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           Title: Pneumatologia
      Creator(s): Owen, John (1616-1683)
     Print Basis: The Banner of Truth Trust, Edinburgh, 1965, 1967.
   CCEL Subjects: All; Theology; Classic;
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   PNEUMATOLOGIA

   or,

   a discourse concerning the Holy Spirit

   wherein

   an account is given of his name, nature, personality, operations, and
   effects; his whole work in the old and new creation is explained; the
   doctrine concerning it vindicated from oppositions and reproaches.

   The nature and necessity of Gospel holiness; the differences between
   grace and morality, or a spiritual life unto God in evangelical
   obedience and a course of moral virtues, are stated and declared.
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   Search the Scriptures, etc. -- John v. 39.

   Ek ton theion graphan theologoumen, kai thelosin hoi echthroi, kai me.
   -- Chrysostom.
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   London: 1674.
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Prefatory note.

   The year 1674 saw issuing from the press some of the most elaborate
   productions of our author. Besides his own share in the Communion
   controversy, he published in the course of that year the second volume
   of his Exposition of the Epistle to the Hebrews, and another folio of
   equal extent and importance, the first part of his work on the Holy
   Spirit; for what is generally known under the title of "Owen on the
   Holy Spirit," is but the first half of a treatise on that subject. The
   treatise was completed in successive publications:-- "The Reason of
   Faith," in 1677; "The Causes, Ways, and Means of Understanding the Mind
   of God," etc., in 1678; "The Work of the Holy Spirit in Prayer," in
   1682; and, in 1693, two posthumous discourses appeared, "On the Work of
   the Spirit as a Comforter, and as he is the Author of Spiritual Gifts."
   From the statements of Owen himself, in various parts of these works,
   as well as on the authority of Nathaniel Mather, who wrote the preface
   to the last of them, we learn that they were all included in one
   design, and must be regarded as one entire and uniform work. In Owen's
   preface to the "Reason of Faith," he expressly states, "About three
   years since I published a book about the dispensation and operations of
   the Spirit of God. That book was one part only of what I designed on
   that subject. The consideration of the work of the Holy Spirit as the
   Spirit of illumination, of supplication, of consolation, and as the
   immediate author of all spiritual offices and gifts, extraordinary and
   ordinary, is designed unto the second part of it." Uncertain, as he
   advanced in years, whether he should be spared to finish it, Owen was
   induced to issue separately the treatises belonging to the second part,
   according as he was able, under the pressure of other duties, to
   overtake the preparation and completion of them. They are now for the
   first time collected, and arranged into the order which, it is
   believed, the author would have made them assume, had he lived to
   publish an edition comprehending all his treatises on the Holy Spirit
   in the form and under the title of one work. No other liberty, however,
   is taken with the treatises than simply to number the four of them
   which were published separately, and which are contained in the next
   volume, as so many additional books, continuing and completing the
   discussion of the subject which had been begun and so far prosecuted in
   the five previous books embraced in this volume. To all of them the
   general designation pneumatologia is equally applicable. Thus arranged
   and seen in its full proportions, the work amply vindicates the
   commendation bestowed on it, as the most complete exhibition of the
   doctrine of Scripture on the person and agency of the Spirit "to be
   found in any language." As no author had previously attempted to treat
   "of the whole economy of the Holy Spirit, with all his adjuncts,
   operations, and effects," Owen urges the circumstance in extenuation of
   any want of system and lucid order in his work. If such an attempt had
   never previously been made, it is equally true that no successor has
   been found in this walk of theology who has ventured to compete with
   Owen in the fall and systematic discussion of this great theme.
   Treatises of eminent ability and value have appeared on separate
   departments of it; but in the wide range embraced in this work of Owen,
   as well as in the power, depth, and resources conspicuous in every
   chapter, it is not merely first, but single and alone in all our
   religious literature.

