperours in the World ? Or at least , will he have them to be Rich , and Noble , and Honourable among men , that it may be known and proclaimed , Thus shall it be done to the Man whom the King of Heaven delighteth to honour ; however , that they should be kept from Streights , and Difficulties , and Trials , from Poverty , and Shame , and Reproach in the World ? Alas ! none of these things were in the least in the Heart of God concerning them . They deserve not to be named on the same day , as we use to speak , with the least of those things which God hath chosen his unto . Were there any real substantial Good in them on their own Account , he would not have cast them out of the Councels of his Love. But on the contrary , You see your Calling , Brethren , which is the infallible fruit and consequent of Election , how that not many Wise men after the Flesh , not many Noble , not many Mighty are called , but God hath chosen the Poor of the World , the Base and the Contemptible , for the most part . Yea , he hath designed the Generality of his Elect to a poor , low , and afflicted Condition in this World. And shall we set our Hearts on those things that God hath so manifestly put an under-valuation upon , in Comparison of the least Concernment of Grace and Holiness ? Wherefore , let them that are poor and despised in the World , learn to be satisfied with their State and Condition : Had God seen it to have been good for you to have been otherwise , he would not have passed it by , when he was acting Eternal Love towards you . And let them that are Rich , not set their Hearts upon uncertain Riches . Alas ! they are things which God had no regard unto , when he prepared Grace and Glory for his own . Let the Remembrance hereof suit your esteem and valuation of them , and let it cool your spirits in your eager pursuit after them . Do but think with your selves , that these are not the Things that God had any Regard unto , when he chosen us unto Grace and Glory , and it will abate or your Cares about them , cool your love towards them , and take off your Hearts from them , which is your Holiness . Sect. 20 Secondly , Electing Love is a Motive and Encouragement unto Holiness , because of the enabling Supplyes of Grace which we may and ought thence to expect by Jesus Christ. The Difficulties we meet withall in a Course of Holiness , are great and many . Here Sathan , the World , and Sin , do put forth and try their utmost strength ; oft-times the Best are foyled , oft-times discouraged , sometimes weary and ready to give over : It requires a good spiritual Courage , to take a Prospect of the Lyons , Serpents and Snares , that lye in the Way of a constant persevering Course in Gospel Obedience . Hereon our knees are ready to grow feeble , and our hands to hang down . It is no small Relief herein , no small Encouragement to continue in our Progress , that the Fountain of Electing Grace , will never fail us , but continually give out Supplyes of spiritual Strength and Refreshment . Hence may we take heart and courage , to rise again when we have been foyled , to abide when the shock of Temptation is violent , and to persevere in those Duties which are most wearisome to the Flesh. And they are unacquainted with a Course of Holy Obedience , who know not how needfull this Consideration is unto a comfortable Continuance therein . Sect. 21 Thirdly , It hath the same Tendency and Effect in the Assurance we have from thence , that notwithstanding all the Oppositions we meet withall , we shall not utterly and finally miscarry . Gods Election will at last obtain ; Rom. 11. 7. and His Foundation standeth sure , 2 Tim. 1. 19. His Purpose which is according unto Election , is unchangeable ; and therefore the final Perseverance and Salvation of those concerned in it , are everlastingly secured . This is the Design of the Apostles Discourse , Rom. 8. from v. 28. unto the end . Because of the immutability of Gods Eternal Purpose in our Predestination , and his effectual gracious Operations , in the Pursuit , and for the Execution thereof , the Elect of God shall infallibly be carryed through all , even the most dreadfull Oppositions that are made against them , and be at length safely Landed in Glory . And there is no greater Encouragement to grow and persist in Holiness , then what is administred by this Assurance of a blessed End and Issue of it . Sect. 22 Those have had Experience of that spiritual slumber and sloath which Vnbelief will cast us under , of those Weaknesses , Discouragements and Despondencies , which Vncertainties , Doubts , Fears and Perplexities of what will be the Issue of things at last with them , doe cast upon the Souls of men , how Duties are discouraged , spiritual Endeavours and Diligence are impaired , Delight in God weakened , and Love cooled by them , will be able to make a right Judgement of the Truth of this Assertion . Some think that this Apprehension of the immutability of Gods Purpose of Election , and the Infallibility of the Salvation of Believers on that Account , tends only to Carelesness and Security in sin ; and that to be alwayes in Fear , Dread , and Uncertainty of the End , is the only Means to make us Watchfull unto Duties of Holiness . It is very sad , that any man should so far proclaim his inexperience and unacquaintedness with the Nature of Gospel Grace , and Genius and Inclination of the New Creature , and the proper workings of Faith , as to be able thus to argue , without a Check put upon him by himself and from his own Experience . It is true , were there no Difference between Faith and Presumption , no Difference between the Spirit of Liberty under the Covenant of Grace , and that of Bondage under the Old Covenant ; no Spirit of Adoption given unto Believers , no Filial genuine Delight in and Adherence unto God , ingenerated in them thereby , there might be something in this Objection : But if the Nature of Faith , and of the New Creature , the Operations of the one and Disposition of the other , are such as they are declared to be in the Gospel , and as Believers have Experience of them in their own Hearts ; men do but bewray their Ignorance , whilest they contend , that the Assurance of Gods unchangeable Love in Christ , flowing from the Immutability of his Councel in Election , doth any way impeach , or doth not effectually promote the Industry of Believers in all Duties of Obedience . Sect. 23 Suppose a Man that is on his Journey , knoweth himself to be in his right Way , and that passing on therein , he shall certainly and infallibly come to his Journeys End , especially if he will a little quicken his speed , as Occasion shall require ; will you say , that this is enough to make such a man Careless and Negligent , and that it would be much more to his Advantage to be lost and bewildred in uncertain Paths and Wayes , not knowing whither he goes , nor whether he shall ever arrive at his Journeys End ? Common Experience declares the contrary , as also how momentary and useless are those violent Fits and Gusts of Endeavours , which proceed from Fear and Vncertainty , both in things Spiritual and Temporal , or Civil . Whilest men are under the Power of Actual Impressions from such Fears , they will convert to God , yea that they will Momento turbinis , and perfect Holiness in an instant : But so soon as that Impression wears off , ( as it will doe on every Occasion , and upon none at all ) such Persons are as dead and cold towards God , as the Lead or Iron , which ran but now in a fiery stream , is when the Heat is departed from it . It is that Soul alone ordinarily , which hath a comfortable Assurance of Gods Eternal Immutable Electing Love , and thence of the blessed End of its own Course of Obedience , who goeth on constantly and evenly in a Course of Holiness , quickening his Course , and doubling his speed as he hath Occasion from Trials or Opportunities . And this is the very Design of our Apostle , to explain and confirm , Heb. 6. from the tenth Verse unto the end of the Chapter , as is declared elsewhere . Sect. 24 It appears from what hath been discoursed , that the Electing Love of God , is a powerfull constraining Motive unto Holiness , and that which proves invincibly , the Necessity of it in all who intend the Eternal Enjoyment of God. But it will be said , That if it be supposed or granted , that those who are Actually Believers , and have a sence of their Interest herein , may make the use of it that is pleaded ; yet as for those who are unconverted , or are otherwise uncertain of their spiritual State and Condition , nothing can be so discouraging unto them as this Doctrine of Eternal Election . Can they make any other Conclusion from it , but that , If they are not Elected , all Care and Pains in and about Duties of Obedience are Vain ; if they are , they are Needless . The Removal of this Objection shall put a Close unto our Discourse on this Subject . And I Answer : Sect. 25 ( 1 ) That we have shewed already , that this Doctrine is revealed and proposed in the Scripture , principally to acquaint Believers with their Priviledge , Safety , and Fountain of their Comforts . Having therefore proved its Vsefulness unto them , I have discharged all that is absolutely needfull to my present Purpose . But I shall shew moreover , that it hath its proper Benefit and Advantage towards others also . For , ( 2 ) Suppose the Doctrine of Personal Election be Preached unto Men , together with the other Sacred Truths of the Gospel : Two Conclusions , it is possible , may by sundry Persons be made from it . ( First , ) That whereas this is a Matter of great and Eternal Moment unto our Souls , and there is no way to secure our Interest in it , but by the Possession of its Fruits and Effects , which are saving Faith and Holiness ; we will , we must , it is our Duty , to use our utmost Endeavours , by Attaining of them , and Growth in them , to make our Election sure . And herein , if we be sincere and diligent , we shall not sail . Others ( Secondly ) may conclude , That if it be so indeed , that those who shall be saved are chosen thereunto before the Foundation of the World , then it is to no Purpose to go about to Believe or Obey , seeing all things must fall out at last , according as they were Fore-ordained . Now I ask , which of these Conclusions , is ( I will not say , most suited unto the Mind and Will of God , with that Subjection of Soul and Conscience which we owe to his Soveraign Wisdom and Authority , but whether of them is ) the most rational , and most suitable to the Principles of sober Love of our selves , and Care of our Immortal Condition ? Nothing is more certain , than that the latter Resolution will be infallibly Destructive ( if pursued ) of all the Everlasting Concernments of our Souls ; Death and Eternal Condemnation are the unavoidable Issues of it . No man giving himself up to the Conduct of that Conclusion , shall ever come to the Enjoyment of God. But in the other way , it is possible at least , that a man may be found to be the Object of Gods Electing Love , and so be saved . But why doe I say , it is possible ? there is nothing more infallibly certain , than that he who pursues Sincerely and Diligently the Wayes of Faith and Obedience , which are , as we have often said , the Fruits of Election , shall obtain in the End Everlasting Blessedness ; and ordinarily , shall have in this World a Comfortable Evidence of their own personal Election . This therefore on all Accounts , and towards all sorts of Persons , in an invincible Argument of the Necessity of Holiness , and a mighty Motive thereunto : For it is unavoidable , that if there be such a thing as personal Election , and that the Fruits of it are Sanctification , Faith and Obedience ; it is utterly impossible , that without Holiness any one should see God , the Reason of which Consequence is apparent unto all . CHAP. III. Holiness Necessary from the Commands of God. Necessity of Holiness proved , from the Commands of God in the Law and the Gospel . Sect. 1 WEE have evinced the Necessity of Holiness from the Nature and the Decrees of God : Our next Argument shall be taken from his Word , or Commands , as the Nature and Order of these things do require . And in this Case , it is needless to produce Instances of Gods Commands , that we should be Holy , it is the concurrent Voyce of the Law of Gospel . Our Apostle summes up the whole Matter ; 1 Thess. 4. 1 , 2 , 3. We exhort you , that as you have received of us how you ought to walk , and please God , so you would abound more and more ; for you know that Commandment we gave you , by the Lord Jesus ; for this is the Will of God , even your Sanctification , or Holiness ; whereunto he addes one special Instance . This is that which the Commandments of Christ require , yea this is the summe of the whole Commanding Will of God. The substance of the Law is ; Be ye Holy , for I the Lord your God am Holy , Levit. 11. 44. the same with what it is referred unto by our Saviour , Matth. 22. 37 , 39. And whereas Holiness may be reduced unto two Heads : ( 1 ) The Renovation of the Image of God in us ; ( 2 ) Vniversal Actual Obedience ; they are the summe of the Perceptive Part of the Gospel , Ephes. 4. 22 , 23 , 24. Tit. 2. 11 , 12. Hereof therefore there needeth no further Confirmation by especial Testimonies . Sect. 2 Our Enquiry must be , What Force there is in this Argument , or whence we doe conclude unto a Necessity of Holiness from the Command of God. To this End , the Nature and proper Adjuncts of these Commands are to be considered ; that is , we are to get our Minds and Consciences affected with them , so as to endeavour after Holiness on their Account , or with respect unto them . For whatever we may doe , which seems to have the Matter of Holiness in it , if we do it not with respect unto Gods Command , it hath not the Nature of Holiness in it . For our Holiness is our Conformity and Obedience to the Will of God ; and it is a Respect unto a Command which makes any thing to be Obedience , or gives it the formal Nature thereof . Wherefore , as God rejects That from any place in his Fear , Worship , or Service , which is resolved only into the Doctrines or Precepts of Men , Isa. 29. 13. so for men to pretend unto I know not what Freedom , Light and Readiness unto all Holiness , from a Principle within , without Respect unto the Commands of God without , as given in his Word , is to make themselves this own God , and to despise Obedience unto him who is over all , God blessed for ever : Then are we the Servants of God , Then are we the Disciples of Christ , when we doe what is Commanded us , and because it is Commanded us . And what we are not influenced unto by the Authority of God in his Commands , we are not principled for by the Spirit of God administred in the Promises . Whatever Good any man doth in any Kind , if the Reason why he doth it be not Gods Command , it belongs neither to Holiness nor Obedience . Our Enquiry therefore is , after those things in the Commands of God , which put such an indispensible Obligation upon us unto Holiness , as that whatever we may be or we may have without it , will be of no Use or Advantage unto us , as unto Eternal Blessedness , or the Enjoyment of him . Sect. 3 But to make our Way more clear and safe , one thing must yet be premised unto these Considerations . And this is , that Gods Commands for Holiness may be considered two wayes : ( 1 ) As they belong unto , and are Parts of the Covenant of Works ; ( 2 ) As they belong and are inseparably annexed unto the Covenant of Grace . In both respects they are materially and formally the same ; that is , the same Things are required in them , and the same Person requires them , and so their Obligation is Joynt and Equal . Not only the Commands of the New Covenant do oblige us unto Holiness , but those of the Old also , as to the Matter and Substance of them : But there is a great Difference in the Manner and Ends of these Commands , as considered so distinctly . For , ( 1 ) The Commands of God as under the Old Covenant , do so require universal Holiness of us , in all Acts , Duties and Degrees of them , that upon the least Failure , in Substance , Circumstance , or Degree , they allow of nothing else we doe , but Determine us Trangressors of the whole Law. For with respect unto them , whosoever shall keep the whole Law , and yet offend in one point , is Guilty of all , James 2. 10. Now I acknowledge , that although there ariseth from hence an Obligation unto Holiness , to them who are under that Covenant , and such a Necessity of it , as that without it they must certainly perish ; yet no Argument of the Nature with those which I insist upon , can hence be taken to press us unto it . For no Arguments are forceable unto this Purpose , but such as include Encouragements in them unto what they urge . But that , this Consideration of the Command knoweth nothing of , seeing a Complyance with it is in our Lapsed Condition absolutely impossible ; and for the Things that are so , we can have no Endeavours . And hence it is , that no man influenced only by the Commands of the Law , or first Covenant absolutely considered , whatever in particular he might be forced or compelled unto , did ever sincerely Ayme or Endeavour after universal Holiness . Sect. 4 Men may be subdued by the Power of the Law , and compelled to habituate themselves unto a strict Course of Duty , and being advantaged therein , by a sedate Natural Constitution , desire of Applause , Self-Righteousness , or Superstition , may make a great Appearance of Holiness . But if the Principle of what they doe be onely the Commands of the Law , they never tread one true step in the Paths of it . Sect. 5 ( 2 ) The End why these Commands require all the Duties of Holiness of us , is that they may be our Righteousness before God , or that we may be Justified thereby . For Moses describeth the Righteousness which is of the Law , that the Man which doth those things shall live by them , Rom. 10. 5. that is , it requires of us all Duties of Obedience unto this End , that we may have Justification and Eternal Life by them . But neither on this Account can any such Argument be taken as those we enquire into . For the deeds of the Law no man can be justified : If thou Lord shouldest mark Iniquities , O Lord who shall stand ? Psal. 130. 3. So prayes David , Enter not into Judgment with thy Servant , for in thy sight shall no man living be justified , Psal. 143. 2. Rom. 3. 20. Gal. 2. 16. And if none can attain the End of the Command , as in this sense they cannot , what Argument can we take from thence to prevail with them unto Obedience ? Whoever therefore presseth men unto Holiness , meerly on the Commands of the Law , and for the Ends of it , doth but put them upon tormenting Disquietments , and deceive their Souls . However men are indispensibly obliged hereby , and must Eternally perish for want of what the Law so requires , who do not or will not by Faith comply with the only Remedy and Provision that God hath made in this Case . And for this Reason are we necessitated to deny a Possibility of Salvation unto all to whom the Gospel is not preached , as well as unto those by whom it is refused . For they are left unto this Law , whose Precepts they cannot answer , and whose End they cannot attain . Sect. 6 It is otherwise on both these Accounts with the Commands of God for Holiness under the New Covenant , or in the Gospel . For , ( 1 ) Although God in them requireth universal Holiness of us , yet he doth not do it in that strict and rigorous way as by the Law , so as that if we fail in any thing either as to the Matter or Manner of its performance , in the Substance of it , or as to the Degrees of its Perfection , that thereon both that and all we doe besides , should be rejected . But he doth it with a Contemperation of Grace and Mercy , so as that if there be an universal sincerity , in a Respect unto all his Commands , he both pardoneth many sins , and accepts of what we doe , though it come short of Legal Perfection ; both on the Account of the Mediation of Christ. Yet this hindreth not , but that the Law or Command of the Gospel doth still require universal Holiness of us , and a Perfection therein , which we are to do our utmost Endeavour to comply withall , though we have a Relief provided in sincerity on the one hand , and Mercy on the other . For the Commands of the Gospel doe still declare what God approves , and what he doth condemn , which is no less than all Holiness on the one hand , and all Sin on the other , as exactly and extensively as under the Law. For this the very Nature of God requireth , and the Gospel is not the Ministry of Sin , so as to give an Allowance or Indulgence unto the least , although in it Pardon be provided for a multitude of sins by Jesus Christ. The Obligation on us unto Holiness is Equal as unto what it was under the Law , though a Relief be provided where unavoidably we come short of it . There is therefore nothing more certain , than that there is no Relaxation given us as unto any Duty of Holiness , by the Gospel , nor any Indulgence unto the least sin . But yet upon the Supposition of the Acceptance of Sincerity , and a perfection of Parts , instead of Degrees , with the Mercy provided for our Failings and Sins ; there is an Argument to be taken from the Command of it unto an indispensible Necessity of Holiness , including in it the highest Encouragement to endeavour after it . For , together with the Command , there is also Grace administred , enabling us unto that Obedience which God will accept . Nothing therefore can avoid or evacuate the Power of this Command and Argument from it , but a stubborn Contempt of God , arising from the Love of Sin. Sect. 7 ( 2 ) The Commands of the Gospel do not require Holiness and the Duties of Righteousness of us , to the same End as the Commands of the Law did , namely , that thereby we might be Justified in the sight of God. For , whereas God now accepts from us an Holiness short of that which the Law required , if he did it still for the same End , it would reflect Dishonour upon his own Righteousness , and the Holiness of the Gospel . For ( First , ) if God can accept of a Righteousness unto Justification inferiour unto , or short of what he required by the Law , how great severity must it be thought in him , to bind his Creatures unto such an exact Obedience and Righteousness at first , as he could and might have dispensed withall ? If he doth accept of sincere Obedience now unto our Justification , why did he not do so before , but obliged Mankind unto absolute Perfection according to the Law , for coming short wherein they all perished . Or shall we say , that God hath changed his Mind in this matter , and that he doth not stand so much now on rigid and Perfect Obedience for our Justification , as he did formerly ? Where then is the Glory of his Immutability , of his Essential Holiness , of the absolute Rectitude of his Nature and Will ? Sect. 8 Besides , ( Secondly , ) what shall become of the Honour and Holiness of the Gospel on this Supposition ? Must it not be looked on as a Doctrine less Holy than that of the Law ? For whereas the Law required absolute perfect sinless Holiness unto our Justification , the Gospel admits of that to the same End , on this Supposition , which is every way imperfect , and consistent with a multitude of Sins and Failings ? What can be spoken more to the Derogation of it ? Nay , would not this indeed make Christ the Minister of Sin , which our Apostle rejects with so much Detestation ? Gal. 2. 17. For to say , that he hath merited that our imperfect Obedience , attended with many and great sins ( for there is no man that liveth and sinneth not ) should be accepted unto our Justification , instead of perfect and sinless Obedience required under the Law , is plainly to make him the Minister of Sin , or one that hath acquired some Liberty for sin , beyond whatever the Law allowed . And thus upon the whole matter , both Christ and the Gospel , in whom and whereby , God unquestionably designed to declare the Holiness and Righteousness of his own Nature , much more Gloriously than ever he had done any other way , should be the great means to darken and obscure them . For in and by them on this Supposition , God must be be thought ( and is declared ) to accept of a Righteousness unto our Justification , unspeakably inferiour unto what he required before . Sect. 9 It must be granted therefore , that the End of Gospel Commands requiring the Obedience of Holiness in us , is not , that thereby or thereon we should be Justified . God hath therein provided another Righteousness for that End , which fully , perfectly , absolutely answers all that the Law requires ; and on some Considerations is far more Glorious than what the Law either did or could require . And hereby hath he exalted more than ever the Honour of his own Holiness and Righteousness , whereof the External Instrument is the Gospel , which is also therefore most Holy : Now this is no other but the Righteousness of Christ imputed unto us ; for he is the End of the Law for Righteousness unto them that do believe , Rom. 10. 4. But God hath now appointed other Ends unto our Holiness , and so unto his Command of it , under the Gospel , all of them consistent with the Nature of that Obedience which he will accept of us , and such as we may attain through the Power of Grace , and so all of them offering new Encouragements as well as Enforcements unto our Endeavours after it . But because these Ends will be the Subject of most of our ensuing Arguments , I shall not here insist upon them . I shall only adde two things in General . ( 1 ) That God hath no design for his own Glory , in us or by us , in this World or unto Eternity , that there is no especial Communion that we can have with him by Jesus Christ , nor any Capacity for us to enjoy him , but Holiness is Necessary unto it , as a Means unto its End. ( 2 ) These present Ends of it under the Gospel are such , as that God doth no less indispensibly require it of us now , than he did when our Justification was proposed as the End of it . They are such in brief , as God upon the Account of them judgeth meet to command us to be Holy in all Manner of Holiness , which what Obligation and Necessity it puts upon us so to be , we are now to enquire . Sect. 10 ( First , ) The first thing considerable in the Command of God to this purpose , is the Authority wherewith it is accompanyed . It is indispensibly necessary that we should be Holy , on the Account of the Authority of Gods Command . Authority wherever it is just , and exerted in a due and equal Manner , carryeth along with it an Obligation unto Obedience . Take this away , and you fill the whole World with Disorder . If the Authority of Parents , Masters and Magistrates , did not oblige Children , Servants and Subjects , unto Obedience , the World could not abide one moment out of Hellish Confusion . God himself maketh use of this Argument in general , to convince men of the Necessity of Obedience . A Son honoureth his Eather , and a Servant his Master ; if I then be a Father where is mine Honour , and if I be a Master where is my Fear , saith the Lord of Hosts unto you Priests who despise my Name ? Mal. 1. 6. If in all particular Relations , where there is any thing of Superiority , which hath the least parcel of Authority accompanying of it , Obedience is expected , and exacted ; is it not due to me who have all Authority , of all Soveraign Relations in me towards you ? And there are two things that enforce the Obligation from the Command on this Consideration , Jus imperandi , and Vis exequendi , both comprized in that of the Apostle James , ch . 4. v. 12. There is one Law-giver , who is able to save and to destroy . 1. He who commands us to be Holy , is our Sovereign Law-giver ; He that hath absolute Power to prescribe unto us what Lawes he pleaseth . When Commands come from them who have Authority , and yet are themselves also under Authority , there may be some secret Abatement of the Power of the Command . Men may think either to appeal from them , or one way or other subduct themselves from under their Power . But when the Power immediately commanding is Sovereign and absolute , there is no room for Tergiversation . The Command of God proceeds from the absolute Power of a Sovereign Legislator . And where it is not complyed withall , the whole Authority of God , and therein God himself is despised . So God in many places calleth sinning against his Commands , the despising of him , Numb . 11. 20. 1 Sam. 2. 30. the despising of his Name , Mal. 1. 6. the despising of his Commandement , and that in his Saints themselves , 2 Sam. 12. 10. Sect. 11 Being then under the Command of God to be holy , not to Endeavour alwayes and in all things so to be , is to despise God , to reject his Sovereign Authority over us , and to live in Defiance of him . This state I suppose there are few who would be willing to be found in : To be constant Despisers of God , and Rebels against his Authority , is a Charge that men are not ready to own , and do suppose that those who are so indeed , are in a very ill Condition . But this and no better is the state of every one who is not holy , who doth not follow after Holiness . Yet so it is , propose unto men the true Nature of Evangelical Holiness , press them to the Duties wherein the Exercise of it doth consist , convince them with Evidence as clear as the Light at Noon-day , that such and such Sins , such and such Courses wherein they live and walk , are absolutely inconsistent with it , and irreconcileable unto it , yet for the most part it is but little they will heed you , and less they will doe to answer your Exhortations . Tell the same Persons , that they are Rebels against God , Despisers of him , that they have utterly broken the Yoke , and cast off his Authority , and they will defie you , and perhaps revile you . But yet these things are inseperable ; God having given his Command unto men to be Holy , declared his Sovereign Will and Pleasure therein , if we are not so accordingly , we are not one Jott better than the Persons described . Here then in the first place we found the Necessity of Holiness , on the Command of God. The Authority wherewith it is accompanyed , makes it Necessary : Yea , from hence if we endeavour not to thrive in it , if we watch not diligently against every thing that is contrary unto it , we are therein and so far Despisers of God , and his Name , as in the places before cited . Sect. 12 This therefore evidenceth unto the Consciences of men , that the Obligation unto Holiness is indispensible . And it would do well , if we alwayes carryed this formal Consideration of the Commandement in our Minds ; nothing would be more prevalent with us unto Watchfulness in Holiness , as nothing doth more effectually render what we doe , to be Obedience properly so called . Forgetfulness hereof , or not heeding it as we ought , is the great Reason of our loose and careless Walking , of our Defect in making a Progress in Grace and Holiness . No man is safe a Moment , whose Mind by any means is dispossessed of a Sence of the Soveraign Authority of God in his Commands ; nor can any thing secure such a Soul from being pierced and entred into by various Temptations . This therefore are we to carry about with us where-ever we goe , and whatever we doe , to keep our Souls and Consciences under the power of it , in all Opportunities of Duties , and on all Occasions of Sin. Had men alwayes , in their Wayes , Trades , Shops , Affairs , Families , Studyes , Closets , this written on their Hearts , they would have Holiness to the Lord on their Breasts and Foreheads also . Sect. 13 2. The Apostle tells us , that as God in his Commands is a Soveraign Law-giver , so he is able to kill and keep alive . That is , his Commanding Authority is accompanyed with such a Power , as that whereby he is able absolutely and Eternally to Reward the Obedient , and to return unto the Disobedient a meet Recompense of Punishment . For , although I would not exclude other Considerations , yet I think this of Eternal Rewards and Punishments to be principally here intended . But ( 1 ) supposing it to have Respect unto things Temporal also , it carryes along with it the greater Enforcement . God commands us to be holy : Things are in that State and Condition in the World , as that if we endeavour to answer his Will in a due Manner , designing to perfect Holiness in the f●ar of the Lord , we shall meet with much Opposition , many Difficulties , and at length perhaps it may cost us our Lives ; multitudes have made Profession of it at no cheaper Rate . But let us not mistake in this matter ; He who commands us to be Holy is the only Soveraign Lord of Life and Death , that hath alone the Disposal of them both , and consequently of all things that are subservient and conducing unto the one or other . It is he alone who can kill in a way of Punishment , and he alone can keep alive in a way of Mercifull Preservation . This Power of our Law-giver , the holy Companions of Daniel committed themselves unto , and preserved themselves by the Consideration of , when with the Terror of Death they were commanded to forsake the Way of Holiness , Dan. 3. 17 , 18. And with respect unto it , our Lord Jesus Christ tells us , that he who would save his Life , namely , by a sinfull Neglect of the Command , shall lose it . This therefore is also to be considered ; the Power of him who commands us to be Holy is such , as that he is able to carry us through all Difficulties and Dangers which we may incurre upon the Account of our being so . Now whereas the Fear of Man is one principal Cause or Means of our failing in Holiness and Obedience , either by sudden Surprizals , or violent Temptations , and the next hereunto , is the Consideration of other things esteemed Good or Evil in this World ; the Faith and Sence hereof will bear us up above them , deliver us from them , and carry us through them . Sect. 14 Be of good Courage all ye that trust in the Lord ; you may , you ought , without Fear or Dauntedness of spirit , to engage into the Pursuit of universal Holiness : He who hath commanded it , who hath required if of you , will bear you out in it ; nothing that is truely evil or finally disadvantageous shall befall you on that Account . For ( let the World rage whilest it pleaseth , and threaten to fill all things with Blood and Confusion ) to God the Lord belong the Issues from Death , he alone can kill and make alive . There is therefore no small Enforcement unto Holiness , from the Consideration of the Command , with respect unto the Power of the Commander , relating unto things in this World. But ( 2 ) I suppose it is a Power of Eternal Rewards and Punishments , that is principally here intended . The Killing here , is that mentioned by our Saviour , and opposed to all Temporal Evil , and Death it self , Matth. 10. 