English Puritan & Reformed

Concerning the Holy Spirit

John Owen (1616-1683) · 349,543 words · 1554 min

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Section 11/12

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 Atonement, Reconciliation, Satisfaction. In these consist the first and Fundamental End of the Mediation of Christ. Without a Supposition of these, all other things are rendered Useless. We can neither be sanctified nor saved by him, unless Sin be first expiated, and God atoned. But they are not of our present Consideration. (2) The Mediate Effects of Christ's 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 virtue 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 Virtue 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 purify 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 purify us to himself, sanctify us, or make us Holy and Fruitful, 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 Atonement, 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 virtue of the Death and Oblation of Christ, I have shown 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 died or Offered himself for them. I cannot understand what Advantage it is unto Religion, to affirm that the most of them for whom Christ died 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 purify 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 virtue 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 supplies 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 God's 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 only 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 ways. 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 God's 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 Savior applies 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 Uncleanness; 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 Days 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 complete 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 threatened.

[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 Commandments in distinct senses; 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 itself, 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 go 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 complete 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 go to the Light of Nature and the Use of Right Reason, that is, their own, as their Guide; and some add 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 prefer 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 entered upon his Office, the Voice came from the Excellent Glory, This is my Beloved Son, hear him: This succeeded into the Room of all those terrible Appearances and dreadful Preparations which God made use of in the giving of the Law. For he gave the Law by the Ministry of Angels, who being mere 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 entrusted 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 Voice 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 go for Teaching and Instruction about it? Certainly where the Instruction or System of Precepts is most plain, full, perfect, and free from Mistakes; where the manner of Teaching is most Powerful and Efficacious, and where the Authority of the Teacher is greatest and most unquestionable, there we ought to apply ourselves 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 ways 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 rendered 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 go a little further, and you will find all the great Moralists at endless uncertain Disputes about the Nature of Virtue 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 Endeavors 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; Virtue itself is grown to be a strange and uncouth thing. But what is commanded us by Jesus Christ, there is no room for the least hesitation 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 anything of us by his Word, that he hath taught us anything 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 itself 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 anything to be a Duty towards God or Man, by showing 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 show 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 withal. 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 whilst 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 wondered 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 hardened 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 〈 in non-Latin alphabet 〉 , 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 itself to be from God, being accompanied 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 compliance with the things spoken, with (it may be) some few perishing Endeavors after some Change of Life, are the best Effects of all such Discourses And so easy 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 ourselves 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 do.

[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 Atheism, 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 Virtue 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 Virtue.

[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 Ruin. 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 accompanied. 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 increasing 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 Satan, 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 far 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 do 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 Ways and Means, whereby the Virtue 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 anything that Christ hath done or continueth to do 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 woefully deceive and ruin their own Souls. Their whole Profession of the Gospel is but a Crying peace, peace, when sudden destruction lies 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 Ruin. And (2 ^lie ,) they cast the greatest Dishonor 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) dishonor the one and the other, as those do, 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 endeavor 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 Savior, 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 Dishonor 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 days? 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 adds, Let everyone 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 yourselves 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 Atonement, 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 Ungodliness 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 Ways, Dealings, and whole Conversations among men? Above all hath he taught you, have you learned of him, to purify and cleanse your Hearts by Faith, to subdue your inward spiritual and fleshly Lusts, to endeavor 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 Voice 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 do 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 yourselves to the Kingly Office of Christ, and have you Expectations on him by virtue 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 yourselves 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 Rejoice, 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 yourselves any longer, Christ will be of no Advantage unto you. In these things lie the sum 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 ourselves, 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 withal; he affirms that this was the sum 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 anything 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 dreadful 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 Savior 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 war, 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, do but increase their own Disquietness and Miseries, Psal. 59. 14. For as these things are evil in themselves, and unto others; so they are penal 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 Woeful 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 only heightens present Vanity, and treasures up Provision for future Vexation. We have therefore no greater Interest in the World, than to inquire 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 do; nay, their Minds are not capable of such turbulent Passions and Affections as the most are possessed withal. These Comparatively are peaceable, and useful 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 ofttimes they have at the Bottom.

[Sect. 5] (2) Education, Convictions, Afflictions, Illuminations, Hope of a Righteousness of their own, Love of Reputation, Engagements 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 ourselves: 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 only 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 aim at is, what we are directed unto by our Apostle, Ephes. 4. 22, 23, 24. Our Deliverance from the Power of corrupt and deceitful 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 Ruin, ariseth a Cogent Argument and Motive unto Holiness. But sundry things may be Objected hereunto; as,

[Sect. 8] First, That we do 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 truly 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 sinful 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 anything 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. Satan 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 only that Peace in such Minds which the strong man armed, that is Satan, keeps his Goods in, until 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 everything 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 overthrows 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 knows Sin to be his Enemy, knows 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 withal 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 twofold 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 ourselves.