   The work, as we may gather from various allusions in it, was written in
   opposition to the rationalism of the early Socinians, especially as
   represented by Crellius; to the mysticism of the Quakers, a sect which
   had grown into notoriety within thirty years before the publication of
   this work; and to the irreligion of a time when the derision of all
   true piety was the passport to royal favour. That, during the religious
   fervours of the commonwealth, fanaticism of various kinds should
   appear, is no more strange than that when genuine coin is in
   circulation, attempts should be made to utter what is counterfeit and
   base. Against such fanaticism it was natural that a reaction should
   ensue, and certain divines pandered to the blind prejudice of the times
   succeeding the Restoration, by sarcastic invective against all that was
   evangelical in the creed of the Puritans and vital in personal
   godliness. Samuel Parker, in his infamous subserviency to the malice of
   the Court against dissent, and even against the common interests of
   Protestantism, distinguished himself in this assault upon the doctrines
   of grace and the distinctive principles of the Christian faith. Owen
   accordingly administers to him a rebuke in terms as severe as the calm
   dignity of his temper ever allowed him to employ in controversy; but
   the prominent aim in his whole work is to discriminate the gracious
   operations of the Spirit in the hearts of believers from the excesses
   of fanaticism on the one hand, whether as it appeared in the ruder
   sects of the age, or in the more genial mysticism of the Quaker,
   elevating his subjective experience of a spiritual light to co-ordinate
   authority with the objective revelation of God in the word; and, on the
   other hand, from the morality which, springing from no gracious
   principle, scarcely brooked an appeal to the only divine code for the
   regulation of human conduct.

   This comprehensive treatise abounds in more than Owen's usual
   prolixity; -- a feature of the work which may, perhaps, be explained by
   the consciousness under which the author seems always to labour that he
   is prosecuting an argument with opponents, rather than dealing with the
   conscience in a treatise on practical religion. He moves heavily, as if
   he were panoplied for conflict rather than girt for useful work. As he
   proceeds, however, the interest deepens; weighty questions receive
   clear elucidation; practical difficulties are judiciously resolved; and
   momentous distinctions, such as those between gospel holiness and
   common morality, and between natural and moral inability, are skilfully
   given. Indeed, many points which he brings out with sufficient
   precision, when stripped of the wordiness which encumbers them, are
   found to be identical with certain modes in the presentation of divine
   truth which have been deemed the discoveries and improvements of a
   later theology. No work of the author supplies better evidence of his
   pre-eminent skill in what may be termed spiritual ethics, -- in tracing
   the effect of religious truth on the conscience, and the varied phases
   of human feeling as modified by divine grace and tested by the divine
   word; and his reasonings would have been reputed highly philosophical
   if they had not been so very scriptural.

   It is in reference to the following work that Cecil, an acute and
   rather severe judge of books and authors, has observed, "Owen stands at
   the head of his class of divines. His scholars will be more profound
   and enlarged, and better furnished, than those of most other writers.
   His work on the Spirit has been my treasure-house, and one of my very
   first-rate books." A good abridgment of it by the Rev. G. Burder has
   appeared in more than one edition.

   In 1678, Dr Clagett, preacher to the Honourable Society of Gray's Inn,
   and one of his Majesty's chaplains in ordinary, in "A Discourse
   concerning the Operation of the Holy Spirit," etc., attempted "a
   confutation of some part of Dr Owen's work on that subject." Mr John
   Humfrey, in his "Peaceable Disquisitions," having animadverted on the
   spirit in which Clagett had dealt with Owen, Clagett published another
   volume, and promised a third on the opinions of the Fathers respecting
   the points at issue. The manuscript of this last volume was lost in a
   fire which consumed the house of a friend with whom it had been lodged.
   Henry Stebbing published, in 1719, an abridgment of the first two
   volumes. The principles of the work are not evangelical; a tone of cold
   pedantry pervades it; and the author seems as much influenced by a
   desire to differ from Owen as to discover the truth in regard to the
   points on which they differed.
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  Analysis.

   The first book of the treatise is devoted to considerations of a
   general and preliminary nature. The promise of spiritual gifts
   contained in Scripture is examined; and occasion is hence taken to
   illustrate the importance of sound views on the doctrine of the Spirit,
   from the place it holds in Scripture; from the abuses practised under
   his name; from certain pretences that were urged to inward light,
   inconsistent with the claims of the Spirit of God; from many dangerous
   opinions which had become prevalent respecting his work and influence;
   and from the opposition directly offered to the Spirit and his work in
   the world, chap. i. The name and titles of the Holy Spirit are next
   considered, ii. The evidence of his divine nature and personality
   follows, from the formula of our initiation into the covenant, Matt.
   xxviii. 19; from the visible sign of his personal existence, Matt. iii.
   16; from the personal properties ascribed to him; from the personal
   acts he performs; and from those acts towards him on the part of men
   which imply his personality. A short proof of his Godhead, from the
   divine names he receives, and the divine properties ascribed to him, is
   appended to the argument in illustration of his personality, iii. The
   work of the Spirit in the old creation, in reference to the heavens, to
   the earth, to man, and to the continued sustentation of the universe,
   is fully explained, iv. The dispensation of the Spirit is illustrated
   in reference to the Father as giving, sending him, etc., and in
   reference to his own voluntary and personal agency as proceeding,
   coming, etc., v.