28. Fear not them who can kill the Body , but are not able to kill the Soul ; but rather fear him who is able to destroy both Soul and Body in Hell. And this keeping alive , is a Deliverance from the Wrath to come in Everlasting Life . And this is that which gives an unavoidable Efficacy to the Command . Every Command of a Superiour doth tacitly include a Reward and Punishment to be intended . For a Declaration is made of what is pleasing and what is displeasing unto him that gives the Command ; and therein is there a virtual Promise and Threatning . But unto all Solemn Laws Rewards and Punishments are expressely annexed . Sect. 15 But there are two Reasons why for for the most part they do but little influence the Minds of Men who are inclined unto their Transgression . ( 1 ) The first is , that the Rewards and Punishments declared , are such as men think they do justly preferre their own satisfaction in the Transgression of the Lawes , before them . It is so will all Good men , with respect unto Lawes made contrary to the Lawes of God ; and Wise men also may do so with respect unto useless Lawes , with trifling Penalties ; and Evil men will do so with respect unto the highest Temporal Punishments , when they are greedily set on the satisfaction of their Lusts. Hence I say it is in the first place , that the Minds of men are so little influenced with those Rewards and Punishments that are annexed unto Humane Lawes . And ( 2 dly , ) a secret Apprehension that the Commanders or Makers of the Lawes , neither will nor are able to execute those Penalties in the case of their Transgression , evacuates all the Force of them . Much they ascribe to their Negligence , that they will not take Care to see the Sanction of their Lawes executed ; more to their Ignorance , that they shall not be able to find out their Transgressions ; and somewhat in sundry Cases to their Power , that they cannot Punish nor Reward , though they would . And for these Reasons are the Minds of men little influenced by Humane Lawes beyond their own honest Inclinations and Interest . But things are quite otherwise with respect unto the Law and Commands of God that we should be Holy. The Rewards and Punishments , called by the Apostle Killing and Keeping alive , being Eternal , in the highest Capacities of Blessedness or Misery , cannot be Ballanced by any Consideration of this present World , without the highest Folly and Villany unto our selves . Nor can there be any Reserve on the Account of Mutability , Indifferency , Ignorance , Impotency , or any other Pretence , that they shall not be Executed . Wherefore , the Commands of God which we are in the Consideration of , are accompanyed with Promises and Threatnings , of Eternal Blessedness on the one hand , or of Misery on the other . And these will certainly befall us , according as we shall be found Holy or Vnholy . All the Properties of the Nature of God are immutably engaged in this matter ; and hence ensues an indispensible Necessity of our being Holy. God commands that we should be so , but what if we are not so ? Why as sure as God is Holy and Powerfull we shall Eternally perish , for with the Threatning of that Condition , is his Command accompanyed in Case of Disobedience . What if we doe comply with the Command , and become holy ? Upon the same ground of Assurance , we shall be brought unto Everlasting Felicity . And this is greatly to be considered in the Authority of the Commandement . Some perhaps will say , that to yield holy Obedience unto God with respect unto Rewards and Punishments , is servile , and becomes not the free spirit of the Children of God. But these are vain Imaginations : The Bondage of our own spirits may make every thing we doe servile . But a due Respect unto Gods Promises and Threatnings , is a principal part of our Liberty . And thus doth the Necessity of Holiness , which we are engaged in the Demonstration of , depend on the Command of God , because of that Authority from whence it doth proceed , and wherewith it is accompanyed . It is therefore certainly our Duty , if we would be found walking in a Course of Obedience , and the Practice of Holiness , to keep a sence hereof constantly fixed on our Minds . This is that which in the first place God intends in that great Injunction of Obedience , Gen. 17. 1. I am God Almighty , walk before me , and be thou perfect . The way to walk uprightly , to be sincere or perfect in Obedience , is alwayes to consider , that he who requires it of us is God Almighty , accompanyed with all the Authority and Power before mentioned , and under whose Eye we are continually . And in particular we may apply this unto Persons and Occasions . Sect. 16 ( 1 ) As to Persons ; let them in an especial manner have a continual Regard hereunto , who on any Account are Great or High , or Noble in the World , and that because their especial Temptation is to be lifted up unto a Forgetfulness or Regardlesness of this Authority of God. The Prophet distributes incorrigible Sinners into two sorts , and gives the different Grounds of their Impenitency respectively . The first are the Poor ; And it is their Folly , Stupidity and sensual Lusts , that keep them off from attending to the Command . Jerem. 5. 3 , 4. They have refused to receive Correction , they have made their Faces barder than a Rock , they have refused to return ; therefore I said , Surely these are Poor , they are sottish , for they know not the Way of the Lord , nor the Judgement of their God. There are a sort of poor incorrigible Sinners , whose Impenitency ariseth much out of their Ignorance , Blindness and Folly , which they please themselves in , although they differ but little from the Beasts that perish . And such do we abound withall , who will take no Pains for , who will admit of no Means of Instruction . But there is another sort of Sinners to whom the Prophet makes his Application , and discovers the Ground of their incorrigible Impenitency also ; I will get me to the Great men , and will speak unto them , for they have known the Way of the Lord , and the Judgement of their God ; v. 5. Great men , by Reason of their Education and other Advantages , do attain unto a Knowledge of the Will of God , or at least may be thought so to have done , and would be esteemed to excell therein . They therefore are not likely to be Obstinate in sin , meerly from stupid Ignorance and Folly. No , saith the Prophet , they take another Course . They have altogether broken the Yoke , and burst the Bonds . They are like a Company of rude Beasts of the Field , who having broken their Yokes and Cords , do run up and down the Fields , treading down the Corn , breaking up the Fences , pushing with the Horn , and trampling on all before them . This is the Course of men in the Pursuit of their Lusts , when they have broken the Yoke of the Lord. And this the Prophet declares to be the especial Evil of Great Men , the Rich , the Mighty , the Honourable in the World. Now this Breaking of the Yoke , is the Neglecting and Despising of the Authority of God in the Command . Seeing therefore that this is the especial Temptation of that sort of Persons , and Things innumerable there are of all sorts , that concurre to render that Temptation prevalent upon them , let all those who are of that Condition , and have the least sincere Desire after Holiness , watch diligently , as they love and value their Souls , to keep alwayes and in all things , a due Sence of the Authority of God in his Commands upon their Minds and Consciences . When you are in the height of your Greatness , in the fulness of your Enjoyments , in the most urgent of your Avocations by the Things or Societies of the World , and those who belong unto it , when the variety of publick Appearances and Attendencies are about you , where you are uppermost in the Words of others , and it may be in your own Thoughts , remember Him who is over all , and consider that you are subject and obnoxious unto his Authority , equally with the poorest Creature on the Earth . Remember , that it is your especial Temptation to doe otherwise . And if you do yet abhorre those who by this Means are come to be Sons of Belial , or such as have altogether broken the Yoke , and run up and down the World in the pursuit of their Lusts , saying , Our Lips are our own , and who is Lord over us , be you Watchfull against the least Beginnings or Entrances of it in your selves . Sect. 17 ( 2 ) In general ; let us all endeavour to carry a constant Regard unto the Authority of God in his Commands , into all those Seasons , Places , Societies , Occasions , wherein we are apt to be surprized in any Sin , or a Neglect of Duty . And I may reduce this Instruction , or Point it unto three Heads or Occasions ; namely , Secresie , Businesses , and Societies . ( 1 ) Carry this along with you into your secret Retirements and Enjoyments . Neglect hereof is the next Cause of those secret Actual provoking Sins which the World swarms with . When no Eye sees but the Eye of God , men think themselves secure . Hereby have many been surprized into Folly , which hath proved the Beginning of a total Apostasie . An Awe from the Authority of God in the Command upon the Heart , will equally secure us in all Places , and on all Occasions . ( 2 ) Let us carry it into our Businesses , and the Exercise of our Trades or Callings . Most men in these things , are very apt to be intent on present Occasions , and having a certain End before them , do habituate themselves unto the wayes of its Attainment . And whilest they are so engaged , many things occurre which are apt to divert them from the Rule of Holiness . Whenever therefore you enter into your Occasions , wherein you may suppose that Temptations will arise , call to mind the Greatness , Power and Authority over you , of him who hath commanded you in all things to be holy . Upon every Entrance of a Surprizal , make your Retreat unto such Thoughts which will prove your Relief . ( 3 ) Carry it with you into your Companyes and Societies . For many have frequent Occasions of engaging in such Societies , as wherein the least Forgetfulness of the Sovereign Authority of God , will betray them unto Profuseness in Vanity , and corrupt Communication , untill they doe with Delight , and hear with Pleasure such things as wherewith the Holy Spirit of God is grieved , their own Consciences are defiled , and the Honour of Profession is cast to the ground . Sect. 18 ( Secondly , ) The Command of God that we should be Holy , is not to be considered only as an Effect of Power and Authority which we must submit unto , but as a Fruit of infinite Wisdom and Goodness also , which it is our highest Advantage and Interest to comply withall . And this introduceth a peculiar Necessity of Holiness , from the Consideration of what is Equal , Reasonable , Ingenuous ; the contrary whereunto is Foolish , Perverse , Vngratefull , every way unbecoming Rational Creatures . Where nothing can be discerned in Commands , but meer Authority , Will and Pleasure ; they are looked on as meerly respecting the Good of them that command , and not at all theirs who are to obey , which disheartens and weakens the Principle of Obedience . Now though God , because his Dominion over us is Sovereign and absolute , might have justly left unto us no other Reason or Motive of our Obedience , and it may be did so deal with the Church of Old , as to some particular Temporary Ceremonial Institutions ; yet he doth not , nor ever did so as to the Main of their Obedience . But as he proposeth his Law as an Effect of infinite Wisdom , Love and Goodness , so he declares and pleads , that all his Commands are just and equal in themselves , good and usefull unto us , and that our Complyance with them is our present , as well as it will be our future Happiness . And that this is so , that the Command of God requiring that we should be Holy , as a Fruit of Wisdom and Goodness , is Equal and Advantageous unto our selves , appears from all Consideration of it . Sect. 19 First , Look upon it formally , as a Law prescribed unto us , and it is so because the Obedience in Holiness which it requires , is proportioned unto the Strength and Power which we have to Obey , which declares it Equal unto us , and an Effect of infinite Wisdom and Goodness in God. The Command , as we shewed before , may be considered either as it belonged unto the Old Covenant , or as it is annexed unto , and so is a part of the New. In the first way , as it belonged unto the Old Covenant , the Strength of Grace which we had Originally from God under the Law of Creation , was sufficient to enable us unto all that Holy Obedience which was required therein ; and our not doing so , was from wilfull Rebellion , and not from any Impotency or Weakness in us . We fell not from our first Estate for want of Power to Obey , but by the neglect of the Exercise of that Power which we had , God made us Vpright , but we sought out many Inventions . And in the latter way , as it belongs to the Covenant of Grace , there is by vertue of that Covenant a Supply of spiritual strength given in by the Promise , unto all them who are taken into it , enabling them to Answer the Commands for Holiness , according to the Rule of the Acceptance of their Obedience , before laid down . No man who is instated in the Covenant of Grace , comes short or fails of the Performance of that Obedience which is required and accepted in that Covenant , meerly for want of Power and spiritual strength . For God therein according to his Divine Power gives unto us all things that pertain unto Life and Godliness , through the Knowledge of him that hath called us to Glory and Vertue , 1 Pet. 1. 3. Sect. 20 It is true , this Grace or Strength , is administred unto them by certain Wayes and Means , which if they attend not unto , they will come short of it . But this I say , in the carefull , diligent , sedulous use of those means appointed , none who belong to the Covenant of Grace , shall ever fail of that Power and Ability which shall render the Commands of the Gospel easie and not grievous unto them , and whereby they may so fulfill them , as infallibly to be accepted . This the Scripture is plain in , where Christ himself tells us , that his Yoke is easie , and his Burden light , Matth. 11. 30. and his holy Apostle , that his Commands are not grievous , 1 Joh. 5. 3. For , if they should exceed all the Strength which we either have , or he is pleased to give unto us , they would be like the Jewish Ceremonies , a Yoke which we could not bear , and a Law not only grievous but unprofitable . But on the contrary , our Apostle expressely affirms , and so may we , that he could do all things , that is , in the Way and Manner , and unto the End for which they are required in the Gospel , through Christ that strengthened him . Some would confound these things , and cast all into Disorder . They would have men that are under the Old Covenant , to have a Power and spiritual Strength to fulfill the Commands of the New , which God hath never spoken of nor declared , and which indeed is contrary to the whole Design of his Grace . They would have men , who having broken the Old Covenant , and forfeited all their Strength and Ability which they had by it for Obedience , and are not initiated in the New Covenant , yet to have a Power of their own to fulfill the Command of the one or the other , which God neither giveth nor is obliged to give , nor is it necessary to prove that the Command is Equal and Holy. For , as was observed , God giveth us no Command of Holiness and Obedience , but in , with , and by vertue of some Covenant . And there is no more required to prove them to be just and equal , but that they are easie unto them who walk with God in that Covenant whereunto they do belong , and that , that Performance of them shall be accepted which they have Power for . If any will sinfully cast away ther Covenant Interest and Priviledge , as we did all that of our Original Creation , we must thank our selves if we have not Power to answer its Commands . Nor doth it belong unto the Equity of the Command of the New Covenant , that those who are not yet made partakers of it by Grace , should have Power to fulfill them . Nay , if they had so , and should do so accordingly , ( were any such thing possible ) it would not avail them . For , being supposed not as yet to belong unto the New Covenant , they must belong unto the Old. And the Performance of the Commands of the New Covenant in the Way and Manner which are required therein , would not avail them who are really under the Rule and Law of the Old , which admits of nothing short of absolute perfection . But what the Law speaks , it speaks unto them that are under the Law ; and what the Gospel speaks , it speaks unto them who who are not under the Law , but under Grace . And the formal Transition of men from one of these States unto another , is by an Act of Gods Grace , wherein themselves are meerly passive , as hath elsewhere been demonstrated . See Col. 1. 13. Sect. 21 This is that which I doe intend . God at first made a Covenant with Mankind , the First Covenant , the Covenant of Works . Herein he gave them Commands for Holy Obedience . These Commands were not only possible unto them both for Matter and Manner , by vertue of that Strength and Power which was concreated with them , but easie and pleasant , every way suited unto their Good and Satisfaction in that state and Condition . This rendred their Obedience equal , just , reasonable , and aggravated their Sin with the Guilt of the most horrible Folly and Ingratitude . When by the Fall this Covenant was broken , we lost therewith all Power and Ability to comply with its Commands in holy Obedience . Hereupon , the Law continued holy , and the Commandement , holy , just and good , as our Apostle speaks , Rom. 7. 12. For what should make it otherwise , seeing there was no Change in it by Sin , nor did God require more or harder things of us than before ? But to us it became impossible , for we had lost the strength by which alone we were enabled to Observe it . And so the Commandement which was Ordained to Life , we find to be unto Death , Rom. 7. 10. Towards all therefore that remain in that State , we say , the Commandement is still just and holy , but it is neither easie nor possible . Hereon God brings in the Covenant of Grace by Christ , and renews therein the Commands for holy Obedience , as was before declared . And here it is , that men trouble themselves and others about the Power , Ability , and Free-will that men have as yet under the first Covenant , and the Impotency that ensued on the Transgression of it to fulfill the Condition of the New Covenant , and yield the Obedience required in it . For this is the place where men make their great Contests about the Power of Free-will , and the Possibility of Gods Command . Let them but grant , that it is the meer Work of Gods Sovereign and Almighty Grace effectually to enstate men in the New Covenant , and we shall contend with them or against them , that by vertue thereof , they have that spiritual Strength and Grace administred unto them , as render all the Commands of it to be not onely possible but easie also , yea pleasant , and every way suited unto the Principle of an Holy Life wherewith they are endued . And this we make an Argument for the Necessity of Holiness . The Argument we have under Consideration , is that whereby we prove the Necessity of Holiness with respect unto Gods Command requiring it , because it is a Fruit of Infinite Wisdom and Goodness . It is so in an especial Manner as it belongs unto the New Covenant . And therefore by our Disobedience or living in Sin , unto the Contempt of Gods Authority , we adde that of his Wisdom and Goodness also . Now that it is so a Fruit of them , appears in the first place from hence , that it is proportioned unto the Strength and Ability which we have to Obey . Hence Obedience in Holiness becomes equal , easie , and pleasant unto all Believers who sincerely attend unto it . And this fully evinceth the Necessity of it , from the Folly and Ingratitude of the contrary . That these things , and in them the Force of the present Argument may the better be apprehended , I shall dispose them into the ensuing Observations . Sect. 22 ( 1 ) We do not say , that any one hath this Power and Ability in himself , or from himself . God hath not in the New Covenant brought down his Command to the Power of Man , but by his Grace he raiseth the Power of Man unto his Command : The former were only a Complyance with the Sin of our Nature , which God abhorres ; the latter is the Exaltation of his own Grace , which he aymeth at . It is not mens Strength in and of themselves , the Power of Nature , but the Grace which is administred in the Covenant , that we intend . For men to trust unto themselves herein , as though they could do any thing of themselves ; is a Renunciation of all the Aids of Grace , without which we can do nothing . We can have no power from Christ , unless we live in a Perswasion that we have none of our own . Our whole spiritual Life is a Life of Faith ; and that is , a Life of Dependance on Christ for what we have not of our selves . This is that which ruines the Attempt of many for Holiness , and renders what they doe , ( though it be like unto the Acts and Duties of it ) not at all to belong unto it . For , what we do in our own strength , is no part of Holiness ; as is evident from the preceding Description of it . Neither doth the Scripture abound in any thing more , than in Testifying that the Power and Ability we have to fulfill the Commands of God as given in the New Covenant , is not our own , nor from our selves , but meerly from the Grace of God administred in that Covenant ; as John. 15. 5. Phil. 2. 13. 2 Cor. 3. 5. It will be said then , where lies the Difference ? Because it is the meer Work of Grace to instate us in the Covenant , you conclude that we have no power of our own to that Purpose . And if when we are in Covenant , all our strength and power is still from Grace , we are , as to any Ability of our own to fulfill the Command of God , as remote from it as ever . I Answer : The first Work of Grace is meerly upon us . Hereby the Image of God is renewed , our Hearts are changed , and a Principle of spiritual Life is bestowed on us . But this latter Work of Grace is in us , and by us . And the Strength or Ability which we have thereby , is as truely our own as Adams was his , which he had in the State of Innocency . For he had his immediately from God , and so have we ours , though in a different way . Sect. 23 ( 2 ) There is no such Provision of spiritual Strength for any Man , enabling him to comply with the Command of God for Holiness , as to Countenance him in the least carnal Security , or the least Neglect of the diligent Use of all those Means which God hath appointed for the Communication thereof unto us , with the Preservation and Increase of it . God who hath determined Graciously to give us supplyes thereof , hath also declared , that we are obliged unto our utmost diligence for the Participation of them , and unto their due Exercise when received . This innumerable Commands and Injunctions give Testimony unto ; but especially is the whole Method of Gods Grace and our Duty herein , declared by the Apostle Peter , 2 Epist. Chap. 1. v. 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11. which Discourse I have Opened and Improved elsewhere . The summe is , that God creating in us a new spiritual Nature , and therewithall giving unto us all things appertaining unto Life and Godliness , or a Gracious Ability for the Duties of an Holy , Godly , spiritual Life , we are obliged to use all Means in the continual Exercise of all Grace , which will ascertain unto us our Eternal Election , with our Effectual Vocation , whereon we shall obtain an assured Joyfull Entrance into the Kingdom of Glory . Sect. 24 ( 3 ) This Administration of Grace and spiritual Strength is not equally Effectual at all Times . There are Seasons wherein to Correct our Negligences in giving place to our Corruptions and Temptations , or on other Grounds to discover unto us our own Frailty and Impotency , with other Holy Ends of his own , that God is pleased to withhold the powerfull Influences of his Grace , and to leave us unto our selves . In such Instances we shall assuredly come short of answering the Command for universal Holiness , one way or other . See Psal. 30. 6 , 7. But I speak of ordinary Cases , and to prevent that slothfulness and Tergiversation unto this Duty of complying with all the Commands of God for Holiness , which we are so obnoxious unto . Sect. 25 ( 4 ) We do not say , That there is in the Covenant of Grace spiritual Strength administred , so as that by Vertue thereof we should yield sinless and absolutely Perfect Obedience unto God , or to render any one Duty so absolutely Perfect . If any such there are , or ever were , who maintain such an Imputation of the Righteousness of Christ unto us , as should render our own personal Obedience unnecessary , they doe overthrow the Truth and Holiness of the Gospel . And to say , that we have such supplyes of Internal Strength , as to render the Imputation of the Righteousness of Christ unto our Justification , Unnecessay , is to overthrow the Grace of the Gospel , and the New Covenant it self . But this alone we say ; There is Grace administred by the Promises of the Gospel , enabling us to Perform the Obedience of it , in that Way and Manner as God will accept . And herein there are various Degrees , whereof we ought constantly to ayme at the most Compleat , and so to be perfecting Holiness in the Fear of the Lord. And where we signally come short of the best Rules and Examples , it is principally from our Neglect of those Supplyes of Grace which are tendred in the Promises . Sect. 26 ( 5 ) There is a Two-fold Gracious Power Necessary to render the Command for Holiness and Obedience thereunto easie and pleasant . 1. That which is Habitually Resident in the Hearts and Souls of Believers , whereby they are constantly enclined and disposed unto all Fruits of Holiness . This the Scripture calls our Life , a New Principle of Life , without which we are dead in Trespasses and Sins ; Where this is not , whatever Arguments you constrain and press men withall to be Holy , you do as it were but offer violence unto them , endeavouring to force them against the sixed Bent and Inclination of their Minds . By them all you do but set up a Damme against a Stream of Waters , which will not be Permanent , nor turn the Course of the stream contrary to its natural Inclination . Unto such the Cemmand for Holiness must needs be grievous and difficult . But such a Disposition and Inclination , or a Principle so inclining , and disposing of us unto Duties of Holiness , we have not in nor of our selves by Nature ; nor is it to be raised out of its Ruines . For the carnal Mind ( which is in us all ) is Enmity against God , which carrieth in it an Aversation unto every thing that is required of us in a way of Obedience , as hath been proved at large . And yet without this Habitual Principle , we can never in a due Manner comply with any one Command of God that we should be Holy. Want hereof is that which renders Obedience so grievous and Burdensome unto many . They endure it for a Season , and at length either violently or insensibly cast off its Yoke . Light and Conviction have compelled them to take it on themselves , and to attend unto the performance of those Duties which they dare not omit . But having no Principle enabling or enclining them unto it , all they doe , though they do much , and continue long therein , is against the grain with them , they find it difficult , uneasie and wearisome . Wherein they can be any Pretences countenance themselves in a Neglect of any part of it , or Bribe their Consciences into a Complyance with what is contrary unto it , they fail not to deliver themselves from their Burden . And for the most part , either insensibly by multiplyed Instances of the Neglect of Duties of Obedience , or by some great Temptations before they leave the World , they utterly leave all the Wayes of Holiness , and Respect unto the Commands , of God ; or if they continue any , it is unto External Acts of Morality which pass with Approbation in the World , the inward and spiritual part of Obedience they utterly Renounce . The Reason hereof , I say is , because having no Principle within , enabling them unto a Complyance with the Commands of God , with Delight and Satisfaction , they grow grievous and intolerable unto them . So unto many on the same Ground , the Worship of God is very burdensome , unless it be borne for them , by External Additions and Ornaments . Sect. 27 2. There is an Actual Assistance of Effectual Grace required hereunto . We are not put into that Condition by the Covenant , as that we should be able to doe any thing of our selves , without Actual Divine Assistance . This were to set us free from our Dependance on God , and to make us Gods unto our selves . The Root still bears us , and the Springs of our spiritual Life are in another . And where both these are , there the Command is Equal not onely in it self but unto us , and Obedience unto it as easie as just . Sect. 28 ( 6 ) And both these sorts of Grace are Administred in the New Covenant , suited unto the holy Obedience it requires . 1. For the first ; it is that which God so frequently , so expressely promiseth , where he sayes , that he will take away the Heart of Stone , and give us an Heart of Flesh , that he will write his Laws in our Hearts , and put his Fear in our inward parts ; that we shall fear him , and never depart from him ; that he will circumcise our Hearts to know and love him : Which Promises , and the Nature of the Grace contained in them , I have before at large explained . It is sufficient unto our present Purpose , that in and by these Promises , we are made partakers of the Divine Nature , and are therein endowed with a constant Habitual Disposition and Inclination unto all Acts and Duties of Holiness ; For our Power followeth our Love and Inclinations , as Impotency is a Consequent of their Deceit . Sect. 29 And here we may stay a little , to confirm our principal Assertion . Upon the Supply of this Grace , which gives both Strength for , and a constant Inclination unto Holy Obedience , the Command for it becomes equal and just , meet and easie to be complyed withall . For none can refuse a Complyance with it in any Instance , but their so doing is contrary unto that Disposition and Inclination of the New Nature which God hath implanted in themselves . So that in them to Sin , is not only contrary to the Law without them , to the Light of their Minds , and Warning of their Consciences , but it is so also unto that which is their own Inclination and Disposition , which hath sensibly in such Cases a Force and Violence put upon it , by the Power of Corruptions and Temptations . Wherefore , although the Command for Holiness may and doth seem grievous and burdensome unto Unregenerate Persons , as we have observed , because it is against the habitual bent and Inclination of their whole Souls ; yet neither is it , nor can it be so unto them who cannot neglect it , or act any thing against it , but that therein also they must Crucifie and offer Violence unto the Inclinations of the New Creature in them , which are their own . For in all things , the Spirit lusteth against the Flesh , Gal. 5. 17. and the Disposition of the New Creature is Habitually against Sin , and for Holiness . And this gives a mighty constraining Power unto the Command , when it is Evident in our own Minds and Consciences , that it requires nothing of us but what we do or may find an Inclination or Disposition in our own Hearts unto . And by this Consideration we may take in the Power of it upon our Souls , which is too frequently disregarded . Let us but upon the proposal of it unto us , consider what our Minds and Hearts say to it , what Answer they return , and we shall quickly discern how equal and just the Command is . For I cannot perswade my self , that any Believer can be so captivated at any time under the Power of Temptations , Corruptions , or Prejudices , but that ( if he will but take Councel with his own Soul , upon the Consideration of the Command for Obedience and Holiness , and ask himself what he would have , ) he will have a plain and sincere Answer , That indeed I would doe and have the Good proposed , this Holiness , this Duty of Obedience . Not only will Conscience answer , that he must not do the Evil whereunto Temptation leadeth , for if he doth , Evil will ensue thereon ; but the new Nature , and his Mind and Spirit will say , This Good I would doe , I delight in it , it is Best for me , most suited unto me . And so it joyns all the Strength and Interest in hath in the Soul , with the Command . See to this Purpose the Arguing of our Apostle , Rom. 7. 20 , 21 , 22. It is true , there is a Natural Light in Conscience , complying with the Command in its Proposal , and urging Obedience thereunto , which doth not make it easie to us , but where it is alone , increaseth its Burden and our Bondage ; For it doth only give in its Suffrage unto the Sanction of the Command , and addes to the severity wherewith it is attended . But that Complyance with the Command which is from a Principle of Grace , is quite of another Nature , and greatly facilitates Obedience . And we may distinguish between that Complyance with the Command which is from the Natural Light of Conscience , which genders unto Bondage , and that which being from a Renewed Principle of Grace , gives Liberty and Ease in Obedience . For , the first respects principally the Consequent of Obedience or Disobedience , the Good or Evil that will ensue upon them ; Rom. 2. 14 , 15. Set aside this Consideration , and it hath no more to say : But the latter respects the Command it self , which it embraceth , delighteth in , and judgeth good and holy , with the Duties themselves required , which are Natural , and suited thereunto . Sect. 30 2. Grace of the latter sort also , Actual Grace for every holy Act and Duty , is administred unto us according to the Promise of the Gospel . So God told Paul , that his Grace was sufficient for him . And he worketh in us both to will and to doe , of his own good Pleasure , Phil. 2. 13. so as that we may doe all things through him that enables us , the Nature of which Grace also hath been before discoursed of . Now although this Actual working Grace be not in the Power of the Wilis of Men , to make use of or refuse as they see Good , but its Administration depends meerly on the Grace and Faithfulness of God , yet this I must say , that where it is sought in a due Manner by Faith and Prayer , it is never so restrained from any Believer , but that it shall be Effectual in him , unto the whole of that Obedience which is required of him , and as it will be accepted from him . Sect. 31 If then this be the Condition of the Command of Holiness , how Just and Equal must it needs be confessed to be , and therefore how highly Reasonable is it that we should comply with it , and how great is their Sin and Folly by whom it is neglected ! It is true , we are absolutely obliged unto Obedience by the meer Authority of God who commands ; but he not only allows us to take in , but directs us to seek after these other Considerations of it , which may give it Force and Efficacy upon our Souls and Consciences . And among these , none is more Efficacious towards Gracious Ingenuous Souls , than this of the Contemperation of the Duties commanded , unto spiritual Aids of Strength promised unto us . For , what Cloke or Pretence of Dislike or Neglect is here left unto any ? Wherefore , not onely the Authority of God in giving a Command , but the Infinite Wisdom and Goodness of God in giving such a Command , so Just , Equal and Gentle , fall upon us therein , to Oblige us to Holy Obedience . To Neglect or Despise this Command , is to Neglect or Despise God , in that Way which he hath chosen to manifest all the holy Properties of his Nature . Sect. 32 Secondly , The Command is Equal , and so to be esteemed from the Matter of it , or the Things that it doth require . Things they are that are neither great nor grievous , much less perverse , useless , or evil , Micah 6. 6 , 7 , 8. There is nothing in the Holiness which the Command requires , but what is Good to him in whom it is , and Vsefull to all others concerned in him , or what he doth . What they are , the Apostle mentions in his Exhortation unto them , Phil. 4. 8. They are things true , and honest , and just , and pure , and lovely , and of good report , and what Evil is there in any of these things , that we should decline the Command that requires them ? The more we abound in them , the better it will be for our Relations , our Families , our Neighbours , the whole Nation , and the World , but best of all for our selves . Godliness is profitable unto all things , 1 Tim. 4. 8. These things are good and profitable unto men , Tit. 3. 