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Let us go over the particular actings of the
soul, which are as a drawing out of those created principles, whether at
or in our first conversion or afterwards; and we shall find that each
and every particular thereof are attributed to this Spirit.
[1.]
Hast thou seen thy sinful condition, and been humbled, as to hell, for
it? It is the Spirit's proper work, for which he was sent. Thus says
Christ, John xvi. 8, ' When he is come he shall convince the world of
sin.' And he says it to his apostles, when he was to send them into the
world to convert men. And this is the first
work of the three there rehearsed, that the Holy Spirit beginneth with,
in conversion, viz., a conviction of a state of sin and unbelief.
As it follows, 'of sin, because they believed not on me,' and
consequently, of damnation, as having lived without God and Christ in
the world; and this work, though it may seem too low for him, yet he is
pleased to bear a title from it, and is termed a Spirit of bondage to
us, as causing us to see our bondage to sin, and death, and hell: Rom.
viii. 15, 'For ye have not received the Spirit of bondage again to fear;
but ye have received the Spirit of adoption, whereby we cry, Abba,
Father.' It is one and the same Spirit there spoken of, in respect of
two contrary operations, who hath the title there of both. It is the
Holy Ghost who is that Spirit of adoption there spoken of, whereby we
(afterwards) cry,'Abba, Father. This you may also see, Gal. iv. 6, and
in the next ver. 16 of that Rom. viii. It is the Spirit who also
'witnesseth to us that we are the sons of God;' and by the opposition it
will follow that if the Holy Ghost be the Spirit of adoption spoken of,
that he also was that Spirit of bondage; inasmuch as he doth discover
to us our bondage; even as he is termed the Spirit of adoption, because
he testifies our sonship. And the discovery of this our bondage is an
infinite favour. For do not the great and wise ones of the world go
hoodwinked quick to hell in a moment, and know not whither they are
going until they are there? And of thyself thou couldst never have been
thoroughly convinced of that; for the heart is deceitful above measure,
who can know it? None without the light of this Spirit.
For it is the spirituality of the law whereby he instructs men to know
wisdom in the hidden point of their corrupt nature, as David, confessing
it, speaks, Ps. li., 5th and 6th verses compared together,
'Behold, I was shapen in iniquity; and in sin did my mother conceive me.
Behold, thou desirest truth in the inward parts; and in the hidden part
thou shalt make me to know wisdom.' And without the light of which law
the same David likewise confesseth, Ps. xix. 12, 'Who can understand his
errors? cleanse thou me from secret faults.' By which secret sins he
understands the immediate ebullitions of corrupt nature. And it is he
that ' searcheth the deep things of God,' 1 Cor. ii. 10; the hidden
wisdom, ver. 7 ; hid in God, Eph. iii. 9; and reveals it to us, ver. 5.
It is he, the same Spirit, that searcheth the deep deceitfulness of
men's hearts, and reveals it to them, which David called wisdom in the
hidden part. And it is Thou (says he to God) that makest me to know it;
that is, thou by thy Spirit, who knowest all things, 1 Cor. ii. 10.
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