   In the second book, the peculiar operations of the Holy Spirit under
   the old testament, and in preparation for the new, are considered, such
   as prophecy, inspiration, miracles, and other gifts, i. The importance
   of the Holy Spirit in the new creation is proved by the fact that he is
   the subject of the great promise in sacred Scripture respecting new
   testament times, ii. His work in reference to Christ is unfolded under
   a twofold aspect, -- 1. As it bore on himself, in framing his human
   nature, iii.; sanctifying it in the instant of conception, filling it
   with the needful grace, anointing it with extraordinary gifts,
   conveying to it miraculous powers, guiding, comforting, and supporting
   Christ, enabling him to offer himself without spot unto God, preserving
   his human nature in the state of the dead, raising it from the grave,
   and finally glorifying it; and, 2. As he secures, throughout successive
   ages, a sound and explicit testimony to the person and work of Christ,
   iv. General considerations are urged regarding the work of the Spirit
   in the new creation, as it relates to the mystical body of Christ, --
   all believers, v.

   The third book is occupied with the subject of regeneration as the
   especial work of the Spirit; it is shown not to consist in baptism
   merely, or external reformation, or enthusiastic raptures, i. The
   operations of the Spirit preparatory to regeneration are exhibited,
   such as illumination, conviction, etc., ii. Two important chapters of a
   digressive character follow, in which the condition of man by nature is
   stated, as spiritually blind and impotent, iii., and as spiritually
   dead, iv. The true nature of regeneration is next illustrated, -- first
   negatively, under which head it is proved not to consist in any result
   of moral suasion, moral suasion being defined, and the extent of its
   efficacy being fixed. No change which it can effect can be viewed as
   tantamount to regeneration, because, -- 1. It leaves the will
   undetermined; 2. Imparts no supernatural strength; 3. Is not all we
   pray for when we pray for efficient grace; 4. And does not actually
   produce regeneration or conversion. Regeneration is then considered
   positively, as implying all the moral operation which means can effect,
   and not only a moral but a physical immediate operation of the Spirit,
   and the irresistibility of this internal efficiency on the minds of
   men. After explanations to the effect that the Holy Ghost in
   regeneration acts according to our mental nature, does not act upon us
   by an influence such as inspiration, and offers no violence to the
   will, three arguments in support of this view of regeneration are
   given, -- from the collation of faith by the power of God, from the
   victorious efficacy of internal grace as attested by Scripture, and
   from the nature of the work itself as described in various terms of
   Scripture, "quickening," "regeneration," etc., and also from the terms
   in which the effect of grace on the different faculties of the soul is
   represented, v. The manner of conversion is then explained in the
   instance of Augustine, the account by that eminent father of his own
   conversion being selected to illustrate both the outward means of
   conversion, and the various degrees and effects of spiritual influence
   on the human mind, vi.

   The fourth book discusses the doctrine of sanctification, which is
   exhibited as the process completing what the act of regeneration has
   begun. A general view is then given of the nature of sanctification, as
   consisting, 1. In external dedication; and, 2. In internal
   purification, i. Its progressive character is unfolded, ii.; and that
   it is a gracious process, extending to believers only, is proved, iii.
   Sanctification, so far as it relates to the removal of spiritual
   defilement, is illustrated; and that man cannot purge himself from his
   natural pravity is proved, iv. It is shown how the Spirit and blood of
   Christ are effectual to the purgation of the heart and conscience, the
   Spirit efficaciously, the blood of Christ meritoriously, faith as the
   instrumental cause, and afflictions as a subordinate instrumentality,
   v. The positive work of sanctification follows, embracing evidence of
   two propositions: 1. That the Spirit implants a supernatural habit and
   principle enabling believers to obey the divine will, and differing
   from all natural habits, intellectual or moral; and, 2. That grace is
   requisite for every act of acceptable obedience. Under the first
   proposition four things are considered, -- the reality of the principle
   asserted; its nature in inclining the will; the power as well as the
   inclination it imparts; and, lastly, its specific difference from all
   other habits, vi. Under the second proposition the acts and duties of
   holiness are reviewed, and proof supplied of the necessity of grace for
   them, vii. The nature of the mortification of sin, as a special part of
   sanctification, is considered; directions for this spiritual exercise
   are given; particular means for the mortification of sin are specified;
   and certain errors respecting this duty corrected, viii.