8. Good to them that do them , and good to those towards whom they are done . But both these things , namely , the Vsefulness of Holiness unto our selves and others , must be spoken unto distinctly afterwards , and are therefore transmitted unto their proper place . Sect. 33 As therefore it was before observed , it is incumbent on us in the first place , to Endeavour after Holiness and the Improvement of it , with respect unto the Command of God that we should be Holy , and because of it , and that especially under the Consideration of it which we have insisted on . I know not what vain Imaginations have seemed to possess the Minds of some , that they have no need of Respect unto the Command , nor to the Promises and Threatnings of it , but to Obey meerly from the Power and Guidance of an inward Principle . Nay , some have supposed , that a Respect unto the Command would vitiate our Obedience , rendring it Legal and Servile . But I hope , That Darkness which hindred men from discerning the Harmony and Complyance which is between the Principle of Grace in us , and the Authority of the Command upon us , is much taken away from all sincere Professors . It is a Respect unto the Command which gives the formal Nature of Obedience unto what we doe . And without a due Regard unto it , there is nothing of Holiness in us . Some would make the Light of Nature to be their Rule , some in what they doe , look no further for their Measure than what carryes the Reputation of common Honesty among men . He that would be holy indeed , must alwayes mind the Command of God , with that Reverence and those Affections which become him to whom God speaks immediately . And that it may be Effectual towards us , we may consider : Sect. 34 ( 1 ) How God hath multiplyed his Commands unto this Purpose , to testifie not only his own infinite Care of us , and Love unto us , but also our Eternal Concernment in what he requires . He doth not give out unto us a single Command that we should be Holy , ( which yet were sufficient to Oblige us for ever ) but he gives his Commands unto that Purpose , Line upon line , line upon line , precept upon precept , precept upon precept . He that shall but look over the Bible , and see almost every Page of it filled with Commands , or Directions , or Instructions for Holiness ; cannot but conclude , that the Mind and Will of God is very much in this matter , and that our Concernment therein is inexpressible . Nor doth God content himself to multiply Commands in General , that we should be Holy , so as that if we have Regard unto him they may never be out of our Remembrance , but there is not any particular Duty or Instance of Holiness , but he hath given us especial Commands for that also . No man can instance in the least Duty that belongs directly unto it , but it falls under some especial Command of God. We are not only then under the Command of God in general , and that often reiterated unto us , in an awfull Reverence whereof we ought to walk , but upon all Occasions , whatever we have to do or avoid in following after Holiness , is represented unto us in especial Commands to that purpose . And they are all of them a Fruit of the Love and Care of God towards us . Is it not then our Duty alwayes to consider these Commands , to bind them unto our Hearts , and our Hearts to them , that nothing may seperate them ? Oh that they might alwayes dwell in our Minds , to influence them unto an inward constant Watch against the first Disorders of our Souls , that are unsuited to the inward Holiness God requires , abide with us in our Closets , and all our Occasions for our Good. Sect. 35 ( 2 ) We may do well to consider what various Enforcements God is pleased to give unto those multiplyed Commands . He doth not remit us meerly to their Authority , but he applyeth all other Wayes and Means whereby they may be made Effectual . Hence are they accompanyed with Exhortations , Entreaties , Reasonings , Expostulations , Promises , Threatnings , all made use of to fasten the Command upon our Minds and Consciences . God knowes how slow and backward we are to receive due Impressions from his Authority ; and he knowes by what Wayes and Means the Principles of our internal Faculties are apt to be wrought upon , and therefore applyes these Engines to fix the Power of the Commands upon us . Were these things to be treated of severally , it is manifest how great a part of the Scripture were to be transcribed . I shall therefore only take a little Notice of the Reinforcement of the Command for Holiness , by those especial Promises which are given unto it . I do not intend now the Promises of the Gospel in general , wherein in its own Way and Place we are interested by Holiness , but of such peculiar Promises as God enforceth the Command by . It is not for nothing that it is said , that Godliness hath the Promise of the Life that now is , and of that which is to come ; 1 Tim. 4. 8. There is in all the Promises an especial Respect unto it , and it gives them in whom it is an especial Interest in all the Promises . Sect. 36 This is as it were the Text which our Saviour preached his first Sermon upon . For all the Blessings which he pronounceth consist in giving particular Instances of some parts of Holiness , annexing an especial Promise unto each of them . Blessed , saith he , are the Pure in Heart ; Heart Purity is the Spring and Life of all Holiness ; and why are such Persons Blessed ; why saith he , they shall see God ; He appropriates the Promise of the Eternal Enjoyment of God , unto this Qualification of Purity of Heart . So also it hath the Promises of this Life , and that in things temporal and spiritual . In things temporal we may take out from amongst many that especial Instance given us by the Psalmist ; Blessed is he that considereth the Poor . Wisely to consider the poor in their Distress , so as to Relieve them according to our Ability , is a great Act and Duty of Holiness . He that doth this , saith the Psalmist , he is a Blessed man. Whence doth that Blessedness arise , and wherein doth it consist ? It doth so in a Participation of those especial Promises which God hath annexed unto this Duty , even in this Life ; the Lord will deliver him in the time of trouble . The Lord will preserve him and keep him alive , and he shall be Blessed on the Earth , and thou wilt not deliver him into the hand of his Enemies ; the Lord will strengthen him upon the Bed of languishing , and thou wilt make all his Bed in his sickness , Psal. 41. 1 , 2 , 3. Many especial Promises in the most important Concerns of this Life , are given unto the Right discharge of this one Duty . For Godliness hath the Promise of this Life . And other Instances might be multiplyed unto the same Purpose . It is so also with respect unto things spiritual . So the Apostle Peter having repeated a long Chain of Graces , whose Exercise he presenteth unto us , addes for an Encouragement , If ye do these things ye shall never fall , 2 Pet. 1. 10. The Promise of Permanency in Obedience , with an absolute Preservation from all such Fallings into Sin as are inconsistent with the Covenant of Grace , is affixed unto our Diligence in Holiness . And who knowes not how the Scripture abounds in Instances of this Nature ? That which we conclude from hence is , that together with the Command of God requiring us to be Holy , we should consider , the Promises wherewith it is accompanyed , ( among the things ) as an Encouragement unto the chearfull Performance of that Obedience , which the Command it self makes Necessary . Sect. 37 Wherefore , the Force of this Argument is evident , and exposed unto all . God hath in this Matter positively declared his Will , interposing his Sovereign Authority commanding us to be Holy ; and that on the Penalty of his utmost displeasure ; and he hath therewithall given us redoubled Assurance , ( as in a case wherein we are very apt to deceive our selves ) that be we else what we will , or can be , without sincere Holiness he will neither own us , nor have any thing to doe with us . Be our Gifts , Parts , Abilities , Places , Dignities , Usefulness in the World , Profession , outward Duties what they will , unless we are sincerely Holy , which we may not be , and yet be eminent in all these things , we are not , we cannot , we shall not be accepted with God. Sect. 38 And the Holy Ghost is carefull to obviate a Deceit in this Matter , which he foresaw would be apt to put it self on the Minds of men . For whereas the Foundation of our Salvation in our selves , and the Hinge whereon the whole weight of it doth turn , is our Faith ; men might be apt to think , that if they have Faith , it will be well enough with them although they are not Holy. Therefore , because this Plea and Pretence of Faith is great , and apt to impose on the Minds of men , who would willingly retain their Lusts with an Hope and Expectation of Heaven , we are plainly told in the Scripture , that that Faith which is without Holiness , without Works , without Fruits , which can be so , or is possible that it should be so ; is vain ; not that Faith which will save our Souls , but Equivocally so called , that may perish for ever with those in whom it is . CHAP. IV. Necessity of Holiness from God's sending Jesus Christ. The Necessity of Holiness proved from the Design of God in sending Jesus Christ , with the Ends of his Mediation . Sect. 1 WEE have yet other Considerations and Arguments to plead unto the same Purpose with them foregoing : For one principal End of the Design of God in sending his Son into the World , was to Recover us into a State of Holiness , which we had lost . For this purpose was the Son of God manifested , that he might destroy the Works of the Devil , 1 John 3. 8. The Manifestation of the Son of God was his Incarnation , 1 Tim. 1. 16. in order to the Work which he had to accomplish in our Nature . And this was in General the Destruction of the Works of the Devil . Among these the principal was , the infecting of our Natures and Persons with a Principle of Sin and Enmity against God , which was the Effect of his Temptation . And this is not done but by the Introduction of a Principle of Holiness and Obedience . The Image of God in us was defaced by Sin. The Renovation or Restauration hereof , was one principal Design of Christ in his Coming . Unless this be done , there is no New World , no New Creatures , no Restauration of all things , no one End of the Mediation of Christ fully accomplished . And whereas his great and ultimate Design was to bring us unto the Enjoyment of God , unto his Eternal Glory , this cannot be , before by Grace and Holiness we are made meet for that Inheritance of the Saints in Light. But we shall consider this Matter a little more distinctly . Sect. 2 The Exercise of the Mediation of Christ , is confined unto the Limits of his Three-fold Office. Whatever he doth for the Church , he doth it as a Priest , or as a King , or as a Prophet . Now as these Offices agree in all the general Ends of his Mediation , so they differ in their Acts , and immediate Objects . For their Acts it is plain , Sacerdotal , Regal , and Prophetical Acts and Duties , are of different Natures , as the Offices themselves are unto which they appertain . And for their Objects ; the proper immediate Object of the Priestly Office is God himself , as is evident both from the Nature of the Office , and its proper Acts. For as to the Nature of the Office. Every Priest is taken from among men , and ordained for men in things pertaining unto God , that he may Offer both Gifts and Sacrifices for sins , Heb. 5. 1. A Priest is one who is appointed to deal with God , in the behalf of them for whom he executes his Office. And the Acts of the Priestly Office of Christ are two ; Oblation and Intercession , of both which God is the immediate Objects . He offered himself unto God , and with him he makes Intercession . But the immediate Object of Christ Kingly and Prophetical Offices are Men , or the Church . As a Priest he Acts with God in our Name and on our behalf ; as a King and Prophet he Acts towards us in the Name and Authority of God. Sect. 3 This being premised , we may consider how each of these Offices of Christ hath an Influence into Holiness , and makes it necessary unto us . First ; For the Priestly Office of Christ , all the proper Acts of it do immediately respect God himself , as hath been declared . And therefore , he doth not by any Sacerdotal Act immediately and efficiently work Holiness in us . But the Effects of these Priestly Acts , that is , his Oblation and Intercession , are of two sorts : ( 1 ) Immediate , such as respect God himself ; as Attonement , Reconciliation , Satisfaction . In these consist the first and Fundamental End of the Mediation of Christ. Without a Supposition of these , all other things are rendred Useless . We can neither be sanctified nor saved by him , unless Sin be first expiated , and God attoned . But they are not of our present Consideration . ( 2 ) The Mediate Effects of Christs Sacerdotal Acting respect us , and are also of two sorts . 1. Moral , as our Justification and pardon of Sin. 2. Real , in our Sanctification and Holiness . And hereunto as God doth Design them , so he Effecteth Holiness in all Believers , by vertue of the Oblation and Intercession of Jesus Christ ; Wherefore , although the immediate Actings of that Office respect God alone as their proper Object , yet the Vertue and Efficacy of them extend themselves unto our Sanctification and Holiness . Tit. 2. 14. He gave himself for us , that he might redeem us from all Iniquity , and purifie unto himself a peculiar people , zealous of good Works . His giving himself for us , is the common Expression of his Offering himself a Sacrifice to God as a Priest , Ephes. 5. 2. And this he did not only that he might redeem us from Iniquity , from the Guilt of our Sins , and Punishment due unto them , which are regarded in Redemption , but also that he might purifie us to himself , sanctifie us , or make us Holy and Fruitfull , or Zealous of good Works . His Blood as through the Eternal Spirit he Offered himself unto God , purgeth our Consciences from dead Works , to serve the living God , Heb. 9. 14. There is a purging of Sin , which consists in the Legal Expiation of it , in making Attonement , Heb. 1. 3. But the purging of a Sinner , or of the Conscience , is by Real Efficiency , in Sanctification , which is here declared to be one End of the Oblation of Christ. So where he is said to wash us from our Sins in his own Blood , namely , as shed and offered for us , Rev. 1. 5. it is not only the Expiation of Guilt , but the Purification of Filth that is intended . Sect. 4 The Way and Manner how Holiness is Communicated unto us by vertue of the Death and Oblation of Christ , I have shewed before at large , and shall not therefore here again insist upon it . I shall only observe , that Holiness being one especial End for which Christ gave himself for us , or Offered himself unto God for us , without a Participation thereof , it is impossible that we should have the least Evidence of an Interest in his Oblation as to any other End of it . And as for those who are never made Holy , Christ never dyed or Offered himself for them . I cannot understand what Advantage it is unto Religion , to affirm that the most of them for whom Christ dyed as a Priest , or offered himself an Oblation to God , shall have no Benefit thereby as to Grace or Glory ; and incomparably the most of them without any especial Fault of their own , as never hearing of him . Neither can I find in the Scripture a double Design of Christ , in giving himself for Mankind ; towards some , that they may be redeemed from all Iniquity and purified to be his peculiar Ones ; towards others , that they may yet be left under the Guilt and Power of their Sins . And it evacuates the force of the Motive unto the Necessity of Holiness from the Consideration of the Oblation of Christ , where men are taught that Christ offered himself a Sacrifice for them who are never made Holy. Wherefore I say , no unholy person can have any certain Evidence that he hath an Interest in the Oblation of Christ , seeing he gave himself to purifie them for whom he was Offered . Sect. 5 The Intercession of Christ , which is his second Sacerdotal Act , hath also the same End , and is Effectual to the same Purpose : It is true , he doth Intercede with God for the Pardon of Sin by vertue of his Oblation ; whence he is said to be our Advocate with God , to comfort us in case of Surprizals by sin , 1 John 1. 1 , 2. But this is not all he designeth therein ; He Intercedes also for Grace and supplyes of the Spirit , that we may be made and kept Holy. See John 17. 15 , 17. Sect. 6 Secondly , As to the Prophetical Office of Christ , the Church or Men alone are its immediate Object , and of all the Acts and Duties of it . He is therein Gods Legate and Ambassador , his Apostle and Messenger unto us . Whatever he doth as a Prophet , he doth it with us and towards us in the Name of God. And there are two Parts or Works of Christ in this Office , relating onely to the Doctrine he taught : ( 1 ) The Revelation of God in his Name , and Love , in the Mystery of his Grace and Goodness of Truth by his Promises , that we may believe in him . ( 2 ) The Revelation of God in his Will and Commands , that we may obey him . For the first , wherein indeed his Prophetical Office was principally exercised , see John 1. 18. Chap. 1. 2. John 17. 6. The Revelation of the Preceptive Will of God made by Jesus Christ , may be considered two wayes . 1. As he was peculiarly sent to the House of Israel , the Minister of the Circumcision for the Truth of the Promises of God unto the Fathers , Rom. 15. 8. ( 2 ) With respect unto the whole Church of all Ages . ( 1 ) The first , which took up much of his personal Ministry in the Flesh , consisted in the Declarations , Exposition , and Vindication that he gave unto the Church of Divine Precepts for Obedience , which had been given before . God had from the Beginning , and in especial Manner at the Promulgation of the Law on Sinai , and the ensuing Expositions of it by the Prophets , given Excellent Precepts for Holiness and Obedience ; But the People unto whom they were given , being carnal , they were not able to bear the spiritual Light and Sence of them , which was therefore greatly Veyled under the Old Testament . Not only the Promises , but the Precepts also of the Law , were then but obscurely apprehended . Besides , the Church being grown corrupted , there were solemn Expositions of Gods Commands received amongst them , whose sole Design was to accommodate them unto the Lusts and Sins of men , or to exempt men if not totally , yet in many Instances from an Obligation unto Obedience to them . Our Blessed Saviour applyes himself in the Discharge of his Prophetical Office with respect unto the End of the Command , which is our Holy Obedience , unto both these , in the Declaration of its Excellency and Efficacy . Sect. 7 And ( first ) he declares the inward spiritual Nature of the Law , with its respect unto the most secret Frames of our Hearts and Minds , with the least Disorder or Irregularity of our Passions and Affections . And then ( secondly ) he declares the true Sence of its Commands , their Nature , Signification and Extent , vindicating them from all the corrupt and false Glosses which then passed current in the Church , whereby there was an Abatement made of their Efficacy , and an Indulgence granted unto the Lusts of Men. Thus they had by their Traditional Interpretation restrained the Sixth Commandment , Thou shalt not Kill , unto actual Murder ; and the Seventh , Thou shalt not commit Adultery , unto actual Vncleanness ; as some now would restrain the Second Commandment unto the Making of Images and Worshipping them , excluding the primary Intent of the Precept restraining all Means and Manners of Worship unto Divine Institution . How in his Doctrine he took off these Corruptions , we may see Matth. 5. 21 , 22 , 27 , 28. Sect. 8 Thus he restored the Law to its pristine Crown , as the Jews have a Tradition that it shall be done in the Dayes of the Messiah . Herein did the Lord Christ place the Beginning of his Prophetical Office and Ministry , Matth. 5. 6 , 7. He opened , unveyled , explained and vindicated the Preceptive part of the Will of God before Revealed , to the End that by a Complyance therewith we should be Holy. The full Revelation of the Mind and Will of God in the Perfection and Spirituality of the Command , was reserved for Christ in the Discharge of his Office. And he gave it unto us , that we might have a perfect and compleat Rule of Holiness . This therefore was the immediate End of this Work or Duty of the Office of Christ. And where we Answer it not , we reject that great Prophet which God hath sent , to which Excision is so severely threatned . Sect. 9 ( 2 ) The second part of this Office or the Discharge of it , with respect unto the Church of all Ages , which takes in the Ministry of the Apostles as Divinely inspired by him , consisted in the Revelation of those Duties of Holiness , which although they had a general Foundation in the Law , and the Equity of them was therein established ; yet could they never have been known to be Duties in their especial Nature , Incumbent on us and Necessary unto us , but by his Teachings and Instructions . Hence are they called Old and New Commandements in distinct sences ; such are Faith in God through himself , Brotherly love , Denyal of our selves in taking up the Cross , doing Good for Evil , with some others of the same Kind : And how a great part of Evangelical Holiness consists in these things , is known . Besides , he also teacheth us all those Ordinances of Worship wherein our Obedience unto him belongs unto our Holiness also ; whereby it is enlarged and promoted . This I say is the Nature and End of the Prophetical Office of Christ , wherein he Acts towards us from God , and in his Name , as to the Declaration of the Will of God in his Commands . And it is our Holiness which is his only End and Design therein . So it is summarily represented , Tit. 2. 10 , 11 , 12. Sect. 10 There are three things considerable in the Doctrine of Obedience that Christ teacheth . ( 1 ) That it reacheth the Heart it self , with all its inmost and secret Actings , and that in the first place . The Practice of most goes no further but unto Outward Acts ; the Teachings of many goe no further , or at best unto the Moderation of Affections . But he in the first place requires the Renovation of our whole Souls , in all their Faculties , Motions and Actings , into the Image of God , 1 Joh. 3. 1. Ephes. 4. 23 , 24 , 25. ( 2 ) It is Extensive . There is nothing in any kind pleasing to God , conformable to his Mind , or complyant with his Will , but he requires it ; nothing crooked , or perverse , or displeasing to God , but it is forbidden by him . It is therefore a perfect Rule of Holiness and Obedience . ( 3 ) Clearness , Perspicuity and Evidence of Divine Truth and Authority in all . Sect. 11 ( First . ) Hereby I say , the Doctrine of Christ for universal Obedience , in all the Duties of it , becomes to be absolute , every way compleat and perfect . And it is a notable Effect of the Atheistical Pride of Men , that pretending to design Obedience ( at least in Moral Duties ) unto God , they betake themselves unto other Rules and Directions , as either more plain or full , or efficacious , than those of the Gospel , which are the Teachings of Christ himself , as the great Prophet and Apostle sent of God to instruct us in our Duty . Some goe to the Light of Nature and the Use of Right Reason , that is , their own , as their Guide ; and some adde the Additional Documents of the Philosophers : They think a Saying of Epictetus , or Seneca ; or Arrianus , being wittily suited to their Fancies and Affections , to have more Life and Power , in it than any Precepts of the Gospel . The Reason why these things are more pleasing unto them than the Commands and Instructions of Christ , is because proceeding from the Spring of Natural Light , they are suited to the Workings of natural Fancy and Understanding ; but those of Christ proceeding from the Fountain of Eternal spiritual Light , are not comprehended in their Beauty and Excellency , without a Principle of the same Light in us , guiding our Vnderstandings and influencing our Affections . Hence take any Precept general or particular about Moral Duties , that is materially the same , in the Writing of Philosophers , and in the Doctrine of the Gospel , not a few preferre it as delivered in the first way , before the latter . Such a Contempt have men risen unto of Jesus Christ the Wisdom of God , and the great Prophet of the Church . When he entred upon his Office , the Voyce came from the Excellent Glory , This is my Beloved Son , hear him : This succeeded into the Room of all those terrible Appearances and dreadfull Preparations which God made use of in the giving of the Law. For he gave the Law by the Ministry of Angels , who being meer Creatures , he manifested the Dread of his own Presence among them , to give Authority unto their Ministrations . But when he came to Reveal his Will under the Gospel , it being to be done by him in whom dwelt the Fulness of the Godhead Bodily , and who was intrusted himself with all Divine Power , he did no more but indigitate or declare which was the Person , and give us a Command in General to hear him . And this he did with respect unto what he had fixed before as a Fundamental Ordinance of Heaven , namely , that when he should raise up and send the great Prophet of the Church , whosoever would not hear him should be cut off from the people . A Complyance therefore with this Command , in hearing the Voyce of Christ , is the Foundation of all Holiness and Gospel Obedience . And if men will be moved neither with the Wisdom , nor Authority , nor Goodness of God , in giving us this Command and Direction for our Good , nor with the Consideration of the Endowments and Faithfulness of Jesus Christ the Son of God in the Discharge of his Prophetical Office , nor from the Remembrance that it is He , and not Epictetus , or Seneca , or Plato , to whom at the Last Day they must give their Account , so as to take him alone for their Guide in all Obedience unto God , and Duty among themselves ; they will find , when it is too late , that they have been mistaken in their Choyce . Sect. 12 Let us suppose , if you please at present , for the sake of them who would have it so , that all our Obedience consists in Morality or the Dutyes of it , which is the Opinion of ( as one well calls them ) our Modern Heathens ; from whence or whom shall we learn it , or to whom shall we goe for Teaching and Instruction about it ? Certainly where the Instruction or Systeme of Precepts is most plain , full , perfect , and free from Mistakes ; where the manner of Teaching is most Powerfull and Efficacious , and where the Authority of the Teacher is greatest and most unquestionable , there we ought to apply our selves to Learn and be guided . In all these Respects we may say of Christ as Job said of God , Who teacheth Like him ? Job 36. 22. Then probably shall we be Taught of God , when we are Taught by him . The Commands and Precepts of Duties themselves which are given us by the Light of Nature , however improved by the Wits and Reasons of contemplative men , are many wayes Defective . Sect. 13 For , ( 1 ) The utmost Imaginations of Men , never reached unto that wherein the Life and Soul of Holiness doth consist , Namely , the Renovation of our lapsed Natures into the Image and Likeness of God. Without this , whatever Precepts are given about the Moderation of Affections and Duties of Moral Holiness , they are lifeless , and will prove useless . And hence it is , that by all those Documents which were given by Philosophers of Old , the Nature of no one individual Person was ever renewed , what Change soever was wrought on their Conversation . But that this is plainly and directly required in the Doctrine of Obedience taught by Jesus Christ as the great Prophet of the Church , I have sufficiently proved in this whole Discourse . ( 2 ) Very few of the Precepts of it are certain , so as that we may take them for an undoubted and infallible Rule . There are some general Commands I acknowledge , so clear in the Light of Nature , as that no question can be made , but that what is required in them is our Duty to perform : Such are they , that God is to be loved , that others are not to be injured , that every ones Right is to be rendred unto him , whereunto all Reasonable Creatures do assent at their first Proposal . And where any are found to live in an open Neglect or seem to be Ignorant of them , their Degeneracy into Beastiality is open , and their Sentiments not at all to be regarded . But goe a little further , and you will find all the great Moralists at endless uncertain Disputes about the Nature of Vertue in general , about the Offices and Duties of it , about the Rule and Measures of their Practice . In these Disputes did most of them consume their Lives , without any great Endeavours to express their own Notions in their Conversations . Sect. 14 And from the same Reason I suppose in part it is , that our present Moralists seem to care for nothing but the Name ; Vertue it self is grown to be a strange and uncouth thing . But what is commanded us by Jesus Christ , there is no room for the least haesitation whether it be an infallible Rule for us to attend unto or no. Every Precept of his about the meanest Duty , is equally certain and infallibly declarative of the Nature and Necessity of that Duty , as those of the greatest , and that have most Evidence from the Light of Nature . If once it appears that Christ requires any thing of us by his Word , that he hath taught us any thing as the Prophet of the Church , there is no Doubt remains with us , whether it be our Duty or no. ( 3 ) The whole Rule of Duties given by the most improved Light of Nature , setting aside those that are purely Evangelical , which some despise , is obscure and partial . There are sundry Moral Duties which I instanced in before , which the Light of Nature as it remains in the lapsed depraved Condition of it , never extended it self to the Discovery of . And this Obscurity is evident from the Differences that are about its Precepts and Directions . But now as the Revelation made by Christ , and his Commands therein , is Commensurate unto Universal Obedience , and gives Bounds unto it , so that there is no Duty of it but what he hath commanded , and it is sufficient to discharge the most specious Pleas and Pretences of any thing to be a Duty towards God or Man , by shewing that it is not required by him ; so his Commands and Directions are plain and evidently perspicuous . I dare challenge the greatest and most Learned Moralists in the World , to give an Instance of any one Duty of Morality , confirmed by the Rules and Directions of the highest and most Contemplative Moralist , that I will not shew and evince , that it is more plainly and clearly required by the Lord Christ in the Gospel , and pressed on us by far more effectual Motives than any they are acquainted withall . It is therefore the highest Folly as well as Wickedness , for Men to design , plead , or pretend the Learning Duties of Obedience from others rather than from Christ the Prophet of the Church . Sect. 15 ( Secondly , ) The Manner of Teaching as to Power and Efficacy , is also considerable unto this End. And concerning this also we may say Who teacheth like him ? There was that Eminency in his personal Ministry whilest he was on the Earth , as filled all men with Admiration . Hence it is said , that he taught with Authority , and not as the Scribes , Matth. 7. 29. and another while they wondred at the Gracious words which he uttered , Luke 4. 22. And the very Officers that were sent to apprehend him for Preaching , came away astonished , saying , Never man spake like this Man , John 7. 46. It is true , it was not the Design of God , that Multitudes of that hardned Generation should be Converted by his personal Ministry , John 12. 