1. For suppose the Contest be considered with respect unto any particular Lust and Corruption, and that in Conjunction with some powerful Temptation, we have sufficient and blessed Assurance that abiding in the diligent Use of the Ways 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 ourselves, negligent in our known Duties and principal Concerns, it is no wonder if we are sometimes cast into Disorder, and foiled 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 ruin 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 carried 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 Judgment. 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 Judgment 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 greatened and heightened in the Apprehension of them with whom they have to do, which was Actually the Case of David all his Days, and of Hannah, 1 Sam. 1. 6, 7. I would be far from giving Countenance unto th • sinful 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) Wherever there is the seed of Grace and Holiness, there an Entrance is made on the Cure of all these sinful 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 wandering juggling Impostor, who pretended to judge of men's 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 virtuous Conversation; but Socrates excused him, affirming that such he had been, had he not bridled his Nature by Philosophy; how much more truly 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 Honor 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 glorify him in Soul and Body, becuase they are his, 1 Cor. 6. 19, 20. He died for us, that we should not live unto ourselves, but unto him that so died for us, and by virtue of whose Death we live, Rom. 14. 7, 8, 9. He gave himself for us, that he might redeem us from all Iniquity, and purify 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 glorify and honor 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 sum 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 paid in and returned unto him, he repents not of his Purchase, nor of the invaluable Price he hath paid for us; yea says, 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 glorify the Lord Christ by our Holy Obedience, and whence also it will appear how much we dishonor 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 sense 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 Virtue, 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 mere 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 Atonement and Peace with God, with the Power of his whole Mediation to Renew the Image of God in us, to restore us into his Favor, 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 fruitful. 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 woefully 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 fruitful 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 prefer 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 do? 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 Usefulness 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 anything 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 always 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, Fruitful, 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 purify 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 Atheism, 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 forever. 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 Ways 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, whilst 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 Ruin. 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, showing forth the Prayses of him who hath called us out of Darkness into his marvelous 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 Traitor 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 Ways; 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 Mohammedan, or a Christian. And shall such Persons, by reason of whom the Name of Christ is dishonored 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 bewail the dreadful Effects of such an horrid Infatuation! God teach us all duly to consider, that all the Glory and Honor 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 do. 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 Honor in the World, if we would not be found the most hateful Traitors at the last Day unto his Crown, Honor and Dignity, if we have any Expectation of Grace from him, or Advantage by him, here or hereafter, let us labor to be Holy in all manner of Conversation, that we may thereby adorn his Doctrine, express his Virtues and Prayses, and grow up into Conformity and Likeness unto him, who is the First-born and Image of the Invisible God.

〈 in non-Latin alphabet 〉 .

FINIS.

AN Alphabetical TABLE of some Especial Matters contained in this Book.

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 God's 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 Human 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 Human 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 tried 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 Men's falls into Actual Sins. 291, 292: 7, 8
Actual Sins how they spring from Original Sins. 289: 5
Actual supplies 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 Privilege 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 useful. 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 God's Host. 70, 6
Ministry of Angels about the Body of Christ when dead. 147, 10
Anointing at the Inauguration of Governors, 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
Apostasy of the Church in several Ages with respect unto the Persons of the Holy Trinity. 24, 27
Apostasy of Christian Churches in the Rejection of the Holy Spirit and his Work. 25, 27
Apostasy 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 tried 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 Human 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
Atonement or Satisfaction not required of Sinners: 331: 13
False Ways of making Atonement 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 always considered in his Commands: 537: 10
Sense of the Authority of God to be carried into all our Occasions: 542: 17

Balaam 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
Baptism of Christ the time of his being anointed unto his Prophetical Office, 139, 140: 5
Baptism is not Regeneration: 179: 15
All that are duly 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 Prophesy: 100: 6
Beginnings of Holiness small like seed: 340: 4
Beginning of Good from ourselves, 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 Jews 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 Christ's Sacrifice always 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 supplied 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 God's 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

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 Jews 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 ourselves 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 merely by our own Endeavors: 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 administered 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 multiplied, 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 Virtue 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 Honor 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 only 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 only from a Custom of sinning: 253: 1
Conversion to God not merely 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
Ways 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 only 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 glorify 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 God's 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

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 Human 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 applied 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 sense 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 Jews, 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 Virtue. 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 sense 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 inclined unto it. 425: 19
Duty and End to be considered in every Act of Obedience. 441: 43
Dutyes of Persons entrusted with spiritual Privileges. 7: 1
Dutyes required in order to Conversion. 192: 3
Dutyes of Morality in the Gospel superstitious, not the Foundation. 235: 58
Dutyes of Unbelievers 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 Unregenerate 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 Unbelievers 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