   The fifth book simply contains arguments for the necessity of holiness,
   -- from the nature of God, i.; from eternal election, ii.; from the
   divine commands, iii.; from the mission of Christ, iv.; and from our
   condition in this world, v.-- Ed.
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To the readers.

   An account in general of the nature and design of the ensuing
   discourse, with the reasons why it is made public at this time, being
   given in the first chapter of the treatise itself, I shall not long
   detain the readers here at the entrance of it. But some few things it
   is necessary they should be acquainted withal, and that both as to the
   matter contained in it and as to the manner of its handling. The
   subject-matter of the whole, as the title and almost every page of the
   book declare, is, the Holy Spirit of God and his operations. And two
   things there are which, either of them, are sufficient to render any
   subject either difficult on the one hand, or unpleasant on the other,
   to be treated of in this way, both which we have herein to conflict
   withal: for where the matter itself is abstruse and mysterious, the
   handling of it cannot be without its difficulties; and where it is
   fallen, by any means whatever, under public contempt and scorn, there
   is an abatement of satisfaction in the consideration and defence of it.
   Now, all the concernments of the Holy Spirit are an eminent part of the
   "mystery" or "deep things of God;" for as the knowledge of them doth
   wholly depend on and is regulated by divine revelation, so are they in
   their own nature divine and heavenly, -- distant and remote from all
   things that the heart of man, in the mere exercise of its own reason or
   understanding, can rise up unto. But yet, on the other hand, there is
   nothing in the world that is more generally despised as foolish and
   contemptible than the things that are spoken of and ascribed unto the
   Spirit of God. He needs no furtherance in the forfeiture of his
   reputation with many, as a person fanatical, estranged from the conduct
   of reason, and all generous principles of conversation, who dares avow
   an interest in His work, or take upon him the defence thereof.
   Wherefore, these things must be a little spoken unto, if only to
   manifest whence relief may be had against the discouragements wherewith
   they are attended.

   For the first thing proposed, it must be granted that the things here
   treated of are in themselves mysterious and abstruse. But yet, the way
   whereby we may endeavour an acquaintance with them, "according to the
   measure of the gift of Christ unto every one," is made plain in the
   Scriptures of truth. If this way be neglected or despised, all other
   ways of attempting the same end, be they never so vigorous or
   promising, will prove ineffectual. What belongs unto it as to the
   inward frame and disposition of mind in them who search after
   understanding in these things, what unto the outward use of means, what
   unto the performance of spiritual duties, what unto conformity in the
   whole soul unto each discovery of truth that is attained, is not my
   present work to declare, nor shall I divert thereunto. If God give an
   opportunity to treat concerning the work of the Holy Spirit, enabling
   us to understand the Scriptures, or the mind of God in them, the whole
   of this way will be at large declared.

   At present, it may suffice to observe, that God, who in himself is the
   eternal original spring and fountain of all truth, is also the only
   sovereign cause and author of its revelation unto us. And whereas that
   truth, which originally is one in him, is of various sorts and kinds,
   according to the variety of the things which it respects in its
   communication unto us, the ways and means of that communication are
   suited unto the distinct nature of each truth in particular. So the
   truth of things natural is made known from God by the exercise of
   reason, or the due application of the understanding that is in man unto
   their investigation; for "the things of a man knoweth the spirit of a
   man that is in him." Neither, ordinarily, is there any thing more
   required unto that degree of certainty of knowledge in things of that
   nature whereof our minds are capable, but the diligent application of
   the faculties of our souls, in the due use of proper means, unto the
   attainment thereof. Yet is there a secret work of the Spirit of God
   herein, even in the communication of skill and ability in things
   natural, as also in things civil, moral, political, and artificial; as
   in our ensuing discourse is fully manifested. But whereas these things
   belong unto the work of the old creation and the preservation thereof,
   or the rule and government of mankind in this world merely as rational
   creatures, there is no use of means, no communication of aids,
   spiritual or supernatural, absolutely necessary to be exercised or
   granted about them. Wherefore, knowledge and wisdom in things of this
   nature are distributed promiscuously among all sorts of persons,
   according to the foundation of their natural abilities, and a
   superstruction thereon in their diligent exercise, without any peculiar
   application to God for especial grace or assistance, reserving still a
   liberty unto the sovereignty of divine Providence in the disposal of
   all men and their concerns.