38 , 39 , 40. as having another to fulfill in them , by them , and upon them ; yet it is evident from the Gospel , that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Divine Power and Glory , accompanying his Ministerial Instructions . Yet this is not that which I intend , but his continued and present Teaching of the Church by his Word and Spirit . He gives that Power and Efficacy unto it , as that by its Effects every day it demonstrates it self to be from God , being accompanyed with the Evidence and Demonstration of a spiritual Power put forth in it . This the Experiences , Consciences , and Lives of Multitudes bear witness unto continually . They do and will to Eternity attest what Power his Word hath had to enlighten their Minds , to subdue their Lusts , to change and renew their Hearts , to relieve and comfort them in their Temptations and Distresses , with the like Effects of Grace and Power . Sect. 16 What is in the Manner of Teaching by the greatest Moralist ; and what are the Effects of it ? Enticing Words , Smoothness and Elegancy of Speech , composed into Snares for the Affections , and Delight unto the Fancy , are the Grace , Ornament , and Life of the Way or Manner of their Teaching . And hereof , evanid Satisfaction , temporary Resolutions for a kind of complyance with the things spoken , with ( it may be ) some few perishing Endeavours after some Change of Life , are the best Effects of all such Discourses And so easie and gentle is their Operation on the Minds of men , that commonly they are delighted in by the most profligate and obstinate Sinners , as is the Preaching of them who Act in the same spirit and from the same principles . ( Thirdly , ) Whereas the last thing Considerable in those whose Instructions we should choose to give up our selves unto , is their Authority , that must be left without further Plea to the Consciences of all men , whether they have the highest Esteem of the Authority of Christ the Son of God , or of those others whom they do admire ; and let them freely take their Choyce , so they will ingenuously acknowledge what they doe . Sect. 17 Whereas therefore the great End of the Prophetical Office of Christ , in the Revelation he made of the Will of God in the Scriptures , in his personal Ministry , in the Dispensation of his Word and Spirit continued in the Church , is our Holiness and Obedience unto God , I could not but Remark upon the Atheisme , Pride and Folly of those Modern Heathens , who really or in pretence , betake themselves to the Light of Nature and Philosophical Maxims , for their Guidance and Direction , rather than to him who is Designed of God to be the great Teacher of the Church . I deny not , but that in the Ancient Moralists there are found many excellent Documents concerning Vertue and Vice ; but yet having been it may be more conversant in their Writings than most of those who pretend so highly unto their Veneration , I fear not to affirm , that as their Sayings may be of use for Illustration of the Truth which is infallibly learned another way , so take them alone , they will sooner delight the Minds and Fancies of men , than benefit or profit them as to the true Ends of Morality or Vertue . Sect. 18 Thirdly ; This also is one great End of the Kingly Power of Christ. For as such doth he subdue our Enemies , and preserve our Souls from Ruine . And those are our Adversaries , which fight against our spiritual Condition and Safety ; such principally are our Lusts , our Sins , and our Temptations wherewith they are accompanyed . These doth our Lord Christ subdue by his Kingly Power , quickening and strengthening in us by his Aids and Supplyes of Grace , all Principles of Holy Obedience . In brief ; the Work of Christ as a King may be reduced unto these Heads . ( 1 ) To make his Subjects free . ( 2 ) To preserve them in safety , delivering their Souls from Deceit and Violence . ( 3 ) In giving them Prosperity , and encreasing their Wealth . ( 4 ) In establishing assured Peace for them . ( 5 ) In giving them Love among themselves . ( 6 ) In placing the Interest and Welfare of his Kingdom in all their Affections . ( 7 ) In Eternally Rewarding their Obedience . And all these he doth principally by working Grace and Holiness in them , as might be easily demonstrated . I suppose none question but , that the principal Work of Christ towards us as our Head and King , is in making and preserving of us Holy. I shall not therefore further insist thereon . It remains that we improve these Considerations , unto the Confirmation of our present Argument concerning the Necessity of Holiness . Sect. 19 And ( First , ) It is hence evident how vain and fond a thing it is , for any Persons continuing in an unholy Condition to imagine , that they have any Interest in Christ , or shall have any Benefit by him . This is the great Deceit whereby Sathan , that Enemy of the common Salvation , hath Ruined the Generality of Mankind who profess the Christian Religion . The Gospel openly declares a Way of Life and Salvation by Jesus Christ. This is thus farre admitted by all who are called Christians , that they will allow of no other Way for the same End , unto competition with it . For I speak not of them who being profligate and hardened in Sins , are Regardless of all future Concernments ; but I intend only such as in general have a desire to escape the Damnation of Hell , and to attain Immortality and Glory . And this they do at least profess to doe by Jesus Christ , as supposing that the Things to this purpose mentioned in the Gospel , do belong unto them as well as unto others , because they also are Christians . But they consider not that there are certain Wayes and Means , whereby the Vertue and Benefit of all that the Lord Christ hath done for us , are conveyed to the Souls of men , whereby they are made partakers of them . Without these we have no Concernment in what Christ hath done or declared in the Gospel . If we expect to be saved by Christ , it must be by what he doth and hath done for us , as a Priest , a Prophet and a King : But one of the principal Ends of what he doth in all these , is to make us Holy ; and if these be not effected in us , we can have no Eternal Benefit by any thing that Christ hath done or continueth to doe as the Mediator of the Church . Sect. 20 Hence the miserable Condition of the Generality of those who are called Christians , who live in Sin and yet hope to be saved by the Gospel , is greatly to be bewailed . They contract to themselves the Guilt of the two greatest Evils that any Reasonable Creatures are liable unto in this World. For ( 1 ) they wofully deceive and ruine their own Souls . Their whole Profession of the Gospel is but a Crying peace , peace , when sudden destruction lyes at the Door . They deny the Lord that bought them , and bring upon themselves swift destruction . They are bought and vindicated into the Knowledge and Profession of the Truth , but in their Works they deny him whom in Words they own , whose Damnation sleepeth not . For men to live in Covetousness , Sensuality , Pride , Ambition , Pleasures , Hatred of the power of Godliness , and yet to hope for Salvation by the Gospel , is the most infallible Way to hasten and secure their own Eternal Ruine . And ( 2 ly , ) they cast the greatest Dishonour on Christ and the Gospel , that any Persons are capable of casting on them . Those by whom the Lord Christ is rejected as a Seducer , and the Gospel as a Fable , do not more ( I may say not so much ) dishonour the one and the other , as those doe , who professing to own them both , yet continue to live and walk in an unholy Condition . For as to the open Enemies of Christ , they are judged and condemned already , and none have Occasion to think the worse of him or the Gospel for their Opposition unto them : But for those others who profess to own them , they endeavour to represent the Lord Christ as a Minister of Sin , as one who hath procured Indulgence unto men to live in their Lusts and Rebellion against God ; and the Gospel as a Doctrine of Licenciousness and Wickedness . What else can any one learn from them concerning the one or the other ? The whole Language of their Profession is , that Christ is such a Saviour , and the Gospel such a Law and Rule , as that men loving Sin , and living in Sin , may be saved by them . This is that which hath Reflected all kind of Dishonour on Christian Religion , and put a stop unto its Progress in the World. These are they of whom our Apostle makes his bitter Complaint , Phil. 3. 18 , 19. Many walk of whom I have told you often , and now tell you even weeping , that they are the Enemies of the Cross of Christ , whose End is Destruction , whose God is their Belly , and whose Glory is in their Shame , who mind Earthly things . How many that are called Christians doth this Character suit in these dayes ? Whatever they think of themselves , they are Enemies of the Cross of Christ , and do trample under their feet the Blood of the Covenant . Sect. 21 ( Secondly , ) Let more serious Professors be most serious in this Matter . The Apostle having given Assurance of the certain Salvation of all true Believers , from the immutable Purpose of God , presently addes , Let every one that nameth the Name of Christ depart from Iniquity , 2 Tim. 2. 19. plainly intimating , that without Holiness , without an universal departure from Iniquity , we cannot have the least Evidence that we are interested in that assured Condition . You name the Name of Christ , profess an Interest in him , and expect Salvation by him ; which Way will you apply your selves unto him ? from which of his Offices do you expect Advantage ? Is it from his Sacerdotal ? Hath his Blood purged your Consciences from dead works , that you should serve the living God ? Are you cleansed , and sanctified , and made Holy thereby ? Are you redeemed out of the World by it , and from your vain Conversation therein , after the Customs and Traditions of men ? Are you by it dedicated unto God , and made his peculiar Ones ? If you find not these Effects of the Blood-shedding of Christ in and upon your Souls and Consciences , in vain will you expect those other of Attonement , Peace and Reconciliation with God ; of Mercy , Pardon , Justification and Salvation , which you look for . The Priestly Office of Christ hath its whole Effect towards all on whom it hath any Effects . Despisers of its Fruits in Holiness , shall never have the least Interest in its Fruits in Righteousness ? Sect. 22 Is it from his Actings as the great Prophet of the Church , that you expect Help and Relief ? Have you effectually learned of him to deny all Vngodliness and worldly Lusts , to live Righteously , and Soberly , and Godly in this present World ? Hath he taught you to be humble , to be meek , to be patient , to hate the Garment spotted with the flesh ? Hath he instructed you unto sincerity in all your Wayes , Dealings , and whole Conversations among men ? Above all hath he taught you , have you learned of him , to purifie and cleanse your Hearts by Faith , to subdue your inward spiritual and fleshly Lusts , to endeavour after an universal Conformity unto his Image and Likeness ? Do you find his Doctrine Effectual unto these Ends , and are your Hearts and Minds cast into the Mould of it ? If it be so , your Interest in him by his Prophetical Office , is secured unto you . But if you say , you hear his Voyce in his Word , Read and Preached , that you have Learned many Mysteries , and have attained much Light or Knowledge thereby , at least you know the substance of the Doctrine he hath taught , so as that you can discourse of it , yea and that you doe many Things or perform many Duties according unto it ; but cannot say , that the Effects before enqured after , are wrought in you by his Word and Spirit , you lose the second Expectation of an Interest in Christ as Mediator , or any Advantage thereby . Sect. 23 Will you betake your selves to the Kingly Office of Christ , and have you Expectations on him by vertue thereof ? You may do well to Examine , how he Ruleth in you and over you . Hath he subdued your Lusts , those Enemies of his Kingdom , which fight against your Souls ? Hath he strengthened , aided , supported , assisted you by his Grace , unto all Holy Obedience ? And have you given up your selves to be Ruled by his Word and Spirit , to obey him in all things , and to entrust all your Temporal and Eternal Concernments unto his Care , Faithfulness and Power ? If it be so , you have Cause to Rejoyce , as those who have an Assured Concern in the blessed Things of his Kingdom . But if your proud rebellious Lusts do yet bear sway in you , if Sin have dominion over you , if you continue to fulfill the Lusts of the Mind and of the Flesh ; if you walk after the Fashions of this World , and not as Obedient Subjects of that Kingdom of his which is not of this World : Deceive not your selves any longer , Christ will be of no Advantage unto you . In these things lye the summe of our present Argument . If the Lord Christ act no otherwise for our Good , but in and by his Blessed Offices of Priest , Prophet , and King ; and if the immediate Effect of the Grace of Christ acting in all these Offices towards us , be our Holiness and Sanctification , those in whom that Effect is not wrought and produced , have neither Ground nor Reason to Promise themselves an Interest in Christ , or any Advantage by his Mediation . For men to name the Name of Christ , to profess themselves Christians , or his Disciples , to avow an Expectation of Mercy , Pardon , Life and Salvation by him , and in the mean time to be in themselves Worldly , Proud , Ambitious , Envious , Revengefull , Haters of Good Men , Covetous , living in divers Lusts and Pleasures , is a Scandal and Shame unto Christian Religion , and unavoidably Destructive to their own Souls . CHAP. V. Necessity of Holiness from our Condition in this World. Necessity of Holiness further Argued , from our own State and Condition in this World , with what is required of us with respect unto our giving Glory to Jesus Christ. Sect. 1 ANother Argument for the Necessity of Holiness may be taken from the Consideration of our selves , and our present State and Condition . For it is hereby alone that the Vicious Distemper of our Natures is or can be cured . That our Nature is fearfully and universally depraved by the Entrance of Sin , I have before declared and sufficiently confirmed . And I do not now consider it as to the Disability of Living unto God , or Enmity unto him which is come upon us thereby , nor yet as to the future Punishment which it renders us obnoxious unto : But it is the present misery that is upon us by it , ( unless it be cured ) which I intend . For the Mind of man being possessed with Darkness , Vanity , Folly , and Instability ; the Will under the Power of spiritual Death , Stubborn and Obstinate , and all the Affections Carnal , Sensual and Selfish , the whole Soul being hurried off from God , and so out of its Way , is perpetually filled with Confusion and perplexing Disorder . It is not unlike that Description which Job gives of the Grave , A Land of Darkness and of the shadow of Death , without any Order , and where the Light is as Darkness ; Chap. 10. 21 , 22. When Solomon set himself to search out the Causes of all the Vanity and Vexation that is in the World , of all the Troubles that the Life of Man is filled withall ; he affirms that this was the summe of his Discovery , God made men upright , but they have found out many Inventions , Eccles. 7. 29. that is , cast themselves into endless Entanglements and Confusions . What is Sin in its Guilt , is Punishment in its Power , yea the greatest that men are liable unto in this World. Hence God for the Guilt of some Sins , poenally gives many up to the Power of others , Rom. 1. 24 , 26 , 28. 2 Thess. 2. 11. And this he doth , not only to secure and aggravate their Condemnation at the last Day , but to give them in this World a Recompence of their Folly in themselves . For there is no greater Misery nor Slavery , than to be under the Power of Sin. Sect. 2 This proves the Original Depravation of our Nature , the whole Soul filled with Darkness , Disorder and Confusion , being brought under the Power of various Lusts and Passions , captivating the Mind and Will unto their Interests , in the vilest Drudgeries of Servitude and Bondage . No sooner doth the Mind begin to Act any thing suitably unto the small Remainders of Light in it , but it is immediately controlled by impetuous Lusts and Affections , which darken its Directions , and silence its Commands . Hence is the common Saying , not so common as what is signified by it ; — Video Meliora probóque , Deteriora sequor — Hence the whole Soul is filled with fierce Contraditions and Conflicts . Vanity , Instability , Folly , sensual irrational Appetites , inordinate Desires , self-disquieting and torturing Passions , act continually in our depraved Natures . See the Account hereof , Rom. 3. 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18. How full is the World of Disorder , Confusion , Oppression , Rapine , Uncleanness , Violence , and the like dreadfull Miseries ? Alas ! they are but a weak and imperfect Representation of the Evils that are in the Minds of Men by Nature . For as they all proceed from thence , as our Saviour declares , Matth. 15 , 18 , 19. so the Thousandth part of what is conceived therein , is never brought forth and Acted . From whence come Warrs and Fightings among you , come they not hence , even of your Lusts that war in your Members ? ye lust and have not , ye kill and desire to have , and cannot obtain ; ye fight and warre , yet you have not , James 4. 1 , 2. All Evils proceed from the impetuous Lusts of the Minds of men , which when they are acted unto the utmost , are as unsatisfied as they were at their first setting out . Hence the Prophet tells us , that Wicked men , under the Power and Disorder of depraved Nature , are like a troubled Sea that cannot rest , whose Waves cast up mire and dirt ; and have no Peace ; Isa. 57. 20 , 21. The Heart is in continual Motion ; is Restless in it is Figments and Imaginations , as the Waters of the Sea when it is stormy and troubled ; and they are all evil , only evil continually , Gen. 6. 5. Herein doth it cast up Mire and Dirt. And those who seem to have the greatest Advantages above others in Power and Opportunity to give satisfaction unto their Lusts , doe but encrease their own Disquietness and Miseries , Psal. 59. 14. For as these things are evil in themselves , and unto others ; so they are poenal unto those in whom they are , especially in whom they abound and Reign . And if their Breasts were opened , it would appear , by the Confusion and Horror they live in , that they are on the very Confines of Hell. Sect. 3 Hence is the Life of Man full of Vanity , Trouble , Disappointments , Vexations , and endless self-dissatisfactions , which those who were wise among the Heathens , saw , complained of , and attempted in vain Reliefs against . All these things proceed from the Depravation of our Natures , and the Disorder that is come upon us by Sin. And as ( if they are not cured and healed ) they will assuredly issue in Everlasting Misery , so they are Wofull and Calamitous at present . True Peace , Rest , and Tranquillity of Mind are strangers unto such Souls . Alas ! what are the perishing Profits , Pleasures , and Satisfactions by them , which this World can afford ? How unable is the Mind of man to find out Rest and Peace in them or from them ? They quickly satiate and suffocate in their Enjoyment , and become to have no Relish in their Varieties , which onely heightens present Vanity , and treasures up Provision for future Vexation . We have therefore no greater Interest in the World , than to enquire how this Disorder may be cured , and a stop put to this Fountain of all Abominations . What we intend , will be cleared in the ensuing Observations . Sect. 4 ( 1 ) It is true , that some are Naturally of a more sedate and quiet Temper and Disposition than others are . They fall into such Outrages and Excesses of outward Sins as others doe ; nay , their Minds are not capable of such turbulent Passions and Affections as the most are possessed withall . These Comparatively are peaceable , and usefull to their Relations and others . But yet their Minds and Hearts are full of Darkness and Disorder . For so is it with all by Nature , ( as we have proved ) who have not an Almighty effectual Cure wrought upon them . And the less troublesome Waves they have on the Surface , the more Mire and Dirt oft-times they have at the Bottome . Sect. 5 ( 2 ) Education , Convictions , Afflictions , Illuminations , Hope of a Righteousness of their own , Love of Reputation , Ingagements into the Society of Good men , Resolutions for Secular Ends , with other Means of the like kind , do often put great Restraints upon the Actings and Ebuillitions of the evil Imaginations and turbulent Affections of the Minds of men ; yea the frame of the Mind and the Course of the Life may be much changed by them ; how , wherein , and how far , is not our present Business to declare . Sect. 6 ( 3 ) Notwithstanding all that may be Effected by these Means , or any other of like Nature , the Disease is uncured , the Soul continues still in its Disorder , and in all inward Confusions . For our Original Order , Harmony and Rectitude , consisted in the Powers and Inclinations , or our Minds , Wills and Affections , unto regular Actings towards God as our End and Reward . Hence proceeded all that Order and Peace which was in all their Faculties , and their Actings . Whilest we continued in due Order towards God , it was impossible that we should be otherwise in our selves : But being by Sin fallen off from God , having lost our Conformity and Likeness unto him , we fell into all the Confusion and Disorder before described . Wherefore , Sect. 7 ( 4 ) The onely Cure and Remedy of this Evil Condition , is by Holiness . For it must be can be no otherwise but by the Renovation of the Image of God in us ; for from the Loss hereof doth all the Evil mentioned spring and arise . By this are our Souls in some measure Restored unto their primitive Order and Rectitude . And without this , Attempts for inward Peace , real Tranquility of Mind , with due Order in our Affections , will be in vain attempted . It is the Holy Soul , the sanctified Mind alone , that is composed into an orderly Tendency towards the Enjoyment of God That which we ayme at is , what we are directed unto by our Apostle , Ephes. 4. 22 , 23 , 24. Our Deliverance from the Power of corrupt and deceitfull Lusts , which are the Spring and Cause of all the Confusion mentioned , is by the Renovation of the Image of God in us , and no otherwise . And hence , unto all Persons not in Love with their Lusts and Ruine , ariseth a Cogent Argument and Motive unto Holiness . But sundry things may be Objected hereunto ; as , Sect. 8 First , That we doe admit and maintain , that in all sanctified Persons there are yet certain Remainders of our Original Depravation and Disorder ; that Sin still abideth in Believers ; yea that it works powerfully and effectually in them , leading them Captive unto the Law of Sin. Hence ensue great and mighty Warrs and Conflicts in the Souls of Regenerate Persons , that are truely sanctified . Herein they suffer so far , as to groan , complain , and cry out for Deliverance . The Flesh lusteth against the Spirit , and the Spirit against the Flesh , and these are contrary . Wherefore it doth not appear , that this Holiness doth so heal and cure the sinfull Distempers of our Minds . On the other side , men supposed as yet under the Power of Sin , who have not that Grace and Holiness in the Renovation of the Image of God which is pleaded for , seem to have more peace and Quietness in their Minds . They have not that inward Conflict which others complain of , nor those Groans for Deliverance . Yea they find satisfaction in their Lusts and Pleasures , relieving themselves by them against any thing that occasioneth their Trouble . Sect. 9 Ans. ( 1 ) For that Peace and Order which is pretended to be in the Minds of Men under the Power of Sin , and not sanctified , it is like that which is in Hell and the Kingdom of Darkness . Sathan is not divided against himself , nor is there such a Confusion and Disorder in his Kingdom as to destroy it ; but it hath a Consistency from the common End of all that is in it , which is an Opposition unto God and all that is good . Such a Peace and Order there may be in an unsanctified Mind . There being no Active Principle in it for God and that which is spiritually Good , all works one way , and all its troubled streams have the same Course . But yet they continually cast up mire and dirt . There is onely that Peace in such Minds which the strong man armed , that is Sathan , keeps his Goods in , untill a stronger than he comes to bind him . And if any one think that Peace and Order to be sufficient for him , wherein his Mind in all its Faculties acts uniformly against God , or for Self , Sin and the World , without any Opposition or Contradiction , he may find as much in Hell when he comes there . Sect. 10 ( 2 ) There is a Difference between a Confusion and a Rebellion . Where a Confusion is in a State , all Rule or Government is dissolved , and every thing is let loose unto the utmost Disorder and Evil. But where the Rule is firm and stable , there may be Rebellions that may give some parts and places Disturbances and Damage , but yet the whole State is not disordered thereby . So is it in the Condition of a sanctified Soul on the Account of the Remainders of Sin ; there may be Rebellion in it , but there is no Confusion . Grace keeps the Rule in the Mind and Heart firm and stable , so that there is Peace and Assurance unto the whole state of the Person , though Lusts and Corruptions will be rebelling and warring against it . The Divine Order therefore of the Soul consisting in the Rule of Grace , subordinating all to God in Christ , is never overthrown by the Rebellion of Sin at any time , be it never so vigorous or prevalent . But in the state of unsanctified Persons though there be no Rebellion , yet is there nothing but Confusion . Sin hath the Rule and Dominion in them ; And however men may be pleased with it for a season , yet is it nothing but perfect Disorder , because it is a continual Opposition to God. It is a Tyranny that overthrowes all Law and Rule and Order with respect unto our last and chiefest End. Sect. 11 ( 3 ) The Soul of a Believer hath that Satisfaction in this Conflict , as that its Peace is not ordinarily disturbed , and is never quite overthrown by it . Such a Person knowes Sin to be his Enemy , knowes its Design , with the Aids and Assistances which are prepared for him against its Deceit and Violence ; and considering the Nature and End of this Contest , is satisfied with it . Yea the greatest hardships that Sin can reduce a Believer unto , do but put him to the Exercise of those Graces and Duties wherein he receiveth great spiritual Satisfaction . Such are Repentance , Humiliation , godly Sorrow , self-Abasement and Abhorrency , with fervent Outcryes for Deliverance . Now although these things seem to have that which is grievous and dolorous prevailing in them , yet the Graces of the Spirit of God being acted in them , they are so suited unto the Nature of the New Creature , and so belong unto the spiritual Order of the Soul , that it finds secret Satisfaction in them all . But the Trouble others meet withall in their own Hearts and Minds on the Account of Sin , is from the severe Reflexions of their Consciences only , and they receive them no otherwise but as certain Presages and Predictions of future and eternal Misery . Sect. 12 ( 4 ) A sanctified Person is secured of success in this Conflict , which keeps blessed Peace and Order in his Soul during its Continuance . There is a two-fold success against the Rebellious Actings of the Remainders of Indwelling Sin. ( 1 ) In particular Instances ; ( 2 ) In the whole Cause . And in both these have we sufficient Assurance of Success , if we be not wanting unto our selves . 1. For suppose the Contest be considered with respect unto any particular Lust and Corruption , and that in Conjunction with some powerfull Temptation , we have sufficient and blessed Assurance that abiding in the diligent Use of the Wayes and Means assigned unto us , and the Improvement of the Assistance provided in the Covenant of Grace , we shall not so fail of actual Success , as that Lust should conceive , bring forth and finish Sin , 2 Cor. 2. 12. But if we be wanting unto our selves , negligent in our known Duties and principal Concerns , it is no wonder if we are sometimes cast into Disorder , and foyled by the Powers of Sin. But , 2. As to the general Success in the whole Cause , namely , that Sin shall not utterly deface the Image of God in us , nor absolutely or finally ruine our Souls , which is its End and Tendency , we have the Covenant Faithfulness of God ( which will not fail us ) for our security , Rom. 6. 12. Wherefore , notwithstanding this Opposition and all that is ascribed unto it , there is Peace and Order preserved by the Power of Holiness in a sanctified Mind and Soul. Sect. 13 Secondly , But it will be further Objected , That many Professors who pretend highly unto Sanctification and Holiness , and whom you judge to be partakers of them , are yet peevish , froward , morose , unquiet in their Minds , among their Relations , and in the World ; yea , much outward Vanity and Disorder ( which you make Tokens of the internal Confusion of the Minds of Men , and the Power of Sin ) do either proceed from them , or are carryed on by them . And where then is the Advantage pretended , that should render Holiness so indispensibly necessary unto us ? Ans. If there are any such , the more shame for them , and they must bear their own Judgement . These things are diametrically opposite to the Work of Holiness , and the Fruits of the Spirit , Gal. 5. 22. And therefore I say , ( 1 ) That many ( it may be ) are esteemed Holy and Sanctified , who indeed are not so . Though I will judge no man in particular , yet I had rather pass this Judgement on any man , that he hath no Grace , than that on the other hand , Grace doth not change our Natures , and renew the Image of God in us . ( 2 ) Many who are really holy , may have the double Disadvantage ; first to be under such Circumstances as will frequently draw out their natural Infirmities , and then to have them greatned and heightned in the Apprehension of them with whom they have to doe , which was Actually the Case of David all his Dayes , and of Hannah , 1 Sam. 1. 6 , 7. I would be far from giving Countenance unto th● sinfull Distempers of any ; but yet I doubt not , but that the Infirmities of many are represented by Envy and Hatred of Profession unto an undeserved Disadvantage . ( 3 ) Where-ever there is the seed of Grace and Holiness , there an Entrance is made on the Cure of all these sinfull Distempers , yea not only of the corrupt Lusts of the Flesh , that are absolutely evil and Vitious in their whole Nature ; but even of those natural Infirmities and Distempers of peevishness , moroseness , inclination to Anger and Passion , Vnsteadiness in Resolution . which Lusts is apt to possess , and use unto evil and disorderly Ends. And I am pressing the Necessity of Holiness , that is , of the Encrease and Growth of it , that this Work may be carried on to perfection , and that so through the Power of the Grace of the Gospel , that great Promise may be accomplished which is recorded Isa. 11. 6 , 7 , 8 , 9. And as when a wandring jugling Impostor , who pretended to judge of mens Lives and Manners by their Physiognomy , beholding Socrates , pronounced him from his Countenance a Person of a flagitious sensual Life , the People derided his Folly , who knew his sober vertuous Conversation ; but Socrates excused him , affirming that such he had been , had he not bridled his Nature by Philosophy ; how much more truely may it be said of Multitudes , that they had been eminent in nothing but untoward Distempers of Mind , had not their Souls been rectified and cured by the Power of Grace and Holiness . Sect. 14 I find there is no End of Arguments that offer their service to the Purpose in hand ; I shall therefore wave many , and those of great importance , attended with an unavoidable Cogency , and shut up this Discourse with one which must not be omitted . In our Holiness consists the principal part of that Revenue of Glory and Honour which the Lord Christ requireth and expecteth from his Disciples in this World. That he doth require this indispensibly of us , is I suppose out of Question amongst us ; although the most who are called Christians , live as if they had no other Design but to cast all Obloquies , Reproach and Shame , on him and his Doctrine . But if we are indeed his Disciples , he hath bought us with a Price , and we are not our own , but his , and that to glorifie him in Soul and Body , becuase they are his , 1 Cor. 6. 19 , 20. He dyed for us , that we should not live unto our selves , but unto him that so dyed for us , and by vertue of whose Death we live , Rom. 14. 7 , 8 , 9. He gave himself for us , that he might redeem us from all Iniquity , and purifie unto himself a peculiar People , zealous of good Works , Tit. 2. 14. But we need not to insist hereon . To deny that we ought to glorifie and honour Christ in the World , is to renounce him and the Gospel . The sole Enquiry is , How we may do so , and what he requireth of us to that purpose ? Sect. 15 Now the summe of all that the Lord Christ expects from us in this World , may be reduced unto two Heads : ( 1 ) That we should live holily to him . ( 2 ) That we should suffer patiently for him . And in these things alone is he glorified by us . The first he expecteth at all times , and in all things ; the latter on particular Occasions , as we are called by him thereunto . Where these things are , where this Revenue of Glory is payd in and returned unto him , he repents not of his Purchase , nor of the unvaluable Price he hath payd for us ; yea sayes , The Lines are fallen to me in pleasant places , I have a goodly Heritage ; which are the words of Christ concerning the Church , which is his Lot , and the Portion of his Inheritance , Psal. 16. 6. Now amongst many others we shall consider but one way whereby we glorifie the Lord Christ by our Holy Obedience , and whence also it will appear how much we dishonour and reproach him when we come short thereof . Sect. 16 The Lord Christ coming into the World as the Mediator between God and Man , wrought and accomplished a mighty Work amongst us . And what he did may be referred to three Heads . ( 1 ) The Life which he lead ; ( 2 ) The Doctrine which he taught ; and ( 3 ) The Death which he underwent . Concerning all these there ever was a great Contest in the World , and it is yet continued . And on the part of the World , it is managed under a double Appearance ; For some openly have traduced his Life as unholy , his Doctrine as foolish , and his Death as justly deserved ; which was the sence of the Pagan World , and the Apostate Judaical Church of Old , as it is of many at this Day . Others allow them to pass with some Approbation , pretending to own what is taught in the Gospel concerning them , but in fact and practice deny any such Power and Efficacy in them as is pretended , and without which they are of no Vertue , which is the way of Carnal Gospellers , and all Idolatrous Superstitious Worshippers among Christians . And of late there is risen up amongst us a Generation , who esteem all that is spoken concerning him to be a meer Fable . In opposition hereunto , the Lord Christ calls all his true Disciples , to bear Witness and Testimony unto the Holiness of his Life , the Wisdom and Purity of his Doctrine , the Efficacy of his Death to Expiate Sin , to make Attonement and Peace with God , with the Power of his whole Mediation to Renew the Image of God in us , to restore us into his Favour , and to bring us unto the Enjoyment of him . This he calls all his Disciples to avow unto and express in the World , and by their so doing is he glorified ( and no otherwise ) in a peculiar manner . A Testimony is to be given unto and against the World , that his Life was most Holy , his Doctrine most heavenly and pure , his Death most precious and Efficacious , and consequently that he was sent of God unto his great Work , and was accepted of him therein ; Now all this is no otherwise done but by Obedience unto him in Holiness as it is visible and fruitfull . For , Sect. 17 ( 1 ) We are Obliged to profess , that the Life of Christ is our Example . This in the first place are we called unto , and every Christian doth virtually make that profession . No man takes that holy Name upon him , but the first thing he signifies thereby , is that he makes the Life of Christ his Pattern , which it is his Duty to express in his own . And he who takes up Christianity on any other Terms , doth wofully deceive his own Soul. How is it then that we may yield a Revenue of Glory herein ? How may we bear Testimony unto the Holiness of his Life , against the Blasphemies of the World , and the Vnbelief of the most , who have no Regard thereunto ? Can this be any otherwise done but by Holiness of Heart and Life , by Conformity to God in our Souls , and living unto God in fruitfull Obedience ? Can men devise a more effectual Expedient to cast Reproach upon him , than to live in Sin , to follow divers lusts and pleasures , to preferre the World and present things before Eternity , and in the mean time to Profess , That the Life of Christ is their Example , as all unholy Professors and Christians doe ? Is not this to bear witness with the World against him , that indeed his Life was unholy ? Surely it is high time for such Persons to leave the Name of Christians , or the Life of Sin. It is therefore alone in Conformity to him in the Holiness we are pressing after , that we can give him any Glory on the Account of his Life being our Example . Sect. 18 ( 2 ) We can give him no Glory , unless we bear Testimony unto his Doctrine , that it is Holy , Heavenly , filled with Divine Wisdom and Grace , as we make it our Rule . And there is no other way whereby this may be done , but by holy Obedience , expressing the Nature , End and Vsefulness of it , Titus 2. 