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 Endeavors 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, accompanied with effectual Delusions of Satan 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 God's 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 Prophesy 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 Trials. 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 Ways. 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 powerful Motive unto Holiness. 525: 14
Evangelical Holiness distinguished from all Pretences thereunto. 439: 40
No Evangelical Truth inconsistent with Holiness, 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, supplied 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

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 increased. 340: 5
Faith increased 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 Virtue 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 Carelessness. 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 Men's 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 merely Acted by the Devil, some pretenders only: 14: 17
False pretences to Divine Revelation, Satan's Design therein. 15: 18
False Prophets why called Spirits. 16: 21
False Notions of Jews and Mohammedans 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 inseparable 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 multiplied 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 sense. 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
Freedom 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 only 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 trial of Spirits. 17: 12

Gift of Prophesy honorable in the Church of Old, and why. 13: 16
Gift of Prophesy falsely pretended unto and abused. 13: 16
The Gift of Prophesy whether ever given to Wicked men. 110: 17
Gift of Prophesy 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 Human 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 Glorify 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 God's 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 men's 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 ways 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 only, how they are increased. 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 enjoined unto us, and required of us. 339: 4
Growth in Holiness an Access towards Glory. 511: 21

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 incline 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 Uncleanness 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 only 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 sense 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 men's Actings in Religion. 62: 28
The Holy Spirit not a Quality or Virtue of the Divine Nature. 64: 30
The Holy Spirit expressly 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 supplies 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 increased 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
Universal 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
Human Nature of Christ derived no evil from the Fall of Adam, Reasons thereof. 136: 1
Sanctification of the Human Nature of Christ in the Wombe. 137: 1
Human 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

Idolatry in Opposition to the Oneness of the Divine Nature and Monarchy, the first Apostasy. 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 Human 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 mere 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 always to be watched against. 479: 11
Inconformity unto God's 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 ways 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
Judgment of Spirits the Duty of all Believers. 18: 22
Justification not for Obedience to Gospel Precepts. 536, 537: 7, 8, &c.

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

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 men's Minds are little influenced by Human Laws. 540: 15
The Law expounded and vindicated by Christ. 556: 6
Legacy left by our Lord Jesus Christ unto his sorrowful Disciples. 9: 10
Legal Purifications Types of real Sanctification. 371: 2
Legal Institutions for Purification, their Use and End. 399
Arguments from Legal Commands no Motives to Holiness. 534: 3
Letter of the Scripture profiteth not the Jews whilst they have not the Spirit. 24: 26
Spiritual Leprosy 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 enjoined the Prophets. 109: 15
Saving Light attainable by the Gospel only. 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 sense 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 Jehovah. 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 Christ's holy Obedience. 449: 58
Love derives Virtue 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 powerful 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

Macedonian Heresy concerning the Holy Spirit. 46: 7
Man a middle Creature between Angels above, and sensitive Animals below. 75: 10
Man the perfection of the Inferior Creaation. 75: 12
The New Man what it is. 184: 21. & 367
Outward Manner and Ways 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
Use 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 sense. 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 feigned 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
Woeful 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 ministered. 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 Virtues and Endowments in Civil things wrought by the Holy Spirit. 118: 23
Moral Impotency of the Mind wherein it consists. 225: 41
Moral Virtue its worth and Excellency. 325, 326: 8
Moral Virtue 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 Virtue examined. 459: 78
Moral Operation and Efficacy of Dutyes for the Mortifying of sin. 490: 29
Moral Virtue what intended thereby. 506: 15
Morality improved by Grace no way hindered. 181: 17
Morality or a Course of Moral Duties not Gospel Holiness. 440, 441, &c.
To mortify sin what it signifies. 474: 3
Mortification of Sin the Nature of it explained. 473: 1
Mortification an always 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

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 Prophesy of Old. 100: 5
Human Nature of Christ derived no Evil from the Fall of Adam, Reasons thereof. 136: 1
Sanctification of the Human 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 itself. 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 only 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 God's readiness to pardon sin. 518: 33
Necessity of Holiness arising from God's 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 glorify 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

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 Christ's 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 Human Nature of Christ of two sorts. 128: 2
Operations of the Holy Spirit on the Human Nature of Christ, notwithstanding its personal Union 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 falsely 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 God's Commands and his Grace. 167
Universal 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 denied, Regeneration cannot be effected. 186: 24
Original Order of our Souls wherein it consisted. 568: 6
Outward Manner and ways of Divine Revelations. 106: 11

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 deceitful. 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
Pelagianism 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 sense. 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 Union 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 confers 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 Virtue 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 always 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 administered 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 administered 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 Virtue 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 sense. 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 Virtue unto Holiness disproved. 462
False pretences