   But as to things supernatural, the knowledge and truth of them, the
   teachings of God are of another nature; and, in like manner, a peculiar
   application of ourselves unto him for instruction is required of us. In
   these things also there are degrees, according as they approach, on the
   one hand, unto the infinite abyss of the divine essence and existence,
   -- as the eternal generation and incarnation of the Son, the procession
   and mission of the Holy Spirit, -- or, on the other, unto those divine
   effects which are produced in our souls, whereof we have experience.
   According unto these degrees, as the divine condescension is exerted in
   their revelation, so ought our attention, in the exercise of faith,
   humility, and prayer, to be increased in our inquiries into them. For
   although all that diligence, in the use of outward means, necessary to
   the attainment of the knowledge of any other useful truth, be
   indispensably required in the pursuit of an acquaintance with these
   things also, yet if, moreover, there be not an addition of spiritual
   ways and means, suited in their own nature, and appointed of God, unto
   the receiving of supernatural light and the understanding of the deep
   things of God, our labour about them will in a great measure be but
   fruitless and unprofitable: for although the letter of the Scripture
   and the sense of the propositions are equally exposed to the reason of
   all mankind, yet the real spiritual knowledge of the things themselves
   is not communicated unto any but by the especial operation of the Holy
   Spirit. Nor is any considerable degree of insight into the doctrine of
   the mysteries of them attainable but by a due waiting on Him who alone
   giveth "the Spirit of wisdom and revelation in the knowledge of them;"
   for "the things of God knoweth no man but the Spirit of God," and they
   to whom by him they are revealed. Neither can the Scriptures be
   interpreted aright but by the aid of that Spirit by which they were
   indited; as Hierom affirms, and as I shall afterward fully prove. But
   in the use of the means mentioned we need not despond but that, seeing
   these things themselves are revealed that we may know God in a due
   manner and live unto him as we ought, we may attain such a measure of
   spiritual understanding in them as is useful unto our own and others'
   edification. They may, I say, do so who are not slothful in hearing or
   learning, but "by reason of use have their senses exercised to discern
   both good and evil."

   Wherefore, the subject of the ensuing discourses being entirely things
   of this nature, in their several degrees of access unto God or
   ourselves, I shall give no account of any particular endeavours in my
   inquiries into them, but leave the judgment thereof unto the evidence
   of the effects produced thereby: only, whereas I know not any who ever
   went before me in this design of representing the whole economy of the
   Holy Spirit, with all his adjuncts, operations, and effects, whereof
   this is the first part (the attempt of Crellius in this kind being only
   to corrupt the truth in some few instances), as the difficulty of my
   work was increased thereby, so it may plead my excuse if any thing be
   found not to answer so regular a projection or just a method as the
   nature of the subject requireth and as was aimed at.

   In the first part of the whole work, which concerneth the name, divine
   nature, personality, and mission of the Holy Spirit, I do but declare
   and defend the faith of the catholic church against the Socinians; with
   what advantage, with what contribution of light or evidence, strength
   or order, unto what hath been pleaded before by others, is left unto
   the learned readers to judge and determine. And in what concerns the
   adjuncts and properties of His mission and operation, some may, and I
   hope do, judge themselves not unbeholden unto me for administering an
   occasion unto them of deeper and better thoughts about them.

   The second part of our endeavour concerneth the work of the Holy Spirit
   in the old creation, both in its production, preservation, and rule.
   And whereas I had not therein the advantage of any one ancient or
   modern author to beat out the paths of truth before me, I have confined
   myself to express testimonies of Scripture, with such expositions of
   them as sufficiently evidence their own truth; though also they want
   not such a suffrage from others as may give them the reputation of some
   authority.

   The like may be said of what succeeds in the next place, concerning His
   work under the New Testament, preparatory for the new creation, in the
   communication of all sorts of gifts, ordinary and extraordinary, all
   kind of skill and ability in things spiritual, natural, moral,
   artificial, and political, with the instances whereby these operations
   of this are confirmed. All these things, many whereof are handled by
   others separately and apart, are here proposed in their order with
   respect unto their proper end and design.