11 , 12. And indeed , the Holy Obedience of Believers , as hath been declared at large before , is a thing quite of another Kind than any thing in the World which by the Rules , Principles , and Light of Nature , we are directed unto , or instructed in . It is Spiritual , Heavenly , Mysterious , filled with Principles and Actings of the same Kind with those whereby our Communion with God in Glory unto Eternity shall be maintained . Now although the Life of Evangelical Holiness , be in its Principle , Form , and chief Actings secret and hidden , hid with Christ in God from the Eyes of the World , so that the Men thereof neither see nor know nor discern the spiritual Life of a Believer , in its Being , Form and Power ; yet there are alwayes such evident appearing fruits of it , as are sufficient for their Conviction , that the Rule of it which is the Doctrine of Christ alone , is Holy , Wise and Heavenly . And Multitudes in all Ages have been won over unto the Obedience of the Gospel and Faith in Christ Jesus , by the Holy , Fruitfull , Usefull Conversation of such as have expressed the Power and Purity of his Doctrine in this Kind . Sect. 19 ( 3 ) The Power and Efficacy of the Death of Christ , as for other Ends , so to purifie us from all Iniquity , and to purge our Consciences from dead Works , that we may serve the living God , is herein also required . The World indeed sometimes riseth unto that height of Pride and contemptuous Atheisme , as to despise all Appearance and Profession of Purity . But the Truth is , if we are not cleansed from our Sins in the Blood of Christ , if we are not thereby purified from Iniquity , we are an Abomination unto God , and shall be Objects of his Wrath for ever . However the Lord Christ requireth no more of his Disciples in this matter unto his Glory , but that they Profess that his Blood cleanseth them from their sins , and evidence the Truth of it by such Wayes and Means as the Gospel hath appointed unto that End. If their Testimony herein unto the Efficacy of his Death be not received , be despised by the World , and so at present no apparent Glory redound unto him thereby , he is satisfied with it , as knowing that the Day is coming wherein he will call over these things again , when the Rejecting of this Testimony shall be an Aggravation of Condemnation unto the unbelieving World. Sect. 20 I suppose the Evidence of this last Argument is plain , and exposed unto all ; it is briefly this : Without the Holiness prescribed in the Gospel , we give nothing of that Glory unto Jesus Christ which he indispensibly requireth . And if men will be so sottishly foolish as to expect the greatest Benefits and Advantages by the Mediation of Christ , namely , Pardon of Sin , Salvation , Life and Immortality , whilest they neglect and refuse to give him any Revenue of Glory for all he hath done for them ; we may bewail their Folly , but cannot prevent their Ruine . He saves us freely by his Grace , but he requires that we should express a sense of it in ascribing unto him the Glory that is his due . And let no man think this is done in Wordy Expressions ; it is no otherwise effected , but by the Power of an Holy Conversation , shewing forth the Prayses of him who hath called us out of Darkness into his marvellous Light. Nay , there is more in it also ; if any one profess himself to be a Christian , that is , a Disciple of Jesus Christ , to follow the Example of his Life , to Obey his Doctrine , to express the Efficacy of his Death , and continue in an unholy Life ; he is a false Traytor to him , and gives in his Testimony on the side of the World , against Him and all that he hath done for us . And it is indeed the flagitious Lives of professed Christians that have brought the Life , Doctrine and Person of our Lord Jesus Christ into Contempt in the World. And I advise all that read or hear of these things , diligently and carefully to study the Gospel , that they may receive thence an Evidence of the Power , Truth , Glory and Beauty of Christ and his Wayes ; for he that should consider the Conversation of men for his Guide , will be hardly able to determine which he should choose , whether to be a Pagan , a Mahumetan , or a Christian. And shall such Persons , by reason of whom the Name of Christ is dishonoured and blasphemed continually , expect Advantage by him or Mercy from him ? Will men yet think to live in Sensuality , Pride , Ambition , Covetousness , Malice , Revenge , Hatred of all Good men , and Contempt of Purity , and to enjoy Life , Immortality and Glory by Christ ? Who can sufficiently bewayl the dreadfull Effects of such an horrid Infatuation ! God teach us all duely to consider , that all the Glory and Honour of Jesus Christ in the World , with respect unto us , depends on our Holiness , and not on any other thing either that we are , have , or may doe . If therefore we have any Love unto him , any spark of Gratitude for his unspeakable Love , Grace , Condescension , Sufferings , with the Eternal Fruits of them , any Care about or Desire of his Glory and Honour in the World , if we would not be found the most hatefull Traytors at the last Day unto his Crown , Honour and Dignity , if we have any Expectation of Grace from him , or Advantage by him , here or hereafter , let us labour to be Holy in all manner of Conversation , that we may thereby adorn his Doctrine , express his Vertues and Prayses , and grow up into Conformity and Likeness unto him , who is the First-born and Image of the Invisible God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . FINIS . AN Alphabetical TABLE of some Especial Matters contained in this Book . A. Page . Section . ABasement in the Remembrance of the Defilement of Sin , a necessary Duty . 401 , 14 No Ability in Sinners to purge themselves from their Natural Pollution . 379 Mistakes about Ability to comply with Gods Commands . 544 , 20 Abuse of the best Duties Possible . 398 , 13 Abuse of spiritual Gifts . 1 , 1 Abuse of Eternal Love devilish . 525 , 14 Acquaintance with the Pollution of Sin necessary . 394 , 11 Every Gracious Act of the Will wrought by the Holy Spirit . 470 , 10 Difference between the Act of the Spirit in forming the Humane Nature of Christ , and the Act of the Son in assuming it . 133 , 12 To be acted by the Spirit , what it is . 468 , 11 How the Holy Prophets were Acted by the Spirit . 104 , 10 All Actings of the Person of the Son of God towards the Humane Nature voluntary . 129 , 6 Actings of the Holy Spirit not ascribed unto him exclusively . 130 , 9 Internal Actings of the blessed Trinity , where one Person is the Object of the Love of another , natural and necessary to the Being of God. 45 , 5 External Actings of one Divine Person towards another , of what sort . 46 , 5 All Actions internal and external to be tryed by the Word . 412 , 3 Internal Acts of the Holy Trinity how undivided . 131 , 9 All Acts of Natural Life from God. 465 , 6 No Vital Acts under the Power of Death Spiritual . 246 , 21 Act of the Holy Ghost in forming the Body of Christ , a Creating Act. 132 Two-fold Event of Mens falls into Actual Sins . 291 , 292 : 7 , 8 Actual Sins how they spring from Original Sins . 289 : 5 Actual supplyes of Grace necessary to the Mortification of Sin. 486 , 23 Actual assistance of Grace necessary unto Obedience . 548 , 27 Adam how he had the Spirit of God in the state of Innocency . 76 , 14 Adam had many things revealed unto him . 100 , 6 Adherence and Assimulation Effects of of Love. 496 Adjuncts of Divine Inspiration . 103 , 9 Admiration an effect of love . 514 , 26 Administration of Grace not equal at all times . 547 , 24 Advantage and Priviledge in the Participation of the Gifts of the Spirit . 83 , 7 Advantage of the New Testament in our Access to God. 155 , 2 Advantage of Duties vitiated in their Performance . 249 , 28 Great Advantage of spiritual Experience . 342 Affections wrought upon and excited by Convictions . 200 , 18 Affections fixed by Grace on spiritual things . 201 , 18 Affections when renewed work sensibly . 353 Affections how depraved , how sanctified . 285 , 57 Affections the Means of Convictions . 294 , 13 Afflictions how they purge away sin . 391 , 9 Afflictions how sanctified and made usefull . ibid. Various Aggravations of the Defilement of Sin. 379 Aggravations of sin in them who have received a Principle of Grace . 549 , 29 All personal Properties assigned unto the Holy Spirit in the Scripture . 48 , 8 Alienation from the Life of God what it is . 216 , 22 Alienation of the Minds of men from the Gospel , on what Ground . 233 , 54 Allusion unto Local Motion in sending of the Spirit , whence taken . 84 , 8 Angels Gods Host. 70 , 6 Ministry of Angels about the Body of Christ when dead . 147 , 10 Anointing at the Inauguration of Governours , what it signified . 117 The Spirit of Antichrist what it is . 41 , 17 An Anti-Spirit set up in Opposition to the Spirit of God. 19 , 23 Apostasie of the Church in several Ages with respect unto the Persons of the Holy Trinity . 24 , 27 Apostasie of Christian Churches in the Rejection of the Holy Spirit and his Work. 25 , 27 Apostasie from beginnings of Conversion how brought on . 300 : 24 Appellations or Titles of the Holy Spirit in the Scripture . 34 , 9 Appearances of the Holy Spirit under visible Signs . 52 , 15 Appearances of Persons in Divine Visions . 108 , 14 All Apprehensions of Divine Operations to be tryed by the Rule of the Word . 187 Apprehension of Eternal danger from the Law , before Conversion . 308 : 31 Application of the Blood of Christ for the Cleansing of Sin. 371 , 1 Application to the Blood of Christ for the Cleansing of Sin and the Nature of it . 387 , 388 , 389 , s. 5. & 400 , 405 : Applications of the Death of Christ unto the subduing of Sin wherein it consists . 494 , 495 : 36 Arguments in Prayer for the further Communications of the Spirit . 359 , 4 Weak Arguments for Holiness prejudicial to it . 498 , 2 Arguments to prove the Divine Personality of the Holy Ghost . 47 , 48 , &c. 8 Articulate Voyces in Divine Revelations how formed . 106 : 12 Internal Assistance of the Spirit of God necessary to every Act of Obedience : 465 : 5 Assumption the only immediate Act of the Person of the Son towards the Humane Nature . 129 , 4 Assurance accompanying Divine Revelations : 104 : 10 Assurance of Success and final preservation an Encouragement to Duties of Holiness : 529 : 21 Assurance of the End an Encouragement unto the use of the Means : 530 : 23 Attonement or Satisfaction not required of Sinners : 331 : 13 False Wayes of making Attonement the Ground of all Superstition : ibid. Vain Attempts for the Mortification of Sin : 478 : 8 Auricular Confession an Invention to accommodate the Inclinations of all Flesh : 380 Authority in giving the Spirit respects his Gifts and Grace : 81 : 4 Authority of God gives Efficacy to the Word : 259 : 13 Authority of God to be alwayes considered in his Commands : 537 : 10 Sense of the Authority of God to be carried into all our Occasions : 542 : 17 B. Baalam how a Prophet , and how a Sorcerer : 110 : 17 Baptized into the Name of the Holy Spirit , as into the Father and Son : 51 : 14 Baptisme of Christ the time of his being anointed unto his Prophetical Office , 139 , 140 : 5 Baptism is not Regeneration : 179 : 15 All that are duely Baptized are not Regenerate : 180 : 16 Baptism how it expresseth our Sanctification : 371 : 2 Baptism washeth not away Sin virtute Operis operati : 380 Beauty of the Soul in its Conformity unto God : 376 : 5 Beginning and Ending of the Gift of Prophesie : 100 : 6 Beginnings of Holiness small like seed : 340 : 4 Beginning of Good from our selves , a Pelagian Fiction : 467 : 9 Believers alone receive the Spirit , in what sense : 82 : 5 Believers much unacquainted with the Nature of Holiness , and their own interest therein : 327 : 10 Believers the only Subject of Sanctification : 356 : 6 Benefit and use of the Word Preached : 341 : 5 Benignity and Charity the great Resemblances of God : 515 : 28 Blasphemy of the Jewes against the Name of Jesus : 3 : 3 Blasphemy against the Holy Ghost : 64 : 29 Blindness of may about the Nature of Sin : 479 : 11 The Blood of Christ how it cleanseth from sin : 384 : 3 The Blood of Christ that purgeth sin is the Blood of his sacrifice : 385 : 4 Blood in Sacrifice both Offered and Sprinkled : 385 : 4 The Blood of Christs Sacrifice alwayes in the same condition as to Efficacy : 386 Boasting and Despondency prevented by the same Means : 345 : 6 Bodily strength given by the Spirit of God : 118 : 24 Bodily Absence of Christ how supplyed by the Holy Spirit : 161 : 6 Body of Christ formed of the substance of the Blessed Virgin , Reasons thereof : 132 The Body how depraved by Sin : 366 The Body how sanctified : 368 Bounty expressed in pouring forth the Spirit : 87 : 13 The Spirit how called the Breath of Gods Mouth : 39 : 13 How God Breathed into man the Breath of Life : 75 : 12 Burden of the Lord whence that Name was given to Prophesies : 107 : 14 Burden and danger of Government : 117 C. What it is to Call Jesus Lord : 34 : 2 Calumny against the Doctrine of Justification refuted : 365 : 6 Two-fold Capacity in the Mind with respect unto spiritual things : 220 : 29 Carnal Mind in all Mankind by Nature : 243 : 14 Causes of the Purification of Sin : 382 : 1 Certainty of Outward Voyces from Internal Light : 106 : 12 Secret Chambers where Christ is not , what is intended●y them : 152 : 15 Characters of Divine Truth on all Divine Inspirations : 105 : 10 Cherishing and Acting the Principle of Holiness , the great Means of Mortification of Sin : 485 : 22 Childhood the Vanity thereof : 289 : 4 To say Christ is the Lord what it includes , and how we are enabled thereunto : 5 : 3 Christ in no sense the Son of the Holy Spirit : 133 : 11 Christ raised from the dead by the Holy Ghost : 148 Christ how he is our Life : 247 : 23 Christ not defiled with our defilements : 406 : 16 Christ how he is made unto us Sanctification : 445 , &c. Christ the exemplary Cause of our Holiness : 447 : 54 Christ an Head of Influence unto the Church : 451 : 64 Christ only to be heard , if we would learn Obedience : 559 : 11 Circumcision of the Heart wherein it consists : 275 : 41. & 418 : 11 Church of the Jewes first fell by Idolatry : 25 : 27 Head of the Church first respected in the New Creation : 128 : 1 Churches how at first founded and built by the Holy Ghost : 6 : 6 Cleansing our selves from Sin our Duty : 371 : 1 Cleansing from Sin how to be prayed for : 372 : 3 Cleansing in Profession and Reality , in Signification and Efficacy : 380 No Cleansing of Sin meerly by our own Endeavours : 398 : 13 Collation of the Spirit on Christ , how a present and how a Continued Act : 141 : 5 The commands of God how possible unto us : 220 : 30 Commands of the Covenant respect the power administred in the Covenant : 432 : 30 Commands of Duty when not grievous : 446 : 53 Commands of Obedience belonging unto the Old Covenant , and their Ends : 534 : 3 Commands for Obedience how proportioned unto our Abilities : 543 : 19 Commands for Holiness whence just and equal : 550 : 31 Commands for Holiness multiplyed , and why : 551 : 34 Respect unto the Command the formal Reason of Obedience : 533 : 2 How the Holy Spirit comes on men : 89 , 90 : 16 Coming of Christ in the flesh the first and principal Promise of the Old Testament : 8 : 9 Communication of spiritual things from Christ by the Spirit : 161 : 6 Communication of the Vertue of the Blood of Christ unto our Souls by the Holy Spirit : 390 : 6 Communication from God to his Creatures Two-fold : 541 : 64 All Communications in a way of Grace through Christ : 452 : 65 Communion with God by the Gospel , the nature , manner and way of it : 163 : 6 Communion between God and Believers by real Operation of the Holy Ghost : 164 : 6 Complaints of Sin in Prayer derided : 491 : 30 Compleating Acts ascribed in all Divine Operations to the Holy Spirit : 69 : 3 What comprehension Prophets had of Divine Revelations : 103 : 10 Conception of Christ in the Womb Instantaneous : 133 : 13 Conception of Christ how assigned to the Holy Spirit , how to the Blessed Virgin : 134 : 14 Conclusions to be made from the Doctrine of Election : 531 : 25 Concupiscence gets strength by Age : 290 : 6 Condition of all unregenerate Persons absolutely the same : 178 : 12 Confluence of Trouble on the Lord Christ in the Course of his Ministry : 142 Conformity unto God the Honour of the Soul : 376 : 5 Conformity unto God wherein it consists : 419 : 13 Conformity unto the Death of Christ , wherein it consists : 493 : 33 Conformity to God our onely Glory : 503 : 10 Conscience how affected with Convictions : 200 : 17 Consistency of Commands and Promises proved : 336 : 14 Glorious Consequences of the Miraculous Conception of the Body of Christ : 135 Consequences falsely charged on the Doctrine of the Gospel : 507 : 16 Considerations of Grace , and the true Spring of all spiritual Diligence : 346 : 7 Considerations of the Nature and End of Sin subservient unto Mortification : 496 : 39 Spiritual consolations unto whom they do belong : 359 Consolation of Believers from the Eternal Continuance of Grace : 329 : 11 Constancy in Holy Duties a necessary consequent of a Principle of Holiness : 426 : 20 Constitution no excuse for sin : 369 Contemplation an effect of Love : 514 : 26 Contempt of the Gospel whence : 224 : 37 Contempt of Regeneration in many : 205 : 1 Contempt of the World from the Consideration of Electing Love : 528 : 19 Contest in the World about the Lord Christ , how managed on each side : 149 : 13 Continuation of the Work of the Holy Ghost in the Church : 123 : 4 Contrary Dispositions and Inclinations in Believers , the Nature of them , and whence they are : 428 : 24 Difficulty of Conversion not onely from a Custom of sinning : 253 : 1 Conversion to God not meerly an Act of our own Wills : 262 : 20 Way and Means of Conversion according to the Old and New Pelagians : 267 Work of the Spirit in Conversion how declared by some and derided by others : 341 : 39 Conviction of Sin antecedaneous to Conversion : 195 : 8 Convictions of Sin how they are lost : 196 : 9 Wayes whereby Convictions are lost , ex●●●● in Austin : 296 : 15 , 16 The Nature of the Conviction of Sin : 297 : 18 Convictions variously used and abused : 364 Conviction of the Defilement of Sin necessary antecedently unto its Purification : 387 : 5 Evidence of Duties proceeding onely from the Power of Convictions : 426 : 20 Corruption of the Mind expressed by Darkness : 209 : 11 Corruption of Nature working early in Infancy : 288 : 3 Common Notions of Good and Evil remaining in Corrupted Nature , and their use : 293 : 11 Corrupted Reason depraves the whole Mystery of the Gospel : 325 : 8 Creating of the Body of Christ out of the substance of the Virgin compared with the Creation of the first man out of the dust of the Earth : 132 Creation assigned distinctly to each Person in the Trinity : 69 : 1 Creation of Man , the Parts and Degrees of it : 74 , 75 : 10 New Creation how effected by the Holy Spirit : 98 : 1 New Creation the work whereby God designed to glorifie himself principally in this World : 126 : 8 New Creation how assigned unto the Father , Son and Spirit distinctly : 126 : 9 Old and New Creation compared : 172 : 1 Creatures above and below , why called Gods Host : 71 : 6 New Creature what it is , and wherein it consists : 183 : 20 New Creature supported and acted by the Holy Spirit : 466 : 7 Cure of Idolatry by the Captivity : 25 : 27 Cyrus how Anoynted of God. 77 : 15. & 118 : 22 D. Danger of Mistakes about Regeneration . 190 State of Darkness and Blindness by Nature . 206 : 4 Spiritual Darkness the Nature of it . 207 : 7 Darkness Objective and Subjective . 208 : 8 Spiritual Darkness working by Enmity , and its Effects . 230 : 49 Dead Works what they are , and whence so called . 246 : 22 Men said to be Dead in Sin with respect to the Life we had in Adam . 242 : 11 Work of the Spirit towards the Humane Nature of Christ in the State of the Dead . 146 : 10 Death Natural what it is . 240 : 5 Death Natural and Spiritual wherein they differ , and wherein they agree . 243 : 13 Death of Christ applyed by the Spirit , for the Mortification of Sin. 492 : 33 Spiritual Death Two-fold . 239 : 2 Decayes in Grace to be found in many . 353 Deceits practical about Holiness . 420 Dedication unto God , in what sence it is Sanctification . 324 : 7 Deep Things of God what , and how searched by the Spirit . 56 : 19 Defilement of Sin wherein it doth consist . 374 : 4 Degrees of Prophecy fancied by the Jewes , rejected . 105 : 11 Degrees in Holiness , and growth in Grace , whereon they do depend . 167 : 10 Deliverances means of Conviction . 294 : 13 Delight an Effect of Love. 514 : 27 Delight in Sinners as sinning , the highest degree of Shamelesness . 397 , 398 How the Spirit of God departed from Saul . 37 : 11 How the Holy Spirit departeth from Men. 91 : 19 Natural Depravation discovers the Nature of the Grace of Conversion . 279 : 48 Depravation of the Mind how removed . 282 : 52 Depravation of the Mind by Sin , what it is , and wherein it doth consist . 209 : 13 Description of Sanctification . 338 : 2 Spiritual Desertions and the Nature of them ; by some Derided . 92 : 19 Design of the Gospel what it is . 330 : 13 Design to be like unto God , the Life of Holiness . 503 : 11 Desires of Heaven of what sort they ought to be . 512 : 21 Despisers of God , who are so . 538 : 11 Destruction of Sin in the Root and Principle our great Duty . 405 Determination of the Will as a free Principle by Grace proved . 284 : 55 Diabolical Pride in Scoffing at the Humiliation of Sinners . 405 Difference between receiving Doctrines Notionally , and Things really . 219 : 28 Difference about Free-will stated and debated . 434 : 34 Difference between a Spiritual Life , and a Life of Moral Vertue . 408 : 17. & 414 : 6 Difference in Religion before the Entrance of Sin , and afterwards . 461 : 81 Differences between the life of Adam in Innocency , and the life of Grace in Christ. 241 : 9 Differences about Regeneration , none in it . 178 : 12 Different Operations and Effects of one and the same Spirit . 38 : 12 Different degrees of Graces . 340 : 4 Difficulties of Faith. 401 : 13 Difficulties in Duties from sundry Causes . 438 : 39 Difficulty and Necessity of the Work of Mortification . 480 : 13 Dignity of Professors wherein it consists . 511 : 20 Diligence required in the Exercise of Grace . 354 Discerning of Spirits an extraordinary Gift at the first . 18 : 22 Discovery of Graces of Holiness springing from Election . 443 : 46 Discovery of a false Foundation of Duties . 364 Dispensation of the Spirit not consined unto the first times of the Church . 25 : 28 Dispensation of the Spirit in general declared . 79 , 80 : 1 , 2 , 3. Take away the Dispensation of the Spirit , and the whole Church is ruined . 157 Disposition of the Soul unto Acts and Duties of Holiness , from an inward Principle . 423 : 16 No Disposition unto spiritual Life in a State of spiritual Death . 250 : 29 A Gracious Disposition expressed by Fear , Love and Delight . 427 : 17 Depraved Disposition in the Mind by Nature . 215 : 20 Dispositions unto Regeneration of what sort . 191 : 1 Natural Dispositions of some more sedate than of others . 568 : 4 Disquisitions after God by the Light of Nature , and their success . 230 : 48 Distinct Operations ascribed unto the distinct Persons in the Trinity . 45 : 4 Manifestation of the Distinction of Persons in the Divine Nature a great End in the Work of the New Creation . 155 : 2 Distresses upon Conviction of Sin. 302 : 27 Distribution of spiritual Gifts . 6 : 5 Distributions of Grace used by the Ancients . 255 : 6 Disturbance on Divine Revelations , whence it proceeds . 103 : 9 Diversity of Gifts an Occasion of Differences in the Churches . 7 : 7 Knowledge of Divine things in their Operations and Effects . 20 : 24 Divine voluntary Actings constantly ascribed unto the Holy Spirit in the Scripture . 49 : 10 Divine Persons succeeded not to each other in their Operations . 70 : 3 Divine Nature in Christ acted not as his Soul. 137 : 2 No true Apprehension of Divine Goodness but in Christ. 229 : 36 Division of the Holy Spirit in what sence spoken of . 93 : 20 Doctrine of the Spirit of God the second great Principle of the Spirit . 8 : 9 Doctrine of the Spirit the Life of all saving Truth . 33 : 8 Doctrine of the Trinity despised by many . 45 : 4 Doctrine of Regeneration variously described . 196 : 10 Doctrine of some men about Regeneration . 261 : 19 Doctrine of Obedience taught by Christ , and what is considerable therein . 558 : 10 Doctrines concerning the Operations of the Spirit of God preached with Efficacy . 26 : 31 Things or Doctrines of the Gospel reduced to two Heads . 223 : 36 The Dove , under which shape the Holy Ghost appeared , of what sort it was . 52 , 53 : 15 , 16 Dreams a Means of Divine Revelation . 107 : 13 Christ how Driven by the Spirit . 142 Duty not the Measure of Power . 379 Things wrought in a way of Grace , prescribed in a way of Duty . 379 No Duty of Obedience but an Holy Heart is enclined unto it . 425 : 19 Duty and End to be considered in every Act of Obedience . 441 : 43 Dutyes of Persons intrusted with spiritual Priviledges . 7 : 1 Dutyes required in order to Conversion . 192 : 3 Dutyes of Morality in the Gospel superstitious , not the Foundation . 235 : 58 Dutyes of Vnbelievers how Sins . 248 : 25 Good Dutyes how vitiated , yet accepted . 248 : 26 The same Dutyes how accepted and rejected with respect unto divers Persons . ibid. Dutyes not accepted on the Account of Persons . 249 : 26 Dutyes of Faith , Repentance and Obedience , on what Grounds to be pressed on men . 249 : 28 Good Dutyes of Vnregenerate men how to be esteemed . 250 , 251 : 30 Dutyes of themselves will denominate no man Holy. 362 Dutyes of Morality and Piety to be encouraged . 420 Special Dutyes of those who have received a Principle of Holiness . 422 Dutyes Internal and External distinguished . 463 : 2 Dutyes of Believers and Vnbelievers differ in their Substance . 471 : 16 Dutyes required in order unto the Mortication of Sin. 487 : 23 Dutyes how to be performed , that Sin may be mortified : 489 : 27 Dutyes of Holiness more clearly revealed by Christ than any other way . 557 : 9 How the Spirit dwelleth in Believers notwithstanding the Remainders of Sin. 484 : 20 E. Earth in the first Creation what it contained . 72 : 8 Education and Convictions in some measure compose Natures Disorders . 568 : 6 Effects of Conviction where to be placed in the Soul. 199 : 15 Effects of natural Vanity , and how they are to be opposed . 214 : 19 Effects of Conviction . 301 : 26 Effects of the Priestly Acts of Christ of two sorts . 555 : 3 Especial Effects of Divine Love. 514 : 25 Every work of the Spirit Effectual . 198 : 14 Effectual Work of Grace , and our own earnest Endeavours consistent . 345 : 7 Efficacy given to all Ordinances by the Holy Spirit . 23 : 26 No Efficacy in second Causes independently on the first . 77 : 15 Efficacy of Faith whence it ariseth . 401 : 13 Efficacy of the Death of Christ for the destruction of Sin , wherein it consists . 493 : 34 Real internal Efficiency ascribed unto Grace . 269 : 29 Eminent Effusions of the Holy Spirit , accompanyed with effectual Delusions of Sathan at the same time . 18 : 22 Plentiful Effusion of the Spirit the great Promise of the Old Testament . 122 : 2 The Elect the subject of the Promise of the Spirit as to Regeneration . 357 : 3 Election the Spring of all true Holiness . 442 : 45 Eternal Election a Cause of and Motive unto Holiness . 520 , &c. No Evidence of Election without Holiness . 521 : 5 Election absolutely considered no part of Gods Revealed Will. 523 : 10 No man Obliged to believe his Election before Conversion . 524 : 13 Who are bound to believe that they are Elected . 525 : 13 Divine Emanation of the Holy Spirit from the Father and Son. 35 : 9 End of Prophesie in the Church . 99 : 5 End of Miraculous Operations . 115 : 21 End of God in the Work of the Old and New Creature . 155 : 2 End of Afflictions and Tryals . 343 : 6 End of Dutyes Two-fold . 441 : 44 End of Legal Commands . 535 : 5 Ends of Holiness , for which it is required . 414 : 4 Principal Ends for which the Holy Spirit is promised . 357 : 3 Enforcements unto Obedience from the Authority of God in his Commands . 538 : 10 , 11 No Enjoyment of God without Purification from Sin. 378 Enmity of the Carnal Mind against God and his Wayes . 231 : 49 , 50 Natural Impotency and Enmity how taken away . 278 : 46 Enquiry into the Reasons and Difficulties in Holy Duties . 438 : 8 Enthusiastical Raptures no Means of Conversion . 186 : 25 No Enthusiastical Impressions in Conversion . 270 : 32 No Entrance with God without Holiness . 504 : 11 Equity of the Law how it respects the Ability of them that are Obliged by it . 249 : 27 Espousals of the Blessed Virgin with Joseph , the Necessity thereof . 134 : 14 Essence and Form of Holiness wherein it consists . 415 : 7 , 8 Eternal Love a powerfull Motive unto Holiness . 525 : 14 Evangelical Holiness distinguished from all Pretences thereunto . 439 : 40 No Evangelical Truth inconsistent with Holinesse , or repugnant thereunto . 507 : 16 Evidences of Regeneration various : 177 : 11 No Evidence of an Interest in the Oblation of Christ unless we are Holy. 556 : 4 Infallible Evidences of Divine Inspiration . 104 : 10 Evil Spirits and their Operations . 37 : 11 Evil Frame of Nature how Cured . 383 Evil Spirit how it wrought in Saul . 112 : 18 All Excellencies ascribed unto the Holy Spirit in the Scripture . 98 : 3 How Christ is our Example . 447 , 448 , 449 Exhortations respect Duty not Ability . 244 : 17 Experience of the work of the Spirit of God in the Souls of Men. 27 : 31 Experiences of the Truth and Reality of things believed , supplyed by the Holy Spirit . 341 : 5 Experience of the Defilement of Sin. 372 : 3 External Duties of two sorts . 464 : 4 Extraordinary Works of the Holy Spirit , the several kinds of them . 99 : 4 Extraordinary Acts of Christ during the Course of his private Life . 140 F. Face of the Earth by what means Annually renewed . 74 : 9 Facility in Dutyes of Obedience from a Principle of Holiness . 436 : 37 Faith and Obedience with respect unto the Gift of the Holy Ghost how to be regulated . 90 : 16 Faith Actually wrought by Grace . 272 : 36 Faith and Love the Spring of Holiness , how they are encreased . 340 : 5 Faith encreased by the due Proposal of its proper Objects . 341 : 5 What Faith is required that a man may please God. 362 Faith alone interests us in the purifying Vertue of the Blood of Christ. 388 Faith worketh by Prayer unto the Cleansing of Sin. 390 : 6 How it purgeth the Soul. 390 : 8 Faith whether it be a Fixing of the Imagination . 400 The Power of Faith in Conforming the Soul unto God. 513 : 24 Faith of Election tends not to Carelesness . 530 : 22 Faith without Holiness vain . 553 : 38 Faithfulness of God in his Promises to be pleaded in Prayer . 360 How the Holy Spirit doth Fall on men . 90 : 17 Reasons of Mens Falling from a Course of Duties . 548 : 26 False pretences unto the Name and Work of the Holy Spirit : 13 : 15 False Prophets how they were Acted . ib. 16 False Prophets of two sorts , some meerly Acted by the Devil , some pretenders only : 14 : 17 False pretences to Divine Revelation , Sathans Design therein . 15 : 18 False Prophets why called Spirits . 16 : 21 False Notions of Jews and Mahumetans about the Spirit of God. 33 : 8 The Father how he is said to raise Christ from the Dead . 148 All Grace Originally from the Father . 163 Dread and Fear attending Convictions of Sin. 304 : 30 Fear inseperable from Guilt . 375 Fear of Sin a Fruit of Faith. 404 Fear of Man how to be removed . 539 : 13 Fiery Tongues what they signified . 54 : 17 Figurative Expressions multiplyed in the Scripture . 48 : 9 Figurative Expressions setting out the Vileness of Sin. 402 The Nature of the Guilt and Filth of Sin how made known . 375 The Finger of God what it is . 72 : 7 Filiation a personal Adjunct . 133 : 11 Fire on the Altar what it signified . 53 : 16 Fire and Water the Means of all Typical Cleansing . 371 : 1 Folly of men in seeking after Instruction in Moral Duties from others rather than from Christ. 558 : 11 The Things of God Foolishness unto the Mind of the Natural man , how and in what sence . 221 : 31 No Force put upon the Faculties of our Souls by the Operations of the Spirit . 187 Forming of the Host of Heaven and Earth the Work of the Holy Spirit . 71 : 7 Forming of the Body of Christ in the Womb the Work of the Holy Spirit . 131 : 10 Foundation of all Church-Order in the Confession of the Lordship of Christ. 4 : 2 Foundation of the Ministry of the Church in the Promise of the Spirit . 156 : 3 Foundation of Moral Differences among Mankind . 364 Freedome and Bounty in the Gift of the Spirit . 82 : 4 Free-will wherein it ends , consists . 433 : 33 Freedom of Corrupted Nature and of Grace . 434 : 33 Frequency in Duties produceth Facility . 437 Fruits of Sin Internal and External . 476 : 6 Fruits of Election its onely Manifestation . 524 : 13 Evil Frame of Nature how Cured . 383 Fulness of Christ what it is , and how Communicated . 457 : 71 Fundamental Principles to be attended unto in the tryal of Spirits . 17 : 12 G. Gift of Prophesie honourable in the Church of Old , and why . 13 : 16 Gift of Prophesie falsely pretended unto and abused . 13 : 16 The Gift of Prophesie whether ever given to Wicked men . 110 : 17 Gift of Prophesie not a sanctifying Grace . 111 : 18 Gifts of Civil Government from the Holy Ghost . 116 : 22 Gifts for the Discharge of the Office of Mediator Collated on the Humane Nature of Christ by the Holy Ghost . 139 : 4 Gifts how to be prayed for . 360 The Holy Spirit Given of God , and how . 80 : 3 Giving and Receiving related . ibid. Giving of the Spirit includes Authority , Freedom and Bounty . 81 : 4 The Spirit how Given by the Father in the way of Authority . 81 : 4 To Glorifie God as God what it is . 44 : 2 Glorified Body of Christ the Example of ours . 149 : 12 Glorying in Sin its Abomination . 397 : 12 God Author of our Sanctification . 322 : 3 God how he is the God of Peace . 323 : 3 All good in the Scripture ascribed to the Holy Spirit . 470 : 15 A good man who he is . 515 , 516 : 29 No good in us but what is wrought by the Holy Spirit . 11 : 13 The good Spirit and the Holy Spirit the same . 38 : 12 Good Spirit of God over-ruling the Devil . 112 : 18 Gospel how abused and despised . 223 : 36 Apprehension of Gods Goodness in the Light of Nature , not sufficient to reconcile men to him . 229 : 47 No true Apprehension of the Divine Goodness but in Christ. 229 : 48 Nature of the Gospel with respect unto the Objects of mens Lusts and Desires . 233 : 54 Things peculiarly belonging to the Gospel , or its own Things . 234 : 56 Things known in the Light of Nature further manifested in the Gospel . 234 What the Gospel superaddes unto Moral Duties . 235 : 57 Gospel sent for the Accomplishment of the Decree of Election . 524 : 11 Nature of Gospel Precepts . 535 : 6 Grace taken two wayes in the Scripture . 164 : 7 Grace how really efficient in Conversion . 264 : 23 Grace of the Gospel overthrown by asserting it to be a Moral Suasion only . 265 : 23 Nature of Converting Grace explained . 268 : 27 Grace victorious and irresistible . 270 : 30 Grace internal not resisted . 271 : 34 Grace produced by a Creating Act. 275 : 40 Grace and Nature opposed . 322 : 3 All Grace depends on continual Influences from God. 344 : 6 All Grace Originally in Christ. 362 Things wrought in a way of Grace , prescribed in a way of Duty . 379 Grace excited by Afflictions . 392 Sin and Grace cannot bear rule in the same Person at the same time . 429 : 25 Grace and Nature opposed . 322 : 3 Grace how it frees the Soul from spiritual Incumbrances . 436 : 36 Grace how communicated from Christ unto Believers . 457 : 70 Administration of Grace not equal at all times . 547 : 24 Graces acted and exercised in the Oblation of Christ. 144 Graces which are our Duties not absolutely in our own power . 322 : 2 Graces of Holiness improved into Glory . 328 : 10 All Graces excited unto Exercise by the Holy Ghost . 341 : 5 Graces whose Exercise is Occasional onely , how they are encreased . 343 : 6 Graces eminently making us like unto God. 513 : 23 Graces declaring our Conformity to God. 515 : 28 Growth in Grace and Wisdom how ascribed unto Christ. 138 : 2 Growth in Holiness compared unto that of Trees and Plants . 346 : 8 Growth of Holiness secret and indiscernible . 347 : 8 Growth in Holiness an Object of Faith. 351 : 10 Growth in Holiness enjoyned unto us , and required of us . 339 : 4 Growth in Holiness an Access towards Glory . 511 : 21 H. Habit of Holiness antecedently necessary to every Act of Holiness . 416 : 8 Habit of Grace preserved by the constant Influences of the Holy Spirit . 417 : 10 Habit of Holiness not acquired but preserved in a way of Duty . ibid. Habit of Holiness permanent in its Inclination . 427 : 23 Habits encline unto Acts of their own kind for a certain End. 423 : 15 Infused Habits of Grace proved . 280 : 50 Intellectual Habits the Nature of them . 415 : 8 Habitual Vncleanness equal in all . 378 Habitual Pollution inconsistent with any Holiness . ibid. Habitual Grace necessary unto all Acts of Obedience . 548 : 26 Tongues and Hands of the Prophets guided by the Holy Ghost . 105 : 10 Harmony between Grace and the Command . 551 : 33 Head of the Church first respected in the New Creation . 128 : 1 The Heart what it signifies , and how it is depraved . 212 : 17 Stony Heart how taken away . 277 : 43 New Heart promised , what it is . 277 : 44 & 418 : 11 Heart the meaning of it in the Scripture . 367 Historical Books of the Scripture written by Divine Inspiration . 113 : 19 The Holy Spirit how both Lord and God. 6 : 4 Holy Spirit the onely Author unto us of all spiritual Good. 11 : 12 The Holy Spirit known by his Operations . 21 : 24 Holy Spirit so called from his immaterial substance . 34 : 9 The Holy Spirit so called first because he is essentially holy . 35 , 36 : 9 , 10 Holy Spirit called holy from his Work. 36 : 10 Holy Spirit in what sence called the Spirit of God. 38 : 13 Holy Spirit how called the Spirit of the Son. 39 : 14 The Holy Spirit an Eternal , Infinite , Intelligent Person . 46 , 47 , 48 , 49 , &c. 7 , 8 , 9 , 10 , &c. The Holy Spirit hath a spiritual substance and subsistence of his own . 54 : 18 Why the Holy Spirit never Appeared in the Person of a Man. 55 : 18 The Holy Spirit the Author of the Ministry of the Church . 61 : 26 The Holy Spirit the Object of mens Actings in Religion . 62 : 28 The Holy Spirit not a Quality or Vertue of the Divine Nature . 64 : 30 The Holy Spirit expresly called God. 64 : 31 The Holy Spirit given of God , and how . 80 : 3 The Holy Spirit compared unto Fire and Water , and why . 88 : 13 The Holy Spirit One , dividing as he pleaseth to others . 94 : 21 The Holy Spirit the Promise and Legacy of Christ. 124 : 6 The Holy Spirit the Spirit of the Son as well as of the Father , and what followeth thereon . 130 : 8 Actings of the Holy Spirit not ascribed unto him Exclusively . 130 : 9 The Holy Spirit supplyes the bodily Absence of Christ. 158 : 5 Holy Spirit worketh by Means ordinarily . 187 : 25 The Holy Spirit the immediate Sanctifier of all Believers . 337 : 15 The Holy Spirit promised with respect unto his Effects . 357 : 2 Holy Spirit the principal efficient Cause of the Mortification of Sin. 481 : 15 , &c. Holy Ghost how the Power of the most High. 132 No Holiness but by the Gospel and the Grace of it . 325 : 8 Holiness passeth over into Eternity and Glory , and how . 328 : 11 Holiness glorious in this Life . 329 : 12 Holiness all that God requireth of Believers . 330 : 13 Holiness commanded in a way of Duty , promised in a way of Grace . 336 : 14 Holiness in its true Nature . 338 : 2 Holiness how it is encreased in Believers . 340 : 4 Holiness may thrive where its growth is not discerned . 350 : 10 Holiness pleaseth God wherever it is . 361 : 5 No Holiness beyond the bounds of Relation to Christ. 363 : 6 Holiness of God wherein it consists . 374 : 4 Where the Principle of Holiness is , there will be the Fruits of it . 421 All Holiness derived from Christ. 450 , 451 , &c. Evangelical Holiness an effect of the Covenant of Grace . 459 : 75 Holiness of God how an Argument of the Necessity of Holiness in us . 500 : 5 Holiness not absolutely of the same use under the New Covenant and the Old. 503 : 9 Holiness necessary unto the future Enjoyment of God. 504 : 13 Holiness the highest Excellency whereof our Nature is capable . 509 : 18 Holiness the Design of God in Election . 521 : 3 Vniversal Holiness how required in the Precepts of the Gospel . 535 : 6 Necessity of Holiness . 537 : 9 Moral Honesty not Holiness . 363 : 6 The Host of Heaven , what it is . 70 : 6 Host of the Earth . 71 : 6 Humane Nature of Christ derived no evil from the Fall of Adam , Reasons thereof . 136 : 1 Sanctification of the Humane Nature of Christ in the Wombe . 137 : 1 Humane Nature of Christ guided and supported by the Spirit in his Ministry . 141 : 7 Humble walking with God , Motives unto it . 404 Humility promoted by thoughts of Sovereign Grace . 526 : 16 I. Idolatry in Opposition to the Oneness of the Divine Nature and Monarchy , the first Apostasie . 24 : 27 Cure of Idolatry by the Captivity . 25 : 27 Jesus Anathema how uttered by the Instigation of the Devil . 3 : 2 Jesus confessed to be the Lord by unclean Spirits and how . 4 : 2 Ignorance taken for simple Nescience , how it may be ascribed to the Humane Nature of Christ. 138 : 3 Ignorance of the true Nature of Holiness and its Effects . 421 Illumination previous to Conversion , the Nature of it . 193 : 6 Illumination how distinguished from meer Natural Knowledge . 194 : 7 Image of God wherein it consisted . 76 : 14 Image of God defaced by Sin. 366 Image of God in us , wherein it consisted . 376 : 5 Imitation of Christ highly Necessary . 449 : 59 Imperfect Obedience not taken into the Room of perfect Obedience by the New Covenant . 413 : 4 Importance of the Doctrine concerning the Holy Spirit . 10 : 10 Importance of the Doctrine of Sanctification . 324 : 6 Imposition of Names by a Prophetical Spirit . 100 : 6 Impotency of the Mind to receive spiritual things . 210 : 13 Impotency of the Mind by Nature . 218 : 27 Impotency of the Mind of Man by Nature Two-fold . 224 : 39 Impotency from Spiritual Death , the Nature of it . 243 : 14 Natural Impotency and Enmity how taken away . 278 : 46 Inclinations unto holy Actings predominant in a Gracious Soul. 430 : 27 Inclinations of Sin alwayes to be watched against . 479 : 11 Inconformity unto Gods Holiness , the Nature of it . 374 Reasons of Inconformity unto God. 508 : 17 Incumbrances from Sloath in spiritual Duties . 435 : 36 Individed Operations of the Divine Nature . 69 : 2 Indulgence of any Sin hinders the progress of Holiness in general . 354 Indwelling Sin three wayes to be considered . 476 : 6 Infusion of a Principle of Divine Life in Regeneration . 411 : 2 Inhabitation of the Spirit the Foundation of the Mortification of Sin. 483 : 18 Inherent Righteousness what it is , and wherein it consists . 182 : 19 Actual Inherent Righteousness required unto Holiness . 463 : 1 Ability of Adam in the State of Innocency . 280 : 50 Inspiration the Original of Prophecye . 101 : 7 Inspiration what it is , and wherein it consists . 102 : 8 Adjuncts of Divine Inspiration . 103 : 9 Institutions of the Law could not purge the Defilements of sin . 379 Instruction of the Mind the first End of preaching the Word . 258 : 11 Intellectual Faculties of the Mind strengthened by the Holy Spirit . 119 : 26 Intellectual Faculties impaired by Sin. 206 : 5 Intellectual and Moral Habits short of Holiness . 336 : 14 Intellectual Habits the Nature of them . 415 : 8 Intension of Mind in attendance to the Outward Means of Conversion , how Necessary , and in our own power . 192 : 3 Intercession of Christ how a Cause of our Holiness . 444 : 5 Intercession of Christ its Influence unto Holiness . 556 : 5 Interest of Faith and Obedience in Principles of Truth . 43 : 1 Internal Actings of the blessed Trinity , where one Person is the Object of the Love of another , natural and necessary to the Being of God. 45 : 5 Internal Acts of the Holy Trinity , how undivided . 131 : 9 Irregularity of our Natures the Cause of Shame . 383 Judgement of Spirits the Duty of all Believers . 18 : 22 Justification not for Obedience to Gospel Precepts . 536 , 537 : 7 , 8 , &c. K. Killing of Sin what it is , and whence it is so called . 478 : 9 Kindness required towards Believers in an especial Manner . 516 : 30 Kingly Power of Christ , and its Influence unto our Holiness . 562 : 18 Knowledge of Divine things in their Operations and Effects . 20 : 24 L. Law written in the Heart what it is . 278 : 47 The Law to be considered as it expresseth first the Authority of God , and then his Holiness . 374 Law and Rule of the Acceptance of New Obedience what it is . 413 : 4 Power of the Law with respect unto Duties . 534 : 4 Reasons why mens Minds are little influenced by Humane Laws . 540 : 15 The Law expounded and vindicated by Christ. 556 : 6 Legacy left by our Lord Jesus Christ unto his sorrowfull Disciples . 9 : 10 Legal Purifications Types of real Sanctification . 371 : 2 Legal Institutions for Purification , their Vse and End. 399 Arguments from Legal Commands no Motives to Holiness . 534 : 3 Letter of the Scripture profiteth not the Jewes whilest they have not the Spirit . 24 : 26 Spiritual Leprosie by Nature . 393 : 10 Liberty and Ability in the renewed Will. 433 : 33 The Life of God from which we are alienated by Nature , wherein it consists . 215 : 21 Life natural what it is , and wherein it consists . 239 : 3 , &c. Life spiritual what it is . 240 : 6 Life unto God of Adam in Innocency . ibid. Spiritual Life of Adam in Innocency . 241 : 7 Christ how he is our Life . 247 : 23 Spiritual Life wherein it consists . 419 : 13 Life unto God consists principally in Duties internal . 464 : 3 The Light within examined . 19 : 23 Things against the Light of Nature not really enjoyned the Prophets . 109 : 15 Saving Light attainable by the Gospel onely . 208 : 9 Saving Light how communicated to the Mind . 283 : 54 Light and Ability in the renewed Mind . 432 : 31 Some things clear in the Light of Nature . 560 : 13 Literal sence of Doctrines of Truth may be understood . 219 : 28 Three things required to render man meet to live to God. 76 : 14 No Local Motion in the sending of the Spirit . 84 : 8 Local Mutations in Vision or Divine Revelations , the Nature of them . 109 : 16 The Spirit of the Lord is Jehova . 65 : 31 Love abused by Superstition vain . 125 : 6 Love the first Grace acted by Christ in the offering of himself . 144 Spiritual Love how implanted on the Soul. 284 : 56 Love to Man the Spring of Christs holy Obedience . 449 : 58 Love derives Vertue from the Death of Christ , and how . 495 : 37 Love effectual to make us like unto God. 513 : 25 Especial Effects of Divine Love. 514 : 25 , 26 , 27. Eternal Love a powerfull Motive unto Holiness . 525 : 14 Love towards all Saints promoted by thoughts of Eternal Love. 517 : 18 Electing Love a Motive unto Holiness . 529 : 20 Lustrations and Purgations whence in use among the Heathen . 376 : 4 Lusts of the Mind from Darkness . 231 : 51 Particular Lusts not the entire Objects of Mortification . 481 : 14 M. Macedonian Heresie concerning the Holy Spirit . 46 : 7 Man a middle Creature between Angels above , and sensitive Animals below . 75 : 10 Man the perfection of the Inferiour Creaation . 75 : 12 The New Man what it is . 184 : 21. & 367 Outward Manner and Wayes of Divine Revelations . 106 : 11 Manner of the secret growth of Grace . 347 : 8 The Manner and Way how the Blood of Christ doth cleanse us from Sin. 387 : 5 Manner of the Operation of the Spirit in the Mortification of Sin. 484 : 21 Manner of teaching by the greatest Moralist compared with that of Christ. 561 : 16 Not the Matter only but the Words of Divine Revelations given by Inspiration . 114 : 20 Matter of Holiness wherein it consists . 411 : 3 Means assigned in the Wisdom of God for the Recovery of fallen Man. 8 : 9 Due Means to be sued in coming to the knowledge of Christ. 151 : 14 False Means rejected . ibid. Means of Regeneration various . 177 : 10 Vse of Means towards Persons unregenerate . 244 : 16 Measures of the Gift of the Holy Spirit . 95 : 21 The Spirit not given by Measure to Christ. 140 Mediation of Christ the only procuring Cause of Holiness . 444 : 49 Christ a Mediator in what sence . 451 : 62 Mediation of Christ confined unto his Offices . 554 : 2 Merit in●●nsistent with Grace . 332 : 13 Merit destractive unto Holiness . 505 : 14 Metaphors not to be faigned in the Scripture . 57 : 21 Metaphor in the Expression of sending the Spirit . 84 : 8 Meteors when created . 72 : 8 Method of the Work of the Spirit in Regeneration . 189 : 26 Method of the Gospel in declaring the Matters contained in it . 235 : 58 Method of Divine Revelations to be believed . 523 : 9 The Mind Depraved in things Natural and Moral . 209 : 12 The Mind as the leading Faculty of the Soul how Corrupted . 211 : 15 The Mind affected with Darkness . 236 : 60 Carnal Mind in all Man-kind by Nature . 243 : 14 Mind as the Conducting faculty of the Soul how Depraved . 181 : 51 Mind to be renewed . 367 Wofull Disorder of the Mind in a Natural Condition . 567 : 2 Impotency of the Mind to receive spiritual Things . 210 : 13 To be spiritually Minded what it is . 424 : 18 Ministration of the Spirit renders the Gospel effectual . 11 : 11 Ministration of the Spirit , or how he is ministred . 85 : 9 Ministers how called by the Holy Ghost . 62 : 26 Ministers Duty to inquire into and declare the Nature of Regeneration . 188 : 26 Ministry of the Gospel how the Ministry of the Spirit . 122 : 3 Ministry of Angels about the Body of Christ when dead . 147 : 10 Ministry of the Word its use in Conversion . 257 : 9 Foundation of the Ministry of the Church in the Promise of the Spirit . 156 : 3 Miracles Effects of the Power of the Holy Ghost . 114 : 21 No Mere Man the real Subject of a Power of working Miracles . 115 : 21 Miraculous Operations in Christ by the Power of the Holy Ghost . 141 : 6 Misery of Defiled Sinners . 394 : 10 Misery of Man in this World not renewed by Grace . 566 : 1 Moral Condition of Man by Creation . 75 : 11 Moral Vertues and Endowments in Civil things wrought by the Holy Spirit . 118 : 23 Moral Impotency of the Mind wherein it consists . 225 : 41 Moral Vertue its worth and Excellency . 325 , 326 : 8 Moral Vertue is not the Holiness of Truth . 326 : 8 Moral Habits the Nature of them . 416 : 8 Moral what is intended thereby . 460 : 79 Name and Nature of Moral Vertue examined . 459 : 78 Moral Operation and Efficacy of Dutyes for the Mortifying of sin . 490 : 29 Moral Vertue what intended thereby . 506 : 15 Morality improved by Grace no way hindred . 181 : 17 Morality or a Course of Moral Duties not Gospel Holiness . 440 , 441 , &c. To mortifie sin what it signifies . 474 : 3 Mortification of Sin the Nature of it explained . 473 : 1 Mortification an alwayes present Duty . 475 : 5 Mortification progressive . 479 : 10 Moses the first who committed Divine Revelations to writing . 113 : 19 No local Motion in the sending of the Spirit . 84 : 8 Motives unto Religious Worship taken from what God is unto us . 44 : 2 Motives unto the Purification of Sin. 391 : 8 Example of Christ our great Motive unto Holiness . 449 : 58 Principal Motive unto the Mortification of Sin what it is . 489 : 19 Moving on the Face of the Waters . 72 : 8 Mistake of sundry ancient Translations . 30 : 3 Mystery of Holiness . 326 : 9 Mystery of the Cleansing of Sin by the Blood of Christ. 399 Mystical Body prepared for Christ by the Holy Ghost . 321 : 1 N. The Name Spirit with the several Significations of it in the Scripture considered . 28 : 2 The Name Spirit , how peculiar to the third Person in the Trinity . 34 : 9 The Name of God denoting his Being and Authority , proper to each Person in the Trinity . 50 : 12 The Nature of God the Foundation of all Religion . 43 : 2 Nature of Prophesie of Old. 100 : 5 Humane Nature of Christ derived no Evil from the Fall of Adam , Reasons thereof . 136 : 1 Sanctification of the Humane Nature of Christ in the Womb. 137 : 1 Divine Nature in Christ acted not as his Soul. 137 : 2 The Divine Nature what it is . 184 : 21 Nature of the Common Work of the Spirit explained , what . 198 : 13 Our whole Nature the subject of Sanctification . 323 : 3 Nature of Holiness not to be comprehended by Natural Reason . 326 : 9 Nature of Merit wherein it consists . 332 : 13 Nature lapsed and depraved not able to repair it self . 335 : 14 Nature of Decayes in Holiness . 353 Nature created in the Image of God. 365 The Nature of the Guilt and Filth of Sin how made known . 375 True Nature of spiritual Liberty . 434 : 34 Nature of God the onely infinite Fountain of Holiness . 451 : 63 Holy Nature of God the Original Reason of the Necessity of Holiness in us . 499 : 3 The Nature of that Holiness which God requireth of us , revealed in Christ. 502 : 7 Some things clear in the Light of Nature . 560 : 13 The Natural Man who he is . 217 : 24 Natural Impotency of the Mind wherein it consists . 225 : 40 Necessity of Changes in the Work of Grace . 353 : 3 Necessity of Holiness acknowledged by all . 498 : 1 Necessity of Holiness notwithstanding Gods readiness to pardon sin . 518 : 33 Necessity of Holiness arising from Gods Command . 533 : 2. & 553 : 37 Neglect of known Duty ruinous to the Life of Holiness . 250 : 10 New Act of especial Grace required unto every particular Duty . 430 : 28 New Creation how effected by the Holy Spirit . 95 : 1 Work of the Holy Spirit in the New Creation greatly to be considered . 121 : 1 New Creation the Work whereby God designed to glorifie himself principally in this World. 126 : 8 New Creation how assigned unto the Father , Son and Spirit dictinctly . 126 : 9 New Creature what it is , and wherein it consists . 183 : 20 New Man what it is . 367 New Nature wherein it consisteth . 411 : 2 Nine sorts of spiritual Gifts . 6 , 7 : 7 Nocturnal Visions and Dreams the same . 107 : 13 Nothing to be done in Obedience without Aids from Christ. 466 : 8 Nourishing of the Creation the Work of the Holy Spirit . 73 : 9 O. Obedience of Christ gave Efficacy to his Oblation . 144 Obedience without Merit Foolishness to Carnal Reason . 334 : 13 Obedience with respect unto Rewards and Punishments not servile . 541 : 15 Object of Christs Priestly Acts God himself . 555 : 3 Objects of the Life of Innocency , and the Life of Grace in Christ different . 242 : 10 Objects of Creating Acts not in potentia before their Existence . 273 : 37 Objections against the Progressive Nature of Holiness answered . 349 , 350 , &c. 10 Objections against the Necessity of Holiness from the Decree of Election , removed . 522 , 523 , &c. How the Lord Christ sanctified himself to be an Oblation or Sacrifice . 143 : 9 Oblation of Christ whence voluntary and meritorious . 146 : 9 Obligation unto Holiness no less under the Gospel than under the Law. 535 : 6 All Obstacles removed by effectual Grace . 270 : 30 Obstinacy and Stubbornness of the Heart by Nature . 277 : 45 Obstructions of the Growth of Holiness . 350 : 10 Occasions of spiritual decays in Grace . 354 How Christ Offered himself to God through the Eternal Spirit . 143 : 8 Office of Witness-bearing unto the Lord Christ , discharged by the Holy Spirit . 149 : 13 One singular Spirit of God declared in the Scripture . 33 : 8 The Holy Spirit One , dividing as he pleaseth to others . 94 : 21 Operations of the Spirit called the Spirit by a Metonymy . 33 : 8 Divine Operations of all sorts ascribed to the Holy Spirit . 59 : 24 All Divine Operations ascribed unto God absolutely . 68 : 1 Operations of the Holy Spirit on the Humane Nature of Christ of two sorts . 128 : 2 Operations of the Holy Spirit on the Humane Nature of Christ , notwithstanding its personal Vnion with the Son. 129 : 3 Operations of the Holy Spirit in Conversion suited unto the Powers of our Souls . 270 : 31 Two-fold Operation of Christ as Three in One. 162 Opening of the Heavens what it signifies . 52 : 15 Opinions in the Primitive Church falsly fathered on spiritual Revelations . 15 : 19 Opposition to the Spirit of God and his Works , with the Grounds of it . 21 : 25 Pretences of Opposition unto the Spirit of God examined . 21 : 25 Oppositions against the Church suppressed by the Spirit of God. 78 : 16 No Opposition between Gods Commands and his Grace . 167 Vniversal Opposition between Sin and Grace . 477 : 7 Order of Divine Dispensations dependeth on the Order of the subsistence of the Divine Persons . 39 : 14 Order of subsistence of the Holy Spirit in the Blessed Trinity . 66 : 33 Order of Operation depending on the Order of Subsistence , not the Order of Promination . ibid. Outward Order in the Church of no use without the Presence and Work of the Spirit . 158 : 4 Order in Subsistence gives Order in Operation . 162 Order of the Mind in its first Creation . 212 : 15 Order of the Gospel inverted by Prejudices . 235 : 58 Order of Precedency in the Acts of Sanctification . 410 : 1 Skill in the Original Text necessary to the Exposition of the Scripture . 30 : 4 Original of all things in their several kinds . 73 : 9 Original of the Spirits Acting in all his Works towards the Church . 89 : 15 Where Original Sin is denyed , Regeneration cannot be effected . 186 : 24 Original Order of our Souls wherein it consisted . 568 : 6 Outward Manner and wayes of Divine Revelations . 106 : 11 P. Pains of Death how loosed towards Christ. 147 : 11 Vanity of Papal Inventions for the Purification of Sin. 379 , 380 Partial departure of the Spirit from any . 91 : 19 Partial Works deceitfull . 369 Two Parts of the Life of God. 423 : 16 Particular good End not sufficient to render a Duty Good or Holy. 441 : 44 Peace with God preserved by Sanctification . 323 : 3 How God sanctifieth us as the God of Peace . ibid. Pelagius his Artifices . 177 : 9 Doctrine of Pelagius . 183 : 20 Pelagianism renewed . 255 : 5 Pelagianisme reduced unto its Head. 256 : 7 Difference between Pelagians and Semi-Pelagians . 262 : 19 Pelagian Grace inconsistent with Prayer . 265 : 24 Pelagius his Prayer . 266 : 25 Pelagian Grace rejected . 458 : 73 Pen-men of the Scripture whether all holy . 111 : 18 Pen-men of the Scripture not left unto the use of their own Natural Abilities . 114 : 20 Sinless Perfection not attainable in this Life . 547 : 25 Persecution of Erring Persons vain and fruitless . 19 , 20 : 23 Person of the Spirit and his Operations distinguished . 33 : 8 Third Person in the Trinity whence called the Spirit . 34 : 9 Person of the Father the Fountain of the Trinity . 38 : 13 Some things not proper to a Person assigned to the Holy Ghost , in what sence . 48 : 9 The Person of the Holy Spirit not poured out but his Gifts and Graces . 87 : 13 Every Divine Person Author of the same Work. 68 : 1 The Person of Christ how the Fountain of all Grace . 455 The whole Person of a Believer the subject of Sanctification . 365 Divine Persons succeeded not to each other in their Operations . 70 : 3 Manifestation of the distinction of Persons in the Divine Nature , a great End in the Work of the New Creation . 155 : 2 All Personal Properties assigned unto the Holy Spirit in the Scripture . 48 : 8 Personal Vnion or the Subsistence of both the Natures of Christ in one Person , the necessary Consequent of Assumption . 129 : 5 Personality of the Holy Spirit , from John 14. 15 , 16. 60 , 61 : 25 Perswasive Efficacy of the Word Preached . 258 : 12 Perswasion conferres no Strength . 262 : 21 Perswasions enable not men to convert themselves . 266 : 25 Perswasions of Perfection ruinous to Holiness . 355 Pharisaical Confidence . 397 : 12 Wise Philosophers of Old the greatest Despisers of the Gospel . 221 , 222 Physical Operations of Grace proved . 269 : 29 Pleas for Balaam answered . 111 , 112 : 19 Pleas of Pelagians . 263 : 21 Vain Pleas for the Power of Free-will , in Opposition to the Aids of the Spirit . 471 : 15 Pleas for Holiness by unholy persons uncomely and dangerous . 498 : 2 Pleas for Moral Vertue examined . 506 : 15 Pollution or spiritual Defilement in Sin. 372 : 3 Pollution of Sin that property of it whereby it is opposed to the Holiness of God. 374 : 4 Habitual Pollution inconsistent with any Holiness . 378 Pouring forth of the Spirit . 86 : 11 Pouring forth of the Spirit alwayes respects the times of the Gospel . 87 : 12 Power ascribed unto the Holy Spirit . 58 : 22 Powers and Operations of Secondary Causes to be owned . 77 : 15 Power of the Mind with respect unto spiritual things examined . 216 : 23 Power in the Mind by Nature to discern spiritual things . 221 : 30 Power of spiritual Darkness . 227 : 43 Power of Darkness in the Devil . 228 : 45 Powers and Duties of the Mind . 236 : 60 Power unto Obedience in the State of Innocency . 241 : 8 Power in Natural men beyond what they do or will use . 245 : 20 Power in the Faculties of Nature as Corrupted . 250 : 29 Power of the Word to prevail on the Souls of Men , whereon it depends . 258 : 13 Spiritual Power in the Habit of Holiness . 432 : 31 Commands of the Covenant respect the Power administred in the Covenant . 432 : 30 Spiritual Power wherein it consists . 432 : 31 No Power in Believers unto Duties of Holy Obedience , without assistance of the Spirit . 465 , &c. Power administred by Christ enabling us to be Holy. 502 : 8 No Power given by one Covenant to fulfill the Commands of the other . 544 : 20 All power unto Obedience from Grace . 546 : 22 Two-fold power necessary unto Obedience . 547 : 26 Practice of Moral Vertue not Gospel Holiness . 459 : 77 Pravity of Sin with respect unto the Holiness of God Two-fold . 377 : 6 Praying for the Spirit prescribed as our Duty . 123 , 124 : 5 Difference between the Prayers of Wicked men , and of Believers . 164 : 6 Prayers of the Church prove Effectual Grace . 265 : 24 Prayers for Grace and Holiness of what Nature . 348 , 349 : 9 Prayer for the Holy Spirit in what sence . 357 : 2 Prayers of Believers for the purification of Sin how influenced by the Spirit of God. 384 : 3 Prayer for Light to discern the Nature of Sin necessary . 395 Prayer how a Means of purging Sin. 400 : 13 Prayer weakeneth Sin and how . 492 : 32 Preaching of the Word by the Holy Spirit . 119 : 27 Preaching of the Gospel provided for and disposed by the Holy Ghost . 209 : 10 Precepts of the Law not clearly understood before the Coming of Christ. 557 : 6 Preeminence of our Nature wherein it consists . 509 : 18 Prejudices against spiritual things from Darkness . 232 : 53 Prejudices against the Mystery of the Gospel , what they are , and whence they arise . 234 : 55 Work preparatory unto Conversion . 192 : 3 Works of the Spirit preparatory for the New Creation . 98 : 2 Preparatory Works for Conversion on men , not preparatory Inclinations in them . 251 : 30 Preparatory Work unto Conversion wherein it consists . 256 : 6 Presence of Christ by his Spirit what it is , and wherein it consists . 159 Preservation of the Creation by Divine Providence . 77 : 15 Preservation of Grace a glorious Work. 348 : 9 None can preserve their own Grace . 345 : 6 Pretences of Opposition unto the Spirit of God examined . 21 : 25 Pretences of Moral Vertue unto Holiness disproved . 462 False pretences unto Holiness . 327 : 10 Prevalency of the Word whereon it depends . 260 : 15 Pride the poyson of the Age. 527 : 16 Acts of Christs Priestly Office. 555 : 3 Principle of spiritual Life antecedent unto Moral Reformation of Life . 185 : 22 Principle of Obedience how wrought in us of God. 276 : 42 Principle of spiritual Obedience how renewed in us . 280 : 50 A Principle of Eternal Life in Holiness . 329 : 12 Priciple of Holiness in it self . 346 : 8 Principle of Sanctification or Habit of Grace wrought in Believers by the Holy Spirit , the Nature of it . 411 : 2 Principle of Holiness in what sence called an Habit. 416 : 9 Principle of Holiness described . ibid. Principle of Holiness in Believers , the same in kind in all Believers , distinct in degrees . 417 : 10 Where the Principle of Holiness is , there will be the Fruits of it . 421 Principle of Holiness enclineth the Heart unto Acts and Duties of Holiness universally . 425 : 19 Principle , Dispositions and Effects of Sin. 476 : 6 All false Principles of Obedience will admit of Reserves for Sin. 425 : 19 Priviledge of one man above another on the Account of Holiness . 510 : 19 Spirit proceedeth from the Son. 39 : 14 Procession of the Holy Spirit of what sort . 88 , 89 : 14 , 15 Procession of the Holy Spirit from the Father and Son. 89 : 15 Two-fold , Natural and Voluntary . ibid. Dignity of Professors wherein it consists . 511 : 20 Progress made by the Lord Christ in the Exercise of his Humane Faculties . 137 : 2 Mortification Progressive . 479 : 10 Promise of the Holy Ghost unto whom it is made . 10 : 10 Promise of the Spirit of God unto the Church rendred useless by some . 23 : 26 Promise of the Spirit under the Gospel unto all Believers . 123 : 4 Promise of Christs presence with his Church how accomplished . 158 : 5 Promise of God when respected in a due manner . 337 : 14 Promises and Exhortations how effectual . 245 : 18 Promises how to be mixed with Faith. 400 Especial Promises annexed unto especial Duties . 552 : 35 Promises a great Encouragement unto Holiness . 553 : 36 Proper Ends of the Knowledge of Christ Love and Conformity . 152 : 16 All properties of the Divine Nature ascribed unto the Holy Spirit . 66 : 32 The properties of God most gloriously represented in Christ. 501 : 6 Prophets of Baal who they were , and why so called . 14 : 17 A Prophet what the Name signifies . 101 : 8 Prophets how they enquired into their own Prophecies . 100 : 5 Tongues and Hands of the Prophets guided by the Holy Ghost . 105 : 10 Prophets established in the Church all Holy. 111 : 18 Prophecy the first eminent Gift of the Holy Ghost under the Old Testament . 99 : 5 Beginning and Ending of the Gift of Prophecy under the Old Testament . 100 : 6 Prophecy in its Exercise Two-fold . 101 : 8 General Nature of the Gift of Prophecy . 102 : 9 Prophetical Office of Christ its Acts and Objects . 556 : 6 Propositions of the Gospel to be believed , of what Nature . 524 : 12 Purgatory a great Engine for the Ruine of Souls . 381 Faith how it purgeth the Soul. 390 : 8 Purging of Sin commensurate unto the whole Work of Sanctification . 378 To purifie our selves from all Sin our Duty . 398 : 13 Purification the first of Sanctification . 370 : 1 Means of Purification if duely used , the Soul is kept from Defilement so as to be alwayes accepted with God. 407 Purification the End of Christs Oblation . 555 Legal Purifications Types of real Sanctification . 371 : 2 Putting of Spirit on men , and what is signified thereby . 85 : 10 Q. Quakers mistakes and failures about Mortification . 488 : 26 Quakers strangers unto true Mortification . 489 : 26 Qualifications for the Receiving of Gospel Gifts unto Edification . 359 Spiritual Quickening an Act of Almighty Power . 279 : 49 The Queen of Heaven . 71 : 6 R. Rage against the Spirit of God. 24 : 26 Enthusiastical Raptures no Means of Conversion . 186 : 25 Readiness unto Holy Obedience whence it proceedeth . 435 : 36 Readiness in the Minds of Believers unto all Duties of Obedience . 464 : 5 Real Work of Grace and Holiness in the Hearts of Believers . 452 : 66 Reasons and Causes why the Mysteries of the Gospel are esteemed Folly. 222 : 34 Reasons why the Growth of Holiness is hardly discerned . 351 : 10 Corrupted Reason depraves the whole Mystery of the Gospel . 325 : 8 Weakness of Humane Reason to instruct us unto Obedience . 559 : 13 To Receive the Grace of God what it is . 80 : 3 What is required to the Receiving spiritual things in a spiritual Manner . 219 : 29 Receiving of the Spirit how Antecedent unto Faith. 358 : 3 Rectitude of Mans Nature wherein it consisted . 76 : 14 Reformation of Life is not Regeneration . 181 : 17 Reformation of Life upon Convictions wherein it comes short of Holiness . 201 : 19 Regeneration wrought under the Old Testament , but not clearly as to its Nature . 174 : 6 Regeneration not a Metaphorical Expression of Amendment of Life . 175 Regeneration in the Nature of it clearly revealed in the Gospel . 176 : 8 Regeneration as to the Kind of the Work the same in all that are Regenerate . 177 : 10 Regeneration infallibly produceth Reformation of Life . 182 : 19 Regeneration the only Means of Delivery from the state of Sin. 254 : 3 Regeneration the Work of God , not our own . 285 : 57 Regenerate Persons alone have the Promise of the Spirit for their Sanctification . 358 Rejection of Christ the the last fatal Fall of the Church of the Jewes . 25 : 27 Relation of the Person of the Holy Spirit unto the Father and the Son. 89 : 15 Relation the Ground of Communication . 363 : 5 Reliance on the Blood of Christ for Cleansing , an Act of Faith. 389 No Relief by Christ for unholy Persons . 564 : 21 Religious Worship is the due Application of our Souls unto God according to his own Manifestations of himself . 44 : 3 Religious Obedience due to the Holy Spirit , as unto the Father and Son. 51 : 14 Religion in the Papacy wherein it consists . 333 : 13 The only Remedy against the Pollution of Sin. 399 Effects of the Remainder of Sin in Believers . 429 : 26 Renovation of the Mind what it is , and wherein it consists . 282 : 53 Renovation of the Will wherein it consists . 284 : 55 Renovation of our Natures the Foundation of spiritual Purification . 383 Renovation of our Nature how the Foundation of Right and Title to all other things . 509 : 18 Renovation of the Image of God the onely Cure of the Vanity , Disorder and Misery of our Souls . 568 : 7 Reparation of our Nature wherein it doth consist . 366 Representation of New Objects unto the Rational Faculties of Christ. 138 : 3 False Representations of the Death of Christ to the Minds of men . 495 : 38 All Repugnancy to Conversion taken away by Grace . 275 : 41 Residence of adverse Principles in the same Faculties of the Soul. 477 : 8 Resignation of all unto the Divine Will necessary . 527 : 17 How the Spirit may be Resisted . 165 : 8 Respect unto Gods Commands wherein it consists . 337 : 14 Restauration of the Image of God an End of Christs Incarnation . 554 : 1 Resting of the Spirit on any . 90 : 18 Resurrection of Christ assigned distinctly unto the Father , Son and Spirit . 147 : 11 Nothing Revealed by Christ unto the Church , but what is from Christ. 160 Divine Revelation the Rule and Measure of all Religion . 44 : 3 Revelation both materially and formally the Rule of Holiness . 412 : 3 Revelation of God by Christ of what sort . 556 : 6 Rewards and Punishments Enforcements of Obedience . 539 : 13 Inherent Righteousness what it is , and wherein it consists . 182 : 19 Righteousness of our own unto Justification not required . 332 : 13 Righteousness unto Justification not the End of Gospel Commands . 537 : 9 Word and Doctrine of Christ the Rule and Measure of Holiness . 445 : 52 Every Rule of Duties besides the Gospel imperfect . 560 : 14 S. First Sacerdotal Act of Christ. 143 : 9 Sacrifices were done really and spiritually by the Sacrifice of Christ. 386 Several sorts of Sacrifices and their use . ib. How the Lord Christ sanctified himself to be an Oblation or Sacrifice . 143 : 9 Sanctified Persons mistaken in the World. 188 Affections how depraved , how sanctified . 285 : 56 Sanctification of the Humane Nature of Christ in the Womb. 137 : 1 God the Author of our Sanctification . 322 : 3 Sanctification founded in Attonement . 323 : 3 Sanctification described . 323 , 324 : 5 Sanctification Two-fold . 324 : 7 Sanctification and Holiness inseparable from the Doctrine , Truth , and Grace of the Gospel . 325 : 8 Sanctification of Believers a Mysterious Work. 326 : 9 Sanctification and Holiness promised . 335 : 14 Sanctification and Regeneration how they differ . 339 : 4 Sanctification a Progressive Work. 339 , 340 : 4 , 5 , &c. Sanctification to be considered in its Principle and Progress . 358 Entire Work of the Holy Ghost in Sanctification explained . 435 : 35 Sanctification no less necessary than Justification . 505 : 14 Satisfaction of Christ the great Encouragement unto Holiness . 502 : 8 Saul how he Prophesied . 112 : 18 Scripture to be attended unto against cavilling Objections . 523 : 8 Secret Chambers where Christ is not , what is intended by them . 152 : 15 Seers whence Prophets were so called . 102 : 8 Selfish men unlike to God. 516 : 29 Seminal prolisick Vertue communicated by the Holy Spirit unto the Creation . 73 : 9 Sending of the Spirit , and how God is said to send him . 84 : 8 Servile Fear the Nature of it . 404 Shame inseparable from the Filth of Sin. 375 Casting off Shame the highest Aggravation of Sin. 377 : 5 Sheweth the things of Christ to Believers , the things of Christ of two sorts . 165 : 6 Signs and Wonders no infallible Testimony of true Prophets . 18 : 22 Miraculous Works called Signs and why . 115 : 21 No outward Sign can have in it self the Nature of Regeneration . 180 : 16 Various Significations of the Name Spirit . 30 , 31 , 32 , 33 : 2 , 3 , 4 , 5 , 6. One singular Spirit of God declared in the Scripture . 33 : 8 Great Significations depending on a single Letter . 114 : 20 Sin against the Holy Ghost why remediless . 12 : 14 Where Original sin is denyed , Regeneration cannot be effected . 186 : 24 Sin compared unto all things that are defiled and polluted . 372 : 3 Sin fills all Sinners not obdurate with shame . 377 : 5 Glorying in Sin its Abomination . 397 : 12 Sin and Grace cannot bear Rule in the same Person at the same time . 429 : 25 Sin abides whilest we are in the flesh . 475 : 5 Sin weakened by the Improvement and Exercise of Grace . 478 : 8 Single Acts of Obedience will denominate no man holy . 415 : 8 Skill in the Original Text necessary to the Exposition of the Scripture . 30 : 4 Sloth in Holy Duties , the Evil and Danger of it . 508 : 17 Socinian Doctrine concerning the Holy Spirit . 47 : 7 New Soul of the Proselyte . 180 : 16 The Soul of Man the quickening Principle in Life Natural not in Life Spiritual . 243 : 13 The Soul and Body how sanctified . 368 Sending of the Holy Spirit the principal Promise of the New Testament . 8 : 9 Spirits how to be tryed . 17 : 25 Holy Spirit known by his Operations . 21 : 24 Letter of the Scripture profiteth not the Jewes whilest they have not the Spirit . 24 : 26 Dispensation of the Spirit not confined unto the first times of the Church . 25 : 28 The Name Spirit with the several Significations of it in the Scripture confirmed . 28 : 2 The good Spirit and the holy Spirit the same . 38 : 12 Holy Spirit in what sence called the Spirit of God. 38 : 13 Holy Spirit how called the Spirit of the Son. 39 : 14 The Spirit not called the Spirit of Christ because he was anoynted with him . 40 : 14 The Spirit not called the Spirit of Christ because he inspired the Prophets to foretell his Coming . 41 : 16 The Spirit of Anti-Christ what it is . 41 , 42 : 17 The Holy Spirit an Eternal Infinite Intelligent Person . 46 , 47 , 48 , 49 , &c. 7 , 8 , 9 , 10 , &c. The Holy Spirit hath a spiritual Substance and subsistence of his own . 54 : 18 Why the Holy Spirit never appeared in the Person of a Man. 55 : 18 The Holy Spirit the Author of the Ministry of the Church . 61 : 26 The Holy Spirit the Object of mens Actings in Religion . 62 : 28 The Holy Spirit not a Quality or Vertue of the Divine Nature . 64 : 30 The Holy Spirit expressely called God. 64 : 31 The Spirit of the Lord is Jehova . 65 : 31 Spirit of God and the Breath of God the same . 75 : 12 The Holy Spirit given of God , and how . 80 : 3 The Spirit how given by the Father in the way of Authority . 81 : 4 The Holy Spirit compared unto Fire and Water , and why . 88 : 13 The Holy Spirit One , dividing as he pleaseth to others . 94 : 21 Good Spirit of God over-ruling the Devil . 112 : 18 Spirit of God the onely Author of all things good and excellent under the Old Testament . 119 : 28 The Spirit and his Graces the great subject of all the Prayers of Believers . 124 : 5 The Holy Spirit the Promise and Legacy of Christ. 124 : 6 The Holy Spirit the Spirit of the Son , as well as of the Father , what followeth thereon . 130 : 8 The Spirit how and when given by Christ. 157 : 3 The Holy Spirit supplyes the Bodily absence of Christ. 158 : 5 How the Spirit glorified Christ. 161 The Spirit that is born of the Spirit , what it is . 173 : 3 Holy Spirit worketh by Means ordinarily . 187 : 25 Things of the Spirit of God what they are . 218 : 26 Holy Spirit the immediate Author of Regeneration . 254 : 4 The Holy Spirit the immediate Sanctifier of all Believers . 337 : 15 The Holy Spirit promised with respect unto his Effects . 357 : 2 The Spirit that is formed in Believers , what it is . 418 : 12 Holy Spirit the principal efficient Cause of the Mortification of Sin. 481 : 15 , &c. Vse of Spiritual Gifts . 2 : 1 Abuse of Spiritual Gifts . ibid. Spiritual Gifts , their Author , Nature , Vse and End. 5 , 6 , 7 : 4 , 5 , 6 , 7. Spiritual Mercies all from the Holy Spirit . 125 : 7 No spiritual Good in any one by Nature . 166 : 10 Spiritual Troubles by some despised . 197 : 10 Spiritual and Natural how opposed . 217 : 25 Spiritual things Foolishness unto men of corrupt Affections . 233 : 53 Spring of spiritual Life in God. 246 : 22 Spiritual Life what it is , and wherein it doth consist . 246 : 23 Spiritual things how spiritually to be discerned . 282 : 53 Spiritual Life wherein it consists . 419 : 13 Spiritual things how they are to be taught . 460 : 78 Spiritual Life and Natural compared in their Powers and Acts. 465 : 7 Work of the Spirit towards the Humane Nature of Christ in the State of the Dead . 146 : 10 State of Regeneration the same in all . 179 : 14 Strength by spiritual Aids from the Holy Spirit . 383 Strength administred in each Covenant to fulfill its tearms . 545 : 21 Stupidity in sinning . 397 : 12 Variety of Style in the Holy Scripture whence it proceedeth . 114 : 20 Moral Suasion not the onely Means of Conversion . 256 , 257 , &c. 7 , 8 Submission to the Will of God how acted in the Sufferings of Christ. 145 Submission to the Will of God promoted by thoughts of Eternal Love. 527 : 17 All Sufficiency unto Obedience from God , none in our selves . 467 : 9 Suitableness between the Mind and Duty from Grace onely . 437 Sun Moon and Starres the Host of Heaven . 71 : 6 Supererogation the Vanity thereof . 333 : 13 Supernatural principle of holiness wrought by the Holy Ghost . 414 : 5 Suppositions of a State of Grace may be abused . 355 Surprizals with a Spirit of Prophecy . 86 : 11 Symbolical Actions how enjoyned the Prophets . 109 : 15 T. Teaching by the Holy Ghost . 59 : 25 Advantages in the Teachings of Christ above all others . 559 : 12 How the Spirit teacheth us to pray . 349 : 9 Temptations how they hinder , and how they further the Growth of Holiness . 352 Tempting of the Spirit wherein it consists . 63 : 28 Testimony of the Spirit unto Christ with its Efficacy . 150 Skill in the Original Text necessary to the Exposition of the Scripture . 30 : 4 Thankfulness for Cleansing from sinne . 403 Three things required to render man meet to live to God. 76 : 14 Things represented in Vision to the Prophets . 108 : 14 Things against the Light of Nature , not really enjoyned the Prophets . 109 : 15 Three things required unto the Writing of the Scripture . 113 : 20 Things supposed unto the Work of the Holy Spirit towards the Church . 155 : 2 The same things ascribed unto the Holy Spirit and unto Men , in what sence . 168 : 9 Things in the Power of our own Wills required in order unto our Regeneration . 193 : 4 Things of the Spirit of God what they are . 218 : 26 Spiritual Things Foolishness unto men of corrupt Affections . 233 : 53 Tongues and Hands of the Prophets guided by the Holy Ghost . 105 : 10 Mistake of sundry ancient Translations . 30 : 3 Doctrine of the Trinity the great Foundation of all Religion . 45 : 4 The holy Trinity revealed in the New Creation . 126 : 8 Troubles wherein we stand in need of Consolation , of two sorts . 360 Truth a Grace expressing the Image of God. 517 : 31 Tryal of Prophets and Prophecy under the Old Testament two-fold . 18 : 22 Two-fold State of all Mankind . 205 : 2 Two-fold Work of the Spirit in Sanctification , and Supplications answering each other . 348 : 9 V. Vanity of all Pleas and Pretences against the Divine Personality of the Holy Ghost . 49 : 10 Vanity of the Mind what it is , and wherein it consists . 211 : 15 Vanity the Nature and Causes of it in the World. 213 : 18 Vanity of Papal Inventions for the Purification of sin . 379 , 380 Valuation of the Means of Cleansing from sin . 403 : 14 Various Significations of the Name Spirit . 30 , 31 , 32 , 33 : 2 , 3 , 4 , 5 , 6. Variety of Duties required unto the Mortification of Sin. 490 : 28 All Vertue of the especial Operation of the Spirit of God. 77 : 15 Moral Vertues and Endowments in Civil things wrought by the Holy Spirit . 118 : 23 Moral Vertue is not the Holiness of Truth . 326 : 8 Vertues to be imitated in Christ. 450 : 59 Name and Nature of Moral Vertue examined . 459 : 78 Moral Vertue what intended thereby . 506 : 15 View by Faith of the Blood of Christ as sacrificed , and the Efficacy thereof . 389 : 6 View of Sin under suffering usefull . 392 View of the State of Nature necessary . 393 : 10 Vindication of the true sence of the Law by Christ. 557 : 7 , 8 Vine and Branches their mutual Relation and In-being . 456 : 70 No Violence or Force offered unto the Will by Grace . 271 : 33 Prophetical Visions by the Representation of things to the outward senses . 107 : 14 Visions and Representations of things of two sorts . 108 : 14 What is required to render Visions Divine Revelations . 109 : 14 No Vital Acts under the Power of Death spiritual . 246 : 21 Vivification what it is . 279 : 49 Divine Voluntary Actings constantly ascribed unto the Holy Spirit in the Scripture . 49 : 10 Articulate Voyces in Divine Revelations how formed . 106 : 12 Unalterable Decree of God that no unholy Person shall be saved . 521 : 4 Guilt of Unbelief notwithstanding Natural Impotency . 273 : 37 Unclean the same with Vnholy . 370 Things unclean by the Law , why made so . 375 Uncleansed sinners can never come to the Enjoyment of God. 394 : 10 Uncleansed Sinners can have no Communion with Christ. 406 : 16 Unction of Christ unto his Prophetical Office. 139 : 4 Understanding with all the proper Acts of it ascribed unto the Spirit . 55 : 19 The Understanding , the use of it , and how it is depraved . 212 : 16 Understanding corrupted as to the Object of its Acting . 281 : 52 No unholy Person can ever enjoy God. 505 : 13 Vanity of Unholy Persons pretending an Interest in the Mediation of Christ. 562 : 19 Unholy Persons how of all others they dishonour Jesus Christ. 563 : 20 Personal Union or the subsistence of both the Natures of Christ in one Person , the necessary Consequent of Assumption . 129 : 5 Union with Christ notwithstanding the Defilement of Sin , how possible . 406 : 16 Union with Christ by Vertue of the New Creature . 407 Union with Christ wherein it consists . 419 : 13 Union with Christ and the Nature thereof . 453 : 66 Whether Union goe before Sanctification , and in what sence . 453 : 67 Universality the best Evidence of sincere Sanctification . 369 Unregenerate Persons must all perish . 253 : 2 Unregenerate Persons may pray for the Spirit . 361 : 4 Use of spiritual Gifts . 1 : 1 Use of Promises , Exhortations and Threatnings . 166 : 10 Use of Ordinances and Means necessary to the Progress of Holiness . 354 Diligent Use of Means required unto every one that would be holy . 521 : 4 Usefulness in the World depends on our Conformity to God. 512 : 22 W. Water poured on Grace to cause it to grow . 347 : 8 Fire and Water the Means of all Typical Cleansing . 371 : 1 Watching against Sin on the Account of its Defilement . 403 : 15 The Way whereby the Blood of Christ cleanseth from Sin , known to few . 384 : 3 The Way of Cleansing Sin made known by the Holy Spirit alone . 388 Wayes whereby Grace is encreased . 343 : 6 Wayes and Means whereby we may come to a Discovery of the Defilement of Sin. 395 The weakest Grace shal be preserved . 344 : 6 Weakness of Humane Reason to instruct us unto Obedience . 559 : 13 A Rational Will the most eminent Property of a Person , ascribed to the Holy Ghost . 57 : 2● The Will of the Spirit in all his Operations . 165 : 8 Christ not to be sought in the Wilderness , in what sence . 151 : 15 Will and Affections how under the Power of the Mind . 237 : 61 The Will of God the only Rule of Obedience . 249 : 27 Wills and Assections of men how wrought upon by the Word . 259 : 13 The Will in Conversion acts not but as it is acted . 271 : 35 Acts of the Will in Conversion how to be considered . 274 : 39 The Will considered as a Vital Faculty , and as a free Principle . 283 : 55 Will of God the Rule and Measure of our Obedience . 412 : 3 Every gracious Act of the Will wrought by the Holy Spirit . 470 : 14 Wisdom and Power of the Holy Spirit in the Preservation of Grace . 348 : 9 Wisdom of God to be considered in all Commands of Obedience . 543 : 18 , 19 , &c. Office of Witness-bearing unto the Lord Christi discharged by the Holy Spirit . 149 : 13 Witness of the Spirit . 168 : 9 Words the Means of any thing in us applyed to God , intend signs onely of it . 160 What the Word worketh instrumentally , the Spirit worketh effectually . 197 : 11 Word of God the onely Rule and Means of perswading the Soul to Conversion . 257 : 8 Word and Doctrine of Christ the Rule and Measure of Holiness . 445 : 52 Every divine Work distinctly assigned to each Person . 68 : 1 Work of the Spirit towards the Humane Nature of Christ in the state of the Dead . 146 : 10 Every Work of the Spirit is not sanctifying or saving . 166 : 9 Work of Illumination and Conviction wherein it comes short of Conversion . 199 : 16 Work of the Spirit in Regeneration not confined to Arguments and Motives . 261 : 19 Work of the Holy Ghost in Sanctification owned by all , the Nature of that Work questioned . 339 : 3 Work of Holiness secret and Mysterious . 351 : 10 Work of Grace variously carryed on in the Soul. 353 Work of the Holy Spirit in us as to the Subject and Object of it . 385 : 3 Entire Work of the Holy Ghost in Sanctification explained . 435 : 35 What Works ascribed distinctly to the Father , what to the Son , and what to the Holy Spirit . 69 : 2 Works supposed satisfactory for Sin , overthrow the Gospel . 331 : 13 Workings of the Spirit of God on and in men of the World. 77 : 15 Writing of the Scripture an Effect of the Holy Ghost . 113 : 19 Three things required unto the Writing of the Scripture . 113 : 20 Z. Zeal to the Glory of God how Acted by Christ in his Oblation . 144 A TABLE of some Places of Scripture Explained or Applyed in this Treatise . GENESIS . Chapters . Verses . Pages . Sections . 1 2 38 13 1 2 72 8 1 22 32 7 1 26 , 27 75 11 2 7 74. & 465 10 , & 6 3 8 29 2 4 4 53 16 6 5 211 , 366 15 6 6 63 28 8 1 29 2 8 11 53 16 9 1 , 2 510 18 17 1 334 , 413 13 , & 4 EXODUS . 4 8 115 21 7 1 102 8 31 2 , 3. 118 25 LEVITICUS . 1 11 385 4 9 24 53 16 NUMBERS . 11 16 , 17 95 , 116 21 12 8 106 12 19 4 , 5 , 6. 389     20 387 4 ●4 1 112 18 DEUTERONOMY . 5 29 424 17 13 1 , 2 18 22 18 20 14 17 30 6 417 11 32 12 65 31 JOSHUA . 10 11 115 12 12 22 112 18 JUDGES . Chapters . Verses . Pages . Sections . 3 10 17 15 5 20 71 6 I. SAMUEL . 10 9 117   16 14 36 11   15 91 19 18 10 37 11 19 24 110 17 II. SAMUEL . 23 2 101 7 I. KINGS . 22 6 13 16 22 26 15 18 22 21 , 22. 33 7 22 18 108 14 II. KINGS . 2 9 95 21 I. CHRONICLES . 12 18 90 16 28 12 105 10 28 19 113 19 EZRA . 9 6 396   JOB . 9 29 , 30 , 31 379   26 13 71 7 32 4 58 22 33 4 75 12 PSALMS . 1 4 29 2 5 4 , 5 , 6. 500 3 8 3 72 7 Psalms . Verses . Pages . Sections . 16 11 146 10 18 21 , 22 , 23 490 28 19 12 , 13 408   33 6 35 9 38 5 377 5 40 6 , 7 , 8 144   45 13 329 12 5● 11 35 9   5 402     7 389 5 53 3 395   63 8 425 18 68 18 157 3 104 29 , 30. 73 9 139 13 , 14. 327 10 143 10 37 12 PROVERBS . 1 23 86 11 4 18 347 9 6 10 436 36 8 26 74 10 30 12 397 12 ECCLESIASTES . 5 6 31 5 12 10 114 20 SOLOMONS SONG . 5 2 , 3 436   ISAIAH . 4 4 370 1 6 6 , 7 54 17 11 1 , 2 , 3 131 , 59. 90 , 94. 23 , 18 , 20. 20 1 , 2 , 3. 109 15 32 15 86 11 40 27 , 28 342 5 40 31 431 30 44 3 88 13 45 1 77 , 118 15 , 22 57 9 , 10 376 , 232. 5 , 53 59 20 , 21 11 11 61 1 139 4 63 10 , 11 , 14 35 , 65 9 , 31 64 6 377 6 JEREMIAH . 2 22 379   4 22 216 22 20 9 103 8 23 28 104 10 23 33 , 36 108 14 31 33 418 11 52 23 32 6 EZEKIEL . Chapters . Verses . Pages . Sections . 8 3 109 16 13 3 32 7 16 60 , 61 62 , 63 396   36 25 , 26 , 27. 185 , 335 , 370 , 418 , 23 , 14 , 1 , 11. DANIEL . 10 9 107 13 12 3 83 7 12 9 104 10 HOSEA . 1 2 109 15 5 13 388   8 12 236 59 14 5 , 6 346 8 AMOS . 4 13 30 3 MICAH . 2 7 59 23 3 8 101 7 6 6 , 7 331 13 ZEPHANIAH . 3 17 91 18 ZECHARIAH . 4 7 78 16 12 8 342 5 13 1 387 , 394. 4 , 11. MATTHEW . 1 18 131 10 3 11 54 17 3 16 , 17 52 , 139 17 4 16 207 6 6 22 , 23 237 61 9 38 142 6 12 24 , 28 , 31 , 32. 63 , 141 6 , 29 24 26 151 15 27 46 130 6 28 19 45 , 50 , 51   MARK . 1 12 141 7 11 13 36   13 32 130 6 17 5 360   LUKE . Chapters . Verses . Pages . Sections . 1 35 131 10 2 11 5 3 2 40 137 2 3 16 88 13 4 1 141 7 4 14 142   6 43 185   11 13 123 5 12 50 145   JOHN . 1 13 173 3   15 457 71 3 3 , 4 , 5 , 6. 172 2   8 29 2   14 389 6   32 , 33. 52 15   34 140     35 45 5 4 14 91 , 426 19 , 20   24 34 9 5 19 , 20 , 23 161 6   26 162 6   23 155 6 7 39 121 1 10 34 , 35 116   11 51 111 18 14 17 82 , 122 5 , 2.   26 84 8 15 1 , 4 , 5. 476 7   5 345 6   16 , 19 8● , 89 4 , 16.   20 84 8   3 466 8 16 5 , 6 9 10   7 , 8 ▪ 9 , 10 , 11. 150     13 , 14 , 15. 162   ACTS . 1 2 157 4   4 , 5 , 6. 10 10   8 168 9 2 3 54 17   12 , 16. 115 ●1   17 107 ●3   22 141 6   23 40 15   24 1●7 11   33 156 3 5 3 , 4 64 31 5 9 62 28 7 51 162 8 8 19 6 6   13 , 21 , 23 180 16 10 44 90 17 10 10 108 14 12 9 108 14 13 24 61 26 16 16 , 17 112 18 19 3 51 15 20 28 , 32 62 , 58 27 , 22 ROMANS . 3 12 , 13 , 14 366   4 4 332 13 4 19 , 20 400   6 19 , 21 366 , 396   6 3 , 4 492 33 7 7 , 8 , 9 23 25 8 9 39 14 , 4 8 16 168 9   27 348 9   26 385 3   6 424 18   4 468 11   13 475 3   11 , 12 , 13 477 7   13 , 36 481 , 521 15 , 3 10 3 , 4 332 13   5 535 5 12 2 212 15 14 1 , 3 528 18 I. CORINTHIANS . 1 30 444 49 , 50 2 10 55 19 2 14 217 , 226 24 , 25 3 19 368 26 , 42 4 7 , 15 3 , 188 1 , 26 6 17 , 18 373 , 4●9 4 , 13 9 8 468 9 10 2 51 15 11 14 60 25 12 11 57 20 12 12 454 , 455   13 1 48 9 15 45 217 24   10 470 14 II. CORINTHIANS . 3 8 11 11 3 17 , 18 65 31 3 4 , 5 , 6 122 , 467 3 , 9 4 4 14 17 4 16 352   4 6 432 , 449 31 , 57     501 6 4 10 475 4 5 16 10 10 5 17 338 , 183 2 , 20 6 1 , 16 80 , 158 3 , 5 7 1 377 6 13 5 189 27 GALATHIANS . Chapters . Verses . Pages . Sections . 1 20 458 72 2 20 144   2 17 536 8 3 5 85 9 4 4 133 13 5 17 428 24 5 16 468 11 5 22 , 23 468 12 5 5 469 13 5 17 477   6 15 180 16 6 10 516 30 EPHESIANS . 1 10 76 14 1 4 520 , 442 45 , 3 1 22 , 23 454 , 455   2 10 184 , 466 21 , 7 2 3 231 57 2 1 238 1 4 14 16 20 4 30 63 28 4 7 , 10 140 , 159   4 22 , 23 , 24 184 21 4 17 , 18 , 19 210 , 240 14 , 15 , ● 4 24 325 , 367 8 4 15 , 16 455   5 2 , 25 146 , 371 9 5 26 , 27 387 , 407 4 5 9 , 30 419 , 469 13 , 12 PHILIPPIANS . 1 19 85 , 486 9 , 23 2 13 469 14 3 12 , 13 , 14 455   3 10 493 34 4 7 145   COLOSSIANS . 1 13 , 21 227 , 228 44 , 46 1 15 , 17 , 18 452 65 2 11 371 , 474 2 2 19 456   3 10 185 22 3 3 425 , 458 18 , 72 3 5 473 2 3 12 526 15 I. THESSALONIANS . 5 23 321 , 367 2 II. THESSALONIANS . 2 2 18 22 2 13 442 , 521 45 , 3. I. TIMOTHY . Chapters . Verses . Pages . Sections . 6 11 102 8 II. TIMOTHY . 2 19 , 22 522 5 , 8 TITUS . 2 11 , 12 421   3 6 87 , 173 13 , 4 3 4 , 5 , 6 173 4 3 5 383   HEBREWS . 2 4 93 , 168 20 , 9 2 13 145   6 10 328 10 9 14 143 8 9 19 , 20 , 21 , 22. 385 4 10 19 , 20 , 21 , 22. 372 3 11 6 361 5 JAMES . 1 2 , 3 , 4 , 343 6 2 10 554 3 3 4 57 20 I. PETER . 1 10 , 11 40 , 41 16 1 9 , 10 , 11 99 5 1 20 , 21 101 , 103 7 , 10     110 , 111 17 , 18 1 15 , 16 499   3 21 180 16 II. PETER . 1 4 , 16 26 , 184 30 , 21 1 3 339 , 345 4 , 7 1 5 , 6 , 7 343 , 442 6 , 4● 1 4 , 10 418 , 522 12 , 5 2 1 15 19 2 4 , 22 228 , 378 45 3 5 73 9 I. JOHN . 1 7 384 3 4 1 , 2 , 3 16 , 41 20 , 21 , 17 REVELATIONS . 1 4 , 5 , 66 , 94 33. 20. 1 6. 403 14 2 2 16 20 22 17 169 9 FINIS . Notes, typically marginal, from the original text Notes for div A53720-e1400 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Loc. So also Ambros. and Theophylact . in Loc. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Loc. * Spiritualia illis traditurus , exemplum prioris conversationis memorat ; ut simulacrorum fuerunt forma colentes idola , & ducebantur duce voluntate doemonirū ; ita & colen̄tes deum sint forma legis dominicae . Ambros. in loc . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in loc . Crel . de Sp. S. Prolegom . p. 29 , 30 , 31. * Ex hoc capite & proximo licet conjicere quae fuerint dotes illius veteris Ecclesiae Christianae , priusquam tot ceremoniis , opibus , imperiis , copiis , bellis aliisque id genus esset onerata . Nunc fere tot praeclara munia ad unam potestatem redacta sunt : h. e. Christi tituto palliatam Tyrannidem . Quid enim aliud est potestas nisi adsit animus Apostolicus ? Erasm. Annot. ad v. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Homil. 15. de fide . * Spiritus Sanctus ad hoc missus a Christo , ad hoc postulatus de Patre ut esset Doctor Veritatis , Christi Vicarius , Tertul. advers . Haeret. c. 28. Quoniam Dominus in caelos esset abituius , Paracletum Discipulis necessario dabat , ne illos quodammodo pupillos , quod minimè decebat , relinqueret ; & sine Advocato & quodam Tutore desereret . Hic est enim qui ipsorum animos mentesque firmavit , qui in ipsis illuminator rerem Divinarum fuit ; quo confirmati , pro Nomine Domini nec Carceres nec Vincula timuerunt ; quin imo ipsas seculi potestates & tormenta calcaverunt , armati jam sclicet per ipsum atque firmati , habentes in se dona quae hic idem Spiritus Ecclesiae Christi sponsa , quasi quaedam ornamenta distribuit & dirigit , Novatian . de Trinitat . Totum ex Spiritus Sancti constat ducatu , quod devii diriguntur , quod impii converuntur , quod debiles confirmantur . Spiritus rectus , Spiritus Sanctus , Spiritus Principalis regit , componit , consummat & perficit , Nostras inhabitat mentes &c. corda quae possidet , nec errare patitur , nec corrupi , nec vinci quos docuerit , quos possederit , quos gladio potentissimae veritatis accimet ir , Cyprian . de Spirit . Sanct. * Praesentia spiritali cum eis erat ubique futurus post Ascensionem suam , & cum tota Ecclesia sua in hoc mundo usque in consummationem seculi : — Neque enim de solis Apostolis potest intelligi , sicut dedisti ei potestatem omnis carnis , ut omne quod dedisti ei det eis vitam aeternam ; sed ubique de omnibus quibus in eum credentibus vita aeterna datur . August . Tractat. 106. in Evangel . Johan . Munus hoc quod in Christo est , in consummationem seculi nobiscum ; hoc expectationis nostrae solatium , hoc in donorum operationibus futurae spei pignus est ; hoc Moralium lumen , hic splender animarum est . Hilar. lib. 2. de Trinitat . * Hic est qui Prophetas in Ecclesia constituit , magistros erudit , linguas dirigit , vertutes & sanctitates facit , opera mirabiliagerit , discretiones Spirituum porrigit , gubernationes contribuit , consilia suggerit , quaeque alia sunt Charismatum dona componit & degerit ; & ideo Ecclesiam Domino undique & in omnibus consummatam & perfectum facit . Tertul. * Hic est qui operatur ex aquis , secundam Nativitatem , semen quoddam divini generis , & conserator caelestis Nativitatis ; Pignus promissae haereditatis & quasi chirographum quoddam aeternae salutis ; qui nos Dei faciat Templum & nos efficiat domum , qui interpellat divinas auces pro nobis gemitibus ineloquacibus , advocationis officia , & defensionis exhibens nunera , inhabitator corporibus nostris ductus , & Sanctitatis effector ; Hic est qui inexplebiles cupiditates coercet &c. Novat de Trinitat . * Omnibus quidem quae divina sunt cum Reverentia & vehementi cura oportet intendere , maxime autem his quae de Spiritus Sancti divinitate dicuntur , praesertim cum Blasphemia in eum sine venia sit ; ita ut blasphemantis poena tendatur non solum in omne praesens seculum , sed etiam in futurum . Ait quippe Salvator , Blasphemanti in Spiritum Sanctum non esse remissionem , neque in isto seculo neque in futuro : unde magis ac magis intendere oportet quae Scripturarum de eo sit relatio , ne in aliquem , saltem per ignorantiam , Blasphemiae error obrepat . Dydym . de Spir. Sanct. lib. 1. Interpret . Hieron . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in 1 Cor. 12. † Ita dico Lucili ; sacer inter nos spiritus sedet , bonorum malorumque nostrorum observator & custos ; prout a nobis tractatus est , ita ipse nos tractat . Senec. Epist. 41. * Quoniam quidam temeritate potius quam recta via etiam in superna eriguntur , & haec de Spiritu Sancto Jactitant , quae neque in Scripturis lecta , nec a quoquam Ecclesiasticerum Veterum usurpata sunt , compulsi sumus celeberrimae Exhortationi fratrum cedere , quaeque sit nostra de eo opinio etiam Scripturarum Testimoniis comprobare ; ne imperitia tanti dogmatis , hi qui contraria opponunt decipiant eos qui sine discussione sollicita in adverfariorum sententiam statim pertra●untur . Didym . de Sp. S. Lib. 1. * Appellatio Spiritus Sancti , & ea quae monstratur ex ipsa appellatione substantia , penitus ab his ignoratur , qui extra sacram Scripturam philosophantur ; solummodo eum in nostratibus literis & notio ejus & Vocabulum refertur tam in Nobis quam in Veteribus , Didym . de Spirit Sanc. lib. 1. * Adesto Sancte Spiritus , & paraclesin tuam expectantibus illabere Caelitus , Sanctifica templum corporis nostri & consecra in habitaculum tuum ; Desiderantes te animas tua praesentia laetifica , dignam te habitatore domum compone ; adorna thalamum tuum , & quietis tuae reclinatorium , circumda varietatibus Virtutum ; sterne pavimenta pigmentis ; niteat mansio tua carbunculis flammeis , & Gemmarum splendoribus ; & omnium Chrismatum intrinsecus spirent Odoramenta ; affatim balsami liquor flagrantia sua cubiculum suum imbuat ; & abigens inde quicquid tabidum est , quicquid corruptelae seminarium ; stabile & perpetuum hoc facias gaudium nostrum , & creationis tuae renovationem in decore immar●●ssibili solides in aeternum . Cyprian . de Sp. Sa. * Quia vero Spiritus Vocabulum multa significat , enumerandum est breviter quibus rebus nomen ejus aptetur : Vocatur . Spiritus & Ventus , sicut in Ezechiele ; Tertiam partem disperges in Spiritum ; hoc est in Ventum . Quod si voles secundum historiam scribere quod scriptum est ; in spiritu violento conteres naves Tharcis , non aliud ibi spiritus quam ventus accipitur : Neo non Solomon inter multa hoc quoque munus a Deo accepit ut sciret violentias spirituum ; non aliud in hoc se accepisse demonstrans , quam scire rapidos ventorum flatus , & quibus causis eorum natura subsistat . Vocatur & anima spiritus us in Jacobi Epistola . Quomodo corpus tuum sine spiritu mortuum est ; manifestissime enim spiritus hic nihil aliud nisi anima nuncupatur . Juxta quam intelligentiam Stephanus animam suam Spiritum vocans ; Domine inquit Jesus suscipe Spiritum meum . Illud quoque quod in Ecclesiastice dicitur , quis scit an spiritus hominis ascendat sursum , & spiritus Jumenti descendat deorsum . Considerandum ultimo num & pecudum animae spiritus appellentur . Dicitur etiam excepta anima , & excepto spiritu sancto , spiritus alius quis esse in homine de quo Paulus scribit ; Quis enim scit hominum ea quae sunt hominis , nisi spiritus hominis qui in eo est ? Sed & in alio loco idem Apostolus a nostro spiritu spiritum Dei secernens ait , ipse spiritus testimonium perhibet spiritui nostro ; hoc significans , quod spiritus Dei , id est , spiritus sanctus testimonium spiritui nostro praebeat , quem nunc diximus esse spiritum hominis . Ad Thessalonicenses quoque , integer , inquit , spiritus vester & anima & corpus . — Appellantur quoque supernae rationabilesque virtutes , quae solet Scriptura Angelos & Fortitudines nominare , vocabulo spiritus ; ut ibi , qui facis Angelos tuos Spiritus ; & alibi , nonne omnes sunt administratores spiritus ? Rationales quoque aliae creaturae & de bono in malum sponte profluentes , spiritus passim , & spiritus appellantur immundi ; sicut ibi , cum autem spiritus immundus exierit ab homine , & in consequentibus ; assumit septem alios spiritus nequiores se. Spiritus quoque Daemones in Evangelio appellantur : sed hoc notandum , nunquam simpliciter spiritum sed cum aliquo additamento spiritum significari contrarium , ut spiritus immundus , & spiritus Daemonis ; hi vero qui sancti sunt spiritus absque ullo additamento spiritus simpliciter appellantur . Sciendum quoque quod nomen spiritus & voluntatem hominis & animi sententiam sonet . Volens quippe Apostolus non solum corpore sed & mente sanctum esse , id est , non tantum corpore , sed & motu cordis interno , ait , ut sitis sancti corpore & spiritu , voluntatem spiritu & corpore opera significans . Considera alium hoc ipsum in Esaia sonet quod scriptum est ; & scient qui spiritu errant , intellectum . — Et super omnia vocabubulum spiritus , altiorem & mysticum in scripturis sanctis significat intellectum ; ut ibi litera occidit , spiritus autem vivificat . Haec juxta possibilitatem nostri ingenii , quot res spiritus significet , attigimus . — Nonnunquam autem spiritus & Dominus noster Iesus Christus , id est , Dei Filius appellatur . Dominus autem spiritus est ut ante diximus ; ubi etiam illud adjunximus , spiritus Deus est , non juxta nominis communionem , sed juxta naturae substantiaeque consortium . — Porto adhaec necessario devoluti sumus , ut quia frequenter Appellatio Spiritus , in Scripturis est respersa Divinis , non labamur in nomine sed unumquodque secundum locorum varietates & intelligentias accipiamus . Omni itaque studio ac diligentia vocabulum Spiritus , ubi & quomodo appellatum sit contemplantes , sophismata eorum & fraudulentas Decipulas conteramus , qui spiritum sanctum asserunt creaturam . Legentes enim in Propheta ego confirmavi tonitruum , & creavi spiritum , ignorantia multiplicis in hac parte Sermonis putaverunt Spiritum Sanctum ex hoc vocabulo demonstrari ; cum in praesentiarum Spiritus nomen ventum sonet . Ergo ut praelocuti sumus , quomodo unumquodque dictum sit , consideremus ne forte per ignorantiam in barathrum decidamus erroris . Didym . de Sp. Sanct. lib. 3. * Discant ( homines ) Scripturae Sanctae consuetudinem ; nunquam Spiritum perversum absolute , sed cum additamento aliquo Spiritum nuncupari ; sicut ibi , Spiritu fornicationis seducti sunt . Et in Evangelio , cum autem Spiritus immundus exierit de homine , & caetera his similia . Hieronym . Comment . in Habbak . Cap. 2. † Qui Spiritum negant , & Deum Patrem negant & Filium ; quoniam idem est Spiritus Dei , qui Spiritus Christi est . Vnum autem esse Spiritum nemo dubitaverit ; etsi de uno Deo plerique dubitaverunt . Ambros. de Sp. Sanct. lib. 1. cap. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. de Adorand . Sp. Crell . Prolegom . † Sanctificationis bonitatisque vocabulim , & ad Patrem & ad Filium , & ad Spiritum Sanctum aeque refertur ; sicut ipsa quoque appellatio Spiritus . Nam & Pater Spiritus dicitur ut ibi , Spiritus est Deus ; Spiritus est Deus & Filius Spiritus , Dominus inquit Spiritus ejus : Spiritus autem Sanctus semper Spiritus Sancti appellatione censetur ; non quod ex consortio tantum Nominis cum Patre ponatur & Filio ; sed quod una Natura unum possideat & nomen . Didym . de Sp. Sanct. lib. 3. * Multa sunt Testimonia , quibus hoc evidenter ostenditur , & Patris & Filii ipsum esse Spiritum , qui in Trinitate dicitur Spiritus Sanctus . Nec ob aliud existimo ipsum proprie vocari Spiritum , cum etiam si de singulis interrogemur , non possimus non Patrem & Filium Spiritum dicere ; quoniam Spiritus est Deus , id est non Corpus est Deus sed Spiritus ; hoc proprie vocari oportuit eum , qui non est unus eorum , sed in quo communitas apparet amborum . August . Tractat. 99. in Johan . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Justin. Mart. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ub . Sup. * Neque post id locorum , Jugurthae dies aut nox ulla quieta fuit ; neque loco neque mortali cuiquam aut tempori satis credere ; civis hostisque juxta metuere : circumspectare omnia & omni strepitu pavescere , alio atque alio loco saepe contra decus regium requiescere , interdum somno excitus amplis animis tumultum facere ; ita formidine quasi vaecordia agitari . Bell. Jugur . * Nemo suspicetur alium Spiritum Sanctum fuisse in Sanctis , nimirum aute adventum Domini , & alium in Apostolis caeterisque Discipulis , & quasi nomina in differentibus esse substantiis ; possumus quidem testimonia de Divinis Literis exhibere , quia idem Spiritus & in Apostolis & in Prophetis fuerit . Paulus in Epistola quam ad Hebraeos scribit , de Psalmorum Volumine Testimonium proserens , a Spiritu Sancto id dictum esse commemorat . Didym . de Spirit . Sanct. lib. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. de Sp. Sanct. * In hae Divini Magisterii Schola , Pator est qui doce● & instruit ; Eilius qui ●rc●●s Dei nobis revelat & apperit , Spiritus Sanctus qui nos replet & imbuit . A Patre potentiam , a Filio sapientiam , a Spiritu Sancto accipimus Innocentiam ; Pater eligi● , Filius diligit , Spiritus Sanctus conjungit & unit . Cyprian . de Baptismo Christi . * Haec autem omnia operatur unus atque idem Spiritus , dividens singulis prout vult ; unde discentes operatricem & ut ita dicam distributricem naturam Spiritus Sancti ; non abducamur ab his qui dicunt , operationem & non substantiam Dei esse Spiritum Sanctum , Et ex aliis quoque plurimis locis subsistens natura demonstratur Spiritus Sancti . Didym . de Spirit . Sanct. lib. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. Nec existimare debemus Spiritum Sanctum secundum substantias esse divisum quia multitudo bonorum dicatur — impassibilis enim & indivisibilis atque immutabilis est , sed juxta differentes efficientias & intellectus multis bonorum vocabulis nuncupatur ; quia participes suos , non juxta unam eandemque virtutem communione sui donet . Quippe cum ad utilitatem uniuscujusque aptus sit . Didym . lib. 1. * Baptizate Gentes in Nomine Patris & Filii & Spiritus Sancti . In Nomine dixit , non in Nominibus . Non ergo aliud nomen Patris , aliud nomen Filii , aliud nomen Spiritus Sancti , quam unus Deus . Ambros. de Sp. Sanct. lib. 1. cap. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athanas. Epistol . ad Serapionem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Homil. 17. in Sanctum Baptisma . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem advers . Eunom . lib. 4. Quicquid de Spiritu Sancto diximus hoc similiter de Patre & Filio communiter & indivise volumus intelligi ; quia sancta & inseparabilis Trinitas nunquam aliquid extra se sigillatim operari noverit . Ambros. in Symbol . Apost . c. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arethas , in Apocal. Commentar . cap. 1. * Hoc non est inaequalitas substantiae , sed ordo naturae ; non quod alter esset prior altero , sed quod alter esset ex altero . Aug. lib. 3. contra Maxentium , cap. 14. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gregor . Nyssen . ad Ablabium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basilius de Spirit . Sanc. cap. 16. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jobius apud Photium . lib. 122. cap. 18. * Hic Spiritus Sanctus ab ipso Mundi initio aquis legitur superfusus ; non materialibus aquis quasi vehiculo egens , quas potius ipse ferebat , & complectentibus Firmamentum dabat congruum motum & limitem praesinitum . Hujus sempiterna virtus & Divinitas , eum in propria natura ab inquisitoribus mundi antiquis Philosophis proprie investigari non posset , subtilissimis tamen intuiti sunt conjecturis compositionem Mundi ; compositis & distinctis Elementorum Affectibus presentem omnibus animam affusse , quae secundum genus & ordinem singulorum vitam praeberet & motum , & intransgressibiles figeret metas , & stabilitatem assignaret & usum . Hanc vitam , hunc motum , hanc rerum essentiam , Animam Mundi Philosophi vocaverunt , putantes caelestia corpora , Solem dico Lunam & Stellas ipsumque Firmamentum hujus animae virtute moveri & regi , & aquas & terram & aerem hujus semine impraegnari . Qui si Spiritum & dominum & creatorem & vivificatorem & nutritorem crederent omnium quae sub ipsosum , convenientem haberent ad vitam accessum . Sed abscondita est a sapientibus & prudentibus tantae rei majestas , nec potuit humani fastus Ingenii secretis interesse caelestibus , & penetrare ad superessentialis Naturae altitudinem ; & licet intelligerent , quod vere esset Creatrix & Gubernatrix rerum Divinitas , distinguere tamen nullo modo potuerunt quae esset Deitatis Trinitas , vel quae unitas vel quae personarum proprietas . Hic est Spiritus vitae cujus vivificus calor animat omnia & fovet & provehit & faecundat . Hic omnium viventium Anima , ita largitate sua se omnibus abundanter infundit , ut habeant omnia rationabilia & irrationabilia secundum genus suum ex eo quod sunt , & quod in suo ordine suae naturae competentia agunt ; on quod ipse sit substantialis anima singulis ▪ sed in se singulariter manens , de plenitudm● sua distributor magnificus proprias efficientias singulis dividit & largitur ; & quasi Sol omnia calefacieus subjecta , omnia nutrit , & absque ulla sui diminutione , integritatem suam de inexhausta abunda●tia quod satis est & sufficit omnibus commodat & impartit . Cyprian . lib. de Spirit . Sanct. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Hom. 15. de fide . * Etenim si de loco procedit Spiritus & in locum transit , & ipse Pater in loco invenitur & Filius : si de loco exit quem Pater mittit aut Filius , utique de loco transiens Spiritus & progrediens , & Patrem sicut corpus secundum impias interpretationes relinquere videtur & Filium . Hoc secundum eos loquor qui putant quod habet Spiritus descensorium motum ; venit non de loco in locum , sed de dispositione constitutionis in salutem Redemptionis . Ambros. de Sp. Sanct. lib. 1. cap. 10. * Quid igitur Spiritus Sancti operatione Divinius , cum etiam benedictionum suarum praesentem Spiritum Deus ipse testetur , dicens , Ponam Spiritum meum super semen tuum , & benedictiones meas super Filios tuos , nulla enim potest esse plena benedictio nisi per infusionem Spiritus Sancti . Ambros. de Sp. Sancto . lib. 1. cap. 7. * Significat autem effusionis verbum largam & divitem muneris abundantiam ; itaque cum unus quis alicubi aut duo Spiritum Sanctum accipiant non dicitur effundam de Spiritu meo , sed tunc quando in universas gentes munus Spiritus Sancti redundaverit . Dydim . de Sp. Sanc. lib. 1. * Spiritus Sanctus qui a Patre & Filio procedit , nec ipse caepit ; quia processio ejus continua est , & ab eo qui non caepit . Ambros. in Symbol . Apostol . cap. 3. Spiritus quidem Sanctus nec ingenitus est nec genitus alieubi dicitu● , ne si ingenitus diceretur sicut Pater , duo Patres in Sancta Trinitate intelligerentur ; aut sigenitus diecretur sicut Filius , duo itidem Filii in eadem estimarentur esse Sancta Te●uitate : sed tantummodo procedere de Patre & Filio salva fide dicendum est . Qui tamen non de Patre procedit in Filium , & de Filio procedit ad Sanctificandam ereaturam , sicut quidam male intelligentes credendum esse putabant , sed simul de utroque procedit . Quia Pater talem genuit Filium , ut quemadmodum de se , ita & de illo quoque procedat Spiritus Sanctus . August . Sermo 38. de Tempore . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Justin. Martyr . Expositio Fidei de recta Confess . † Nullus sine Deo , neque ullus non in Deo locus est . In Caelis est , in Inferno est , ultra Maria est . Inest interior , excedit exterior . Itaque cum habet atque habetur , neque in aliquo ipse , neque non in omnibus est . Hilar. lib. 1. de Trinitat . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Justin. Martyr . ad Graec. Cohortat . Aliter statuit Cyprianus seu quisquis fuit Author lib. de Spirit . Sanct. inter Opera Cypriani . Hic est Spiritus Sa●ctus quem Magi in Aegypto tertii signi ostensione convicti , cum sua defeciss● . praestigia faterentur , Dei digitum appellabant , & antiquis Philosophis ej●● intimarunt presentiam defuisse . Et licet de Patre & Filio aliqua sensissent Platonici , Spiritus tamen tumidus & humani appetitor favoris sanctificationem mentis Divinae mereri non potuit , & ubi ad profunditatem Sacramentorum deventum est , omnis eorum caligavit subtilitas , nec potuit insidelitas Sanctitudini propinquare . Cyp. de Spirit . Sanct. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Origen . Comment . in Matthaeum . Notes for div A53720-e42210 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb. Demost. Evangel . lib. 6. Proem . * Omnes Prophetae illa tantummodo sciebant quae illis fuissent a Domino revelata . Vnde & Rex Hieremiam dubio interrogat , si in ea hora qua cum illo loquebatur apud eum Sermo Domini haberetur . Sed & Eliseus dicit , quomodo haec Dominus abscondit a me , & Elias preter se esse alios qui Deum colerent ignoravit . Hierom. Comment . in Epist. ad Roman . Cap. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophil . ad Autolycum . lib. 2. † Prophetae voces itemque Virtutes ad fidem Divinitatis edebant . Tertul. Apol. Cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plotin . Ennead . 3. lib. 3. * Sed & hoc notandum ex eo quod dixerat ; ut videam quid loquatur , in me ; Prophetiam Visionem & Eloquium Dei non extrinsecus ad Prophetas fieri , sed intrinsecus & interiori homini respondere . Vnde & Zacharias , & Angelus inquit , qui loquebatur in me , Hieron . Comment . in Habbak . Cap. 2. * And whereas the Ancients contend against the Ebionites , Marcionites , and Montanists , as Epiphanius Advers . Haeres . lib. 2. Tom. 1 Haeres . 48. Hierom. Proaem . Comment . in Isaiam , that the Prophets were not used extatically , but understood the things that were spoken to them ; They did not intend that they had by vertue of their Inspiration a full Comprehension of the whole sense of the Revelations made unto them , but onely that they were not in or by Prophesie deprived of the use of their Intellectual Faculties , as it befel Satanical Enthusiasts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Epiphanius speaks . Wherefore upon these words of Austin , per quosdam scientes , per quosdam nescientes , id quod ex adventu Christi usque nunc & deinceps agitur praenunciaretur esse venturum , de Civitat . Dei , lib. 7. cap. 32. One well adds , Prophetae nec omnes sua vaticinia intelligebant , nec qui intelligebant omnia intelligebant : non enim ex se loquebantur sed ex superiore Dei afflatu ; cujus consilia non omnia eis erant manifesta ; utebaturque Deus illis non velut consultis futurorum , sed instrumentis quibus homines alloqueretur . * Nec aer v●ce pulsatus ad aures eorum perveniebat , sed Deus loquebatur in animo Prophetarum . Hieron . Proem . in lib. 1. Commentar . in Isa. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tatian . Assyr . Contra Graecos . Sunt autem multa genera Prophetandi , quorum unum est Somni●rum quale fuit in Daniele . Hieron . in Hieremiam , cap. 23. * Propheta Deum qui corporaliter invisibilis est , non corporaliter sed spiritualiter videt . Nam multa genera Visionis in Scripturis Sanctis inveniuntur . Vnum secundum oculos corporis , sicut vidit Abraham tres viros sub Ilice Mambre . Alterum secundum quod imaginamur ea quae per Corpus sentimus . Nam & pars ipsa nostra cum Divinitus assumitur , multa revelantur non per oculos corporis , aut aures , aliumve sensum carnalem , sed tamen his similia , sicut vidit Petrus discum illum submitti a Coelo cum variis animalibus . Tertium autem genus Visionis est secundum mentis intuitum quo intellecta conspiciuntur v●ritas & sapientia ; sine quo gene●●●●● duo quae prius posui vel infractu●s● sunt vel in Errorem mittunt . August . c●ntra Adamantum cap. 28. * Prophetae erant Baal , & Prophetae confusionis , & alii ossensionum , & quoscunque vitiosos prophetas Scriptura Commemorat . Hieron . Comment . in Epist. ad Titum . cap. 1. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Origen . Commentar . in Johan . Tom. 30. Prophetiae mysterio usi sunt etiam qui exorbitaverant a vera Religione , quia & illis dedit Deus Verbum suum ut mysteria futura pronunciarent hominibus . Hieron . Comment . in Job , cap. 33. Nam & Prophetare & Daemonia excludere & virtutes magnas in terris facere sublimis utique & admirabilis res est , non tamen regnum coeleste consequitur quisquis in his omnibus invenitur , nisi recti & justi itineris observatione gradiatur . Cyprian . de Veritat . Ecclesiae . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Origen . Comment . in Johan . Sect. 30. * Saul invidiae stimulo suscitatus & malo Spiritu saepe arreptus , cum David occidere vellet , & ipse David tunc cum Samuele & caeterorum Prophetarum c●neo Prophetaret , misit Saul nuncios & ipsum interficiendum de medio Prophetarum rapere Jubet . — Sed & ipse cum inter Prophetas venerat Prophetabat . — Quoniam Spiritus Sancti verba non dicentium merito pensantur , sed ipsius voluntate ubicunque voluerit proferuntur . At vero quidam in hoc loco aestimant quod Saul non Divino Spiritu sed malo illo quo saepe arripiebatur per totum illum diem Prophetaret . — Sed qualiter hoc se●tiri potest cum ita scribitur ; & Sanctus est super eum Spiritus Domini & ambulans prophetabat ? nisi forte sic in hoc loco accipiatur Spiritus Domini quomodo & alio loco Spiritus Domini malus Saul arripiebat . Verumtamen ubicunque siue additamento Spiritus Dei vel Spiritus Domini vel Spiritus Christi in Scripturis Sanctis invenitur , Spiritus Sanctus esse a nullo sano sensu dubitatur . Vbicunque vero cum additamento Spiritus Domini malus dicitur esse , intelligitur Diabolus esse , qui Domini propter ministerium , malus propter vitium dictus videtur . August . de mirabil . Scripturae , lib. 2. cap. 10. * Gratias ago tibi elementissime Deus , quia quod quaesivi mane prior ipse donasti . Cypri . de Baptism . Christi . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athanas. Orat. 4. Ad. Arian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysostom . Tom. 7. Serm. 117. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Leontius Byzantinus , de Sectis . * Maximum in tota creatura Testimonium de Divinitate Spiritus Sancti Corpus Domini est ; quod ex Spiritu Sancto esse creditur secundum Evangelistam , Mat. 1. sicut Angelus ad Josephum dicit , quod in ea natum est de Spiritu Sancto est . Athanasius de fid . Vn. & Trin. Creatrix virtus altissimi , superveniente Spiritu Sancto in virginem Mariam , Christi corpus fabricavit ; quo ille usus Templo sine viri natus est semine . Didym . de Sp. Sanct. lib. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concil . Constantinop . ad Origenistas . * Quomodo prosiciebat sapientia Dei ? doceat te ordo Verborum . Profectus est aetatis , Profectus est Sapientiae , sed humanae . Idea aetatem ante praemisit , ut secundum homines crederes dictum ; aetas enim non Divinitatis sed Corporis est . Ergo si proficiebat aetate hominis proficiebat sapientia hominis . Sapientia autem sensu proficit , quia a sensu Sapientia . Ambros. de Incarnat . Dom. Mysterio , Chap. 7. N●m & Dominus homo accepit communicationem Spiritus Sancti ; sicut in Evangeliis legitur ; Jesus ergo repletus Spiritu Sancto , regressus est a Iordane . Haec autem absque ulla calumnia de Dominico homine , qui totus Christus , unus est Jesus Filius Dei , sensu debemus pietatis accipere , non quod alter & alter sit , sed quod de uno atque eodem quasi de altero secundum naturam Dei , & hominis disp●tatur ; Didym . de sp . San. Lib. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost . Homil. de Spiritu Sancto . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jobius apud Photium . lib. 122. Notes for div A53720-e68380 * Si in Gratia , non ex natura Aquae , sed ex praesentia est Spiritus Sancti : numquid in Aqua vivimus , sicut in Spiritu ? numquid in Aqua signamur sicut in Spiritu ? Ambros. de Spirit . Sanct. lib. 1. cap. 6. * Similiter ex Spiritu secundum Gratiam nos renasci , Dominus ipse testatur Dicens ; quod natum est ex carne , caro est , quia de carne natum est ; & quod natum est de Spiritu , Spiritus est , quia Spiritus Deus est . Claret igitur spiritalis quoque generationis authorem esse Spiritum Sanctum , quia secundum Deum creamur & Filii Dei simus . Ergo cum ille nos in regnum suum per adoptionem sacrae regenerationis assumpserit , nos ei quod suum est denegamus ? ille nos supernae generationis haeredes fecit , nos haereditatem vindicamus , refutamus authorem : sed non potest manere beneficium cum author excluditur ; nec author sine munere , nec sine authore munus . Si vindicas Gratiam , crede potentiam ; si refutas potentiam , gratiam ne requiras . Sancti igitur Spiritus opus est Regeneratio ista praestantior , & novi hujus hominis qui creatur ad imaginem Dei autor est Spiritus , quem utique meliorem hoc exteriori esse nostro homine nemo dub●taverit . Ambros. de Sp. San. l. 2. c. 9. * Denique quomodo respondeat advertite , & videte latebras ambiguitatis falsitati praeparare refugia , ita ut etiam nos cum primum ea legimus , recta vel correcta propemodum gauderemus . August . de Peccat . Orig. cap. 18. Mihi pene persuaser it hanc illum gratiam de qua quaestio est confiteri ; quo minus in multis ejus opusculi locis sibiipsi contradicere videretur . Sed cum in manus meas & alia venissent quae posterius latiusque scripsit , vidi quemadmodum etiam illic gratiam nominare sed ambigua generalitate quid sentiret abscondens , gratiae tamen vocabulo frangens invidiam , offensionemque declinans . Id. de Grat. Christ. lib. 1. cap. 37. Vid. August . lib. 1. cont . Julianum cap. 5. lib. 3. cap. 1. lib. de gest . Pelag. cap. 30. Epist. 95. ad Innocent . Epist. Innocent . ad August . N●gant etiam quam ad Sacram Christi virginem Neme●iadem in oriente conscripsimus , & noverint nos ita hominis laudare naturam ut Dei semper addamus auxilium , ( verba Pelagii quibus respondet Augustinus ) istam sane lege , mi●ique pene persuaserat , hanc illam gratiam de qua quae quaestio est confiteri . Id. ubi supra . * Fefellit Judicium Palaestinum propterea ibi videtur purgatus ; Romanam vero Ecclesiam , ubi cum esse notissimum scitis fallere usque-quaque non potuit , quamvis & hoc fuerit utrumque conatus . Tanto Judices fefellit occultius , quanto exponit ista versutius . August . lib. de peccat . Orig. cap. 16. * Per inhaerentem Justitiam int●lligimus supernaturale donum gratiae sanctificantis , oppositum originali peccato , & in singulis animae facultatibus reparans & renovans illam Dei imaginem , quae per peccatum originale foedata ac dissipata fuit . Originale peccatum mentem tenebris implevit , haec infusa gratia lumine caelesti collustrat . Istud , cor humanum 〈◊〉 & odi● Dei ac Divinae Legis 〈◊〉 , haec infuse Justitia 〈◊〉 emollit & more boni accendit & i●st●●●at . Postremo illud affectus omnes atqu . ipsum appetitum rebellione infecit ; haec ren vata Sanctitas in ordin●m 〈◊〉 pertu●● it as affectiones , & ips●m rebellem 〈◊〉 Dominio spoliat , & quasi sub Jug●m mittit . Davenant . de Jus●it . Habit. cap. 3. Fides tanquam radix imbre suscepto hae●et in animae solo ; ut cum per legem Dei excoli caeperit surgant in ea rami qui fructus operum ferant . Non ergo ex operibus radix Justitiae , sed ex radice Justitiae seuctus aperum crescit . Origen . lib. 4. in Epist. ad Roman . * 〈…〉 * Sicut in nativitate carnali omnem nascentis hominis voluntatem praecedit operis Divini formatio , sic in spirituali nativitate qua veterem hominem deponere incipimus . Fulgent . de Incarnat . & Grat. Christ. c. 29. Forma praecessit in carne Christi , quam in nostra fide Spiritualiter agnoscamus ; Nam Christus Filius Dei , secundum carnem de Spiritu Sancto conceptus & natus est : Carnem autem illam nec concipere virgo posset nec parere , nisi ejus carnis Spiritus Sanctus operetur exordium . Sic etiam in hominis corde nec concipi fides potuit nec augeri , nisi eam Spiritus Sanctus effundat & nutriat . Ex eodem namque Spiritu renati sumus , ex quo Christus natus est . Idem . cap. 20. * Adjuvat nos Deus ( the words of Pelagius ) per doctrinam & revelationem suam , dum cordis nostri oculos aperit , dum nobis , ne praesentibus occupemure , futura demonstrat , dum Diaboli pandit insidias , dum nos multiformi & ineffabili dono gratiae caelestis illuminat . August . lib. de Grat. cont . Pelag. & Caelest . cap. 7. * Sunt quaedam opera externa ab hominibus ordinarie requisita priusquam ad statum Regenerationis aut Conversionis perducantur , quae ab iisdem quandoque libere fieri , quandoque libere omitti solent , ut adire Ecclesiam , audire verbi praeconium , & id genus alia . Sunt quaedam effecta interna ad Conversionem sive Regenerationem praevia , quae virtute Verbi Spiritusque in nondum regeneratorum cordibus excitantur , qualia sunt notitia voluntatis Divinae , sensus peccati , timor paenae ; cogitatio de liberatione , spes aliqua veniae . Synod . Derdrec . Suffrag . Theolog. Britan. ad Artic. quartum , Thes. 1. 2. * Heu miserum nimisque miserum quem torquet Conscientia sua , quam fugere not potest ; nimis miserum quem expectat Damnatio sua quam vitare non potest , nisi Deus eripiat . Nimis est infaelix cui mors aeterna est sensibilis ; nimis aerumnosus quem terrent continui de sua infaelicitate horrores . August . de contritione Cordis . * Nonne advertimus multos fideles nostros ambulantes viam Dei , ex nulla parte ingenio comparari ; non dicam quorundam haereticorum , sed etiam minorum ? Item nonne videmus quosdam homines utriusque sexus in conjugali castitate viventes sine querela , & tamen vel haereticos vel Paganos , vel etiam in vera fide & vera Ecclesia sic tepidos , ut eos miremur meretricum & bistrionum subito conversorum , non solum sapientia & temperantia , sed etiam fide , spe & Charitate superari . August . lib. 2. Quaest. ad Simplician . q. 2. * Di●o veterem Nativitatem atque adeo omnes vires naturae , qua naturali propagatione transfunduntur in s●b●lem in scriptura damnari ; maledictam cordis nostri imaginationem , rationem , os , manus , pedes peccato & 〈◊〉 inveluta in ●●bis omnia . Johan . Ferus in Evang. Joh. cap. 1. v. 23. Fide perdita spe relicta , in elligentia obcaecata , Voluntate captiva , homo quo in se repareter non invenit . de Vocat . Gent. l. 7. c 3. * Si quis per Naturae vigorem evangelizanti predie itioni nos consentire posse confirmat absque illuminatione Spiritus Sancti ; haeretico Fallitur Spiritu . Conc. Arausie . 2 Can 7. * Quomodo lux incassum circumfudit oculus caecos vel clausos , ita animalis homo non percipit ea quae sunt Dei. Bernliard . Ser. 1. sup . Cantie . † Si quis per naturae vigorem bonum aliquod quod ad salutem pertinet vitae aeternae cogitare ut expedit aut eligere , sive salutari , id est , Evangelicae praedicationi consentire posse confirmat , absque illuminatione & inspiratione Spiritus Sancti , qui dat omnibus suavitatem consentiendo & credendo veritati , haeretico fallitur Spiritu . Conc. Arausican . can . 2. can . 7. Ideo dictum est quia nullus hominum illuminatur nisi illo lumine veritatis quod Deus est ; ne quisquam putaret ab eo se illuminari , a quo aliquid audit ut discat , non dico si quenquam magnum hominem , sed nec si angelum ei contingat habere Doctorem . Adhibetur enim sermo veritatis extrinsecus Vocis Ministerio corporali ; verumtamen neque qui plantat est aliquid , neque qui rigat , sed qui incrementum dat Deus . Audit quippe homo dicentem vel Hominem vel Angelum , sed ut sentiat & cognoscat verum esse quod dicitur , illo lumine mens ejus intus aspergitur , quod aeternum manet , quod etiam in tenebris lucet . August . de Peccator . Meritis & Remissione . lib. 1. c. 25. * Firmissime tene & nullatenus dubites , posse quidem hominem , quem nec ignorantia literarum , neque aliqua prohibet imbecillitas aut adversitas , verba sanctae legis & Evangelii legere sive ex ore cujusdum praedicatoris audire ; sed ut quod audit percipiat etiam corde , ut mandata Dei facere velit , nemo potest nisi quem Deus gratia sua praeveniret , datâ divinitus bonâ voluntate & virtute , August . de fide ad Petrum cap. 32. * Magnum aliquid Pelagiani se scire putant quando discunt , non Juberet Deus quod sit non posse ab homine fieri , quis hoc nesciat ? sed ideo Jubet aliqua quae non possumus ut noverimus quid ab illo petere debeamus . Ipsa enim est quae orando impetrat , quod lex imperat . August . de Grat. & lib. Arbit . cap. 19. Sect. 30 Mandando impossibilia non praevaricatores Deus homines fecit sed humiles , ut omne os obturetur & reus fiat totus mundus Deo ; accipientes igitur mandatum , & sentientes defectum clamabimus ad caelum & miserabitur nostri Deus . Bernard . Serm. 50. in Cantic . † In nullo gloriandum , quia nihil nostrum est , Cyprian . lib. 3. ad Quirin . Fide perdita , spe relicta , intelligentia obcaecata , voluntate captiva , homo qua in se reparatur non invenit . lib. 1. de . Vocat . Gent. cap. 3. Sect. 40 Quicunque tribuit sibi bonum quod facit , etiamsi nihil videtur mali manibus operari , jam cordis innocentiam perdidit , in quo se largitori bonorum praetulit . Hieron . in Prov. cap. 16. * Magnum aliquid Pelagiani se scire putant quando dicunt , non Juberet Deus quod seit non posse ab homine fieri , quis hoc nesciat ? sed ideo Jubet aliqua quae non possumus ut noverimus quid ab illo petere debeamus . Ipsa enim est fides quae orando impetrat , quod lex imperat . August . de Grat. & lib. Arbit . cap. 16. O homo cognosce in praeceptione quid debeas habere ; in coruptione cognosce tuo te vitio non habere ; in oratione cognosce unde accipias quod vis habere . Idem de Corrupt , & Grat. Cap. 3. Mandando impossibilia non praevaricatores Deus homines fecit sed humiles , ut omne os obturetur & reus fiat totus mundus Deo ; accipientes igitur mandatum , & sentientes defectum elamabimus ad coelum Bernard . Serm. 50. in Cant. Quamvis dicamus Dei donum esse obedientiam , tamen homines exhortamur ad eam : sed illis qui Veritatis Exhortationem obedienter audiunt , ipsum domum Dei datum est , hoc est , obedienter audire ; illi autem qui non sic audit non est datum . August . de Dono perseverant . Cap. 14. * Manifestissime patet in impiorum animis nullam habitare virtutem ; sed omnia opera eorum immund esse atque polluta , habentium sapientiam non spiritalem sed animalem , non caelestem sed terrenam . Prosper . ad Collat. cap. 28. Omne etenim probitatis opus nisi semine verae exoritur fidei , peccatum est , inque erratum vertitur , & sterilis eumulat sibi gloria poenam . Prosper . de Ingratis . cap. 16. Multa laudibilia atque miranda possunt in homine reperiri , quae sine charitatis medullis habent quidem pietatis similitudinem . s●d non habent veritatem . Idem . ad Russin . de lib. Arbit . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athanas. de Semente . * Non est igitur Gratia Dei in liberi Arbitrii natura , &c. in lege at●ue Doctrina sicut Pelagius desipit . sed ad singulos actus datur illius voluntate de quo scriptum est ; Pluvium voluntarium segregabis Deus haereditati tuae . Quia & liberum Arbitrium ad diligendum Deum primi peccati granditate perdid●mus ; & lex Dei atque doctrina ou ●mvis sancta & justa , tamen occidit , si non vivificet Spiritus , per quem fit non ut audiendo sed ut obediendo , neque ut lectione sed ut dilectione teneatur . Quapropter ut in Deum ●r●damus & pie vivamus , non volentis neque currentis sed miserentis est Dei ; non quia velle non debemus & curr●re , sed quia ipse in nobis & velle operatur & currere , Non ergo gratiam dicamus esse Doctrinam , sed agnos●amus Gratiam quae facit prodesse Doctrinam ; quae Gratia si desit , videmus etiam obesse Doctrinam . August . Epist. 107. ad Vitalem . * Sed quid illud est quo corporeorum sensuum pulsantur , in agro cordis cui impend●tur ista cultura , nec radicem potest figere nec germen emittere , nisi ille summus & verus Agricola potentiā sui operis adhibuerit , & ad vitalem profectum ea quae sent plantata perduxerit . Epist. ad Demetriadem . * Omni dictamini rectae rationis potest voluntas se conformare ; sed diligore Deum super omnia est dictamen rectae rationis ; ratio enim dictat inter omnia diligenda esse aliquid summe diligendum . Item homo errans potest diligere creaturam super omnia , ergo etiam Deum ; mirum enim valde esset , quod voluntas se conformare possit dictamini erroneo & non recto . Biel. 2. sent . distinc . 27. q. Art. 4. * Hoc piarum mentium est , ut nihil sibi tribuant , sed totum Gratiae Dei ; undo quantumcunque aliquis det Gratiae Dei , etiamsi subtrahat potestati naturae aut liberi arbitrii a pietate non recedit ; cum vero aliquid Gratiae Dei subtrahitur & Naturae tribuitur quod Gratiae est , ibi potest periculum intervenire . Cassander . lib. Consult . Art. 68. * Pelagiana haeresiae quo dogmate Catholicam fidem destruere adorta sit , & quibus impietatum venenis viscera Ecclesiae atque ipsa vitalia corporis Christi voluerit occupare , notiora sunt quam ut opere Narrationis indigeant . Ex his tamen una est blasphemia , nequissimum & subtilissimum germen aliarum , quâ dicunt Gratiam Dei secundum merita hominum dari . ●●um enim primo tantam naturae humanae vellent astruere sanitatem ut per solum liberum arbitrium posset assequi Dei regnum ; eo quod tam plene ipso conditionis suae praesidio juvaretur ; ut habens naturaliter rationalem intellectum facile bonum eligeret malumque vitaret . Et ubi in utraque parte libera essent opera voluntatis , non facultatem his qui mali sunt deesse , sed studium . Cum ergo ni dixi totam justitiam hominis ex naturali vellent rectitudine ac possibilitate subsistere , atque hanc definitionem doctrina sana respueret , damnatum a Catholicis sensum & multis postea haereticae fraudis varietatibus coloratum , hoc apud se ingenio servaverunt , ut ad incipiendum , & ad proficiendum , & ad perserverandum in bono necessariam homini Dei Gratiam profiterentur . Sed in hac professione quomodo vasa irae molirentur irrepere , ipsa Dei Gratia vasis misericordiae revelavit . Intellectum est enim , saluberrimeque perspectum hoc tantum eos de Gratia confiteri , quod quaedam libero Arbitrio sit Magistra , seque per cohorlationes , per Legem , per Doctrinam , per Creaturam , per Contemplationem , per Miracula , perque terrores extrinscus judicio ejus ostendat ; quo unusquisque secundum Voluntatis suae motum , si quaesurit inveniat , si petierit , recipiat ; si pulsaverit introeat . Prosp. ad Ruffin . de lib. Arbit . * Inaniter & perfunctorie potius quam veraciter pro eis ut doctrinae cui adversantur credendo consentiant , Deo fundimus preces , si ad ejus non pertinet Gratiam convertere ad fidem suam , ipsi fidei contrarias voluntates . August . Epist. 107. * Prima Divini muneris Gratia est , ut erudiat nos ad nostrae humilitatis Confessionem , & agnoscere faciat , quod si quid boni agimus per illum possumus , sine quo nihil possumus . Prosp. sentent . 105. ex Augustinio . † Quicunque tribuit sibi bonum quod facit , etiamsi videtur nihil mali manibus operari , jam cordis innocentiam perdidit in quo se largitori bonorum praetulit . Hieron . in cap. 16. Proverb . O bone Domine Iesu , etsi ego admisi und● me damnare potes , tu non amisisti unde salvare soles . — Verum est Conscientia mea meretur Damnationem , & poenit●ntia mea non sufficit ad satisfactionem . Sed certum est quod Misericordia tua superat omnem ossensionem . Parce ergo mihi Domine , qui es salus vera & non vis mort●m peccatoris : miserere Domine peccatrici animae meae , solve vincula ejus , sana vulnera ejus . Ecce misericors Deus coram te exhibeo animam meam , virtutum muneribus desolatam , catenis vitiorum ligatam , pondere peccatorum gravatam , delictorum sordibus foedatam , discissam Vuln●ribus Doemonum ▪ putidam & foetidam ●●eribus criminum : his & aliis gravioribus malis quae tu melius vides quam ego , obstrictam , oppressam , circumdatam , obvolutam , bonorum omnium relevamine destitutam , &c. Gratia qua Christi populus sumus hoc cohibetur Limine nobiscum , & formam hanc ascribitis illi ; Vt cunctos vocet illa quidem invitetque , neque ullum Praeterieus studeat communem adferre salutem Omnibus , & totum peccato absolvere Mundum . Sed proprio quenque Arbitrio parere vocanti , Judicioque suo , mota se extendere mente Ad lucem oblatam , quae se non substrahat ulli ; Sed cupidos recti juvet illustretque volentes . Hinc adjutoris Domini bonitate Magistra Crescere virtutum studia , ut quid quisque petendum Mandatis didicit jugi sectetur amore . Prosp. de Ingratis cap. 10. * Ploremus coram Domino qui fecit nos & homines & salvos . Nam si ille nos fecit homines , nos autem ipsi nos fecimus salvos , aliquid illo melius fecimus ; melior est enim salvus homo quam quilibet homo . Si ergo te Deus fecit hominem , & tu te fecisti bonum hominem , quod tu fecisti melius est . Aug. de Verb. Apost . Serm. 10. Natura humana etiamsi in illa integritate in qua est condita , permaneret , nullo modo seipsam creatore suo non adjuvante servaret . Vnde cum sine Dei Gratia salutem non posset custodire quam accepit , quomodo sine Dei Gratia potest recuperare quam perdidit . Prosp. Sentent . 308. * At vero Omnipotens hominem cum Gratia salvat , Ipsa suum consummat opus cui tempus agendi Semper adest , quae gesta velit non moribus illi Fit mora , non causis anceps suspenditur ullis . Nec quod sola potest cura officioque Ministri Exequitur , famulisve vicem committit agendi . Qui quamvis multa admoneant mandata vocantis , Pulsant non intrant animas , Deus ergo sepultos Suscitat & solvit peccati compede vinctos . Ille obscuratis Cordibus dat intellectum . Ille ex injustis justos facit , indit amorem Quo redametur amans ; & amor quem conferet ipse est . Hunc itaque Affectum quo sumunt mortua Vitam , Quo tenebrae fiunt lumen , quo immunda vilescunt ; Quo stulti sapere incipiunt aegrique valescunt Nemo alii dat , nemo sibi . Prosp. de Ingrat . cap. 15. Legant ergo & intelligant , intueantur & fateantur , non lege atque Doctrina insonante forinsecus , sed intima atque occulta , mirabili atque inessabili potestate operari Deum in cordibus hominum non solum veras Revelationes , sed etiam bonas Voluntates . August . lib. de Grat. Christ. adv . Pelagium & Caelest . cap. 24. * Quid est omnis qui audivit a Patre , & didicit , venit ad me ; nisi nullus est qui audiat & discat a Patre & non veniat ad me ? Si enim omnis qui audivit a Patre & didicit , venit , profecto omnis qui non venit non audivit a Patre nec didicit : nam si audisset & didicisset veniret , — Haec itaque Gratia quae occulte humanis Cordibus divina largitate tribuitur , a nullo duro corde respuitur , ideo quippe tribuitur ut Cordis duritia primitus auferatur . Augustin . de Praedestinatione Sanctorum , lib. 1. cap. 8. * O qualis est artifex ille Spiritus ! nulla ad discendum mora agitur in omne quod voluerit . Mox enim ut eligeret ment●n docet ; solumque tetigisse docuisse est . Nam humanum subito ut illustrat immutat affectum ; abnegat hoc repente quod erat , exhibet repente quod non erat . Gregor . Hom. 30. in Evangel . * Christus non dicit , duxerit , ut illic aliquo modo intelligamus praecedere voluntatem ; sed dicit traxerit , quis autem trahitur si jam volebat ; & tamen nemo venit nisi velit , trahitur ergo miris modis ut velit , ab illo qui novit intus in ipsis hominum cordibus operari ; non ut homines quod fieri non potest , nolentes credant , sed ut volentes ex nolentibus fiant . August . cont . duas Epist. Pelag. cap. 19. Sect. 33 Certum est nos velle cum volumus , sed ille facit ut velimus , de quo dictum est , Deus est qui operatur in nobis velle . Idem de Grat. & lib. Arbit . cap. 16. * Restat ut ipsam fidem unde omnis Justi●i● sumit initium , non humano , quo isti extolluntur , tribuamus arbitrio , nec ullis precedentibus meritis , quoniam inde incipiunt bon● quaecunque sunt merita s●d grataitum Dei donum esse fateamur , si gratiam veram , id est , sine Meritis cogitemus . August . Epist. 105. Nollem Ergohis tam claris testimoniis repugnare , & tamen volens a seipso sibi esse quod credit , quasi componit cum Deo ut partem fidei sibi vendicet , atque illi partem relinquat ; & quod est elatius , primam tollit ipse , sequentem dat illi ; & in eo ●uod dicit esse amborum , priorem se , posteri●rem facit Deum . August . de Praedest . Sanct. cap. 2. † Quando Deus docet per Spiritus Gratiam , it a docet ut quod quisque didicerit non tantum cognoscendo videat . sed etiam volendo appetat agendoque perficiat . Et ipso Divino Docendi modo etiam ipsa Voluntas , & ipsa operatio non sola volendi & operandi naturalis possibilitas adjuvatur . Si enim solum posse nostrum hac Gratia Juvaretur , ita diceret Dominus , omnis qui audiverit a Patre & didicit poest venire ad me . August . de Grat. Christ. Contra Pelagium , cap. 14. * Si quis sine Gratia Dei credentibus , volentibus , desiderantibus , conantibus misericordiam dicit conferri ; non autem divinitus ut credamus , velimus , per infusionem & inspirationem Spiritus Sancti in nobis fieri confitetur , anathema sit . Conc. Arausic . 2. Can. 6. Datur potestas ut Filii Dei fiant qui credunt in eum , cum hoc ipsum datur ut credant in eum . Quae potestas nisi detur a Deo nulla esse potest ex libero Arbitrio , quia nec liberum in how erit quod liberator non liberaverit . August . lib. 1. cont . Duas Epist. Pelag. cap. 3. * Restat ut ipsam fidem unde omnis Justitia sumit initium , non humano , quo isti extolluntur , tribuamus arbitrio , nec ullis precedentibus meritis , quoniam iude incipiunt bona quaecunque sunt merita , sed gratuitum Dei donum esse fateamur , si gratiam veram , id est , sine Meritis cogitemus . August . Epist. 105. * Semper quidem adjutorium Gratiae nobis est a Deo poscendum , sed nec ipsum quod possumus viribus nostris assignem . Neque enim haberi potest ipse saltem orationis affectus nisi Divinitus fuerit attributus . Vt ergo desideremus adjutorium Gratiae , hoc ipsum quoque est Gratiae , ipsa namque incipit effundi ut incipiat posci . Fulgent . Epist. 6. ad Theod. * Hoc promittit Deus quod ipse facit ; non enim ipse promittit & alius facit , quod jam non est promittere sed praedicere . Ideo non ex operibus sed ex vocante , ne ipsorum sit , non Dei. August . de Spirit . & Lit. cap. 24. * Haec Gratia quae occulte humanis cordinus divina largitate tribuitur , a nullo duro corde respuitur ; Ideo quippe tribuitur , ut cordis durities primitus auferatur . August . de Praedest . Sanctor . cap. 8. * Prorsus si Dei adjutorium desuerit , nibil boni agere poteris ; agis quidem illo non adjuvante libera voluntate , sed male ; ad hoc idonea est Voluntas tua quae vocatur libera , & male agendo fit damnabilis ancilla . August . Serm. 13. de Verb. Apostol . * Erat Lux vera quae illuminat omnem hominem venientem in hunc mundum ; quod ideo dictum est , quia nullus hominum illuminatur , nisi illo lumine Veritatis quod Deus est , ne quisquam putaret ab eo se illuminari a quo aliquid audit ut discat ; non dico si quenquam magnum hominem sed nec si angelum ei contingat habere Doctorem . Adhibetur enim sermo Veritatis extrinsecus vocis ministerio corporali ; Verumtamen neque qui plantat est aliquid , neque qui rigat ; sed qui incrementum dat Deus . Audit quippe homo dicentem vel hominem vel angelum , sed ut sentiat & cognoscat verum esse quod dicitur , illo lumine intus mens aspergitur quod aeternum manet , quod etiam in tenebris lucet . August . de peccator . Merit . & Remiss . lib. 1. cap. 25. * Libertas sine Gratia nihil est nisi contumacia ; non libertas . August . Epist . 89. * Quis istis corda mutavit , nisi qui finxit singillatim corda eorum ? Quis hujus rigoris duritiem ad obediendi mollivit affectum , nisi qui potens est de lapidibus Abrahae silios excitare ? Prosp. ad Ruffin . de lib. Arbii . Ploremus coram Domino qui fecit nos & homines & salvos . Nam si ille nos fecit homines , nos autem ipsi nos fec●mus salvos , aliquid illo melius fecimus . Melior enim est salvus homo quam quilibet homo . Si ergo te Deus fecit hominem & tu te fecisti bonum hominem , quod tu fecisti melius est . Noli te extollere super Deum , con●itere illi qui fecit te , quia nemo recreat nisi qui creat , nemo resicit nisi qui fecit . August . de Verbis Apost . Nemo quisquam hominum sive ad cogitandum , sive ad operandum quodeunque bonum potest esse idoneus ; nisi qui fuerit munere gratuito divinae opitulationis adjutus ; ab ipso namque est initium bonae voluntatis , ab ipso facultas boni operis , ab ipso perseverantia bonae conversationis . Fulgent . lib. 1. ad Monim . * Jam divini amor Numinis , Patris Omnipotentis prolisque beatissimae sancta communicatio ; Omnipotens paraclete Spiritus ; Maerentium consolator clementissime , jam cordis mei p●netralibus potenti illabere virtute , & tenebrosa quaeque laris neglecti latibula , corusci luminis fulgore pius habitator laetifica , tuique roris abundantia , longo ariditatis marcentia squalore , visitando faecunda . * Libera me Domine ab his hostibus meis a quibus me liber are non valeo . Perversum & pessimum est cor meum , ad deploranda propria peccata mea est lapideum & aridum , ad resistendum insultantibus molle & luteum , ad inutilia & noxia pertractanda velox & infatigabile , ad cogitanda salubria fastidiosum & immobile . Anima mea distort a & depravata est ad percipiendum bonum ; sed ad Voluptatum vitia nimis facilis & prompta , ad salutem reminiscendam nimis etiam difficilis & pigra . De Contritione cordis lib. inter oper● August . cap. 4. * Vere Abyssus peccata mea sunt quia incomprehensibilia profunditate , & inest imabilia sunt numera & immensitate . O Abyssus abyssum invocans : O peccata mea , tormenta quibus me servatis abyssus sunt , quia infinita & incomprehensibilia sunt . Est & tertia abyssus , & est nimis terribilis , Judicia Dei abyssus multa , quia super omnem sensum occulta . Hae omnes abyssi terribiles sunt mihi undique , quia timor super timorem & dolor super dolorem . Abyssus Judiciorum Dei super me , abyssus inferni subtus me , abyssus peccatorum meorum est intra me . Illam quae super me est timeo ne in me irruat ; & me cum abysso mea , in illam quae subcus me latet , obruat . Lib. de Contritione ●●dis , int●r opera August . cap. 9. Notes for div A53720-e111780 ●●ct . 14. Fieri non potest ut sanctificato Spiritu non sit sanctum etiam Corpus , quo sanctificatus utitur Spiritus . August . lib. de Bono Viduitat . ●ct . 28.