   For what concerns His work on the head of the new creation, or the
   human nature in the person of our Lord Jesus Christ, I have been
   careful to keep severely under the bounds of sobriety, and not to
   indulge unto any curious or unwarrantable speculations. I have,
   therefore, therein not only diligently attended unto the doctrine of
   the Scripture, our only infallible rule and guide, but also expressly
   considered what was taught and believed in the ancient church in this
   matter, from which I know that I have not departed.

   More I shall not add as to the first difficulty wherewith an endeavour
   of this kind is attended, arising from the nature of the subject
   treated of. The other, concerning the contempt that is cast by many on
   all these things, must yet be farther spoken unto.

   In all the dispensations of God towards his people under the Old
   Testament, there was nothing of good communicated unto them, nothing of
   worth or excellency wrought in them or by them, but it is expressly
   assigned unto the Holy Spirit as the author and cause of it. But yet,
   of all the promises given unto them concerning a better and more
   glorious state of the church to be afterward introduced, next unto that
   of the coming of the Son of God in the flesh, those are the most
   eminent which concern an enlargement and more full communication of the
   Spirit, beyond what they were or could in their imperfect state be made
   partakers of. Accordingly, we find in the New Testament, that whatever
   concerns the conversion of the elect, the edification of the church,
   the sanctification and consolation of believers, the performance of
   those duties of obedience which we owe unto God, with our conduct in
   all the ways thereof, is, in general and particular instances, so
   appropriated unto him, as that it is withal declared that nothing of it
   in any kind can be enjoyed or performed without his especial operation,
   aid, and assistance; so careful was God fully to instruct and to secure
   the faith of the church in this matter, according as he knew its
   eternal concernments to lie therein. Yet, notwithstanding all the
   evidence given hereunto, the church of God in most ages hath been
   exercised with oppositions either to his person, or his work, or the
   manner of it, contrary unto what is promised and declared concerning
   them in the word of truth; nor doth it yet cease so to be. Yea, though
   the contradictions of some in former ages have been fierce and
   clamorous, yet all that hath fallen out of that kind hath been
   exceeding short of what is come to pass in the days wherein we live;
   for, not to mention the Socinians, who have gathered into one head, or
   rather ulcerous imposthume, all the virulent oppositions made unto His
   deity or grace by the Photinians, Macedonians, and Pelagians of old,
   there are others, who, professing no enmity unto his divine person,
   yea, admitting and owning the doctrine of the church concerning it, are
   yet ready on all occasions to despise and reproach that whole work for
   which he was promised under the Old Testament, and which is expressly
   assigned unto him in the New. Hence is it grown amongst many a matter
   of reproach and scorn for any one to make mention of his grace, or to
   profess an interest in that work of his, as his, without which no man
   shall see God, if the Scripture be a faithful testimony; and some have
   taken pains to prove that sundry things which are expressly assigned
   unto him in the gospel as effects of his power and grace are only
   filthy enthusiasms, or at least weak imaginations of distempered minds.
   Neither is there any end of calumnious imputations on them by whom his
   work is avowed and his grace professed. Yea, the deportment of many
   herein is such as that, if it were not known how effectual the efforts
   of profaneness are upon the corrupted minds of men, it would rather
   seem ridiculous and [to] be despised than to deserve any serious
   notice: for let any avow or plead for the known work of the Spirit of
   God, and it is immediately apprehended a sufficient ground to charge
   them with leaving the rule of the word to attend unto revelations and
   inspirations, as also to forego all thoughts of the necessity of the
   duties of obedience; whereas no other work of his is pleaded for, but
   that only without which no man can either attend unto the rule of the
   Scripture as he ought, or perform any one duty of obedience unto God in
   a due manner. And there are none of this conspiracy so weak or
   unlearned but are able to scoff at the mention of him, and to cast the
   very naming of him on others as a reproach. Yea, it is well if some
   begin not to deal in like manner with the person of Christ himself; for
   error and profaneness, if once countenanced, are at all times fruitful
   and progressive, and will be so whilst, darkness and corruption abiding
   on the minds of men, the great adversary is able, by his subtle malice,
   to make impressions on them. But in these things not a few do please
   themselves, despise others, and would count themselves injured if their
   Christianity should be called in question. But what value is there in
   that name or title, where the whole mystery of the gospel is excluded
   out of our religion? Take away the dispensation of the Spirit, and his
   effectual operations in all the intercourse that is between God and
   man; be ashamed to avow or profess the work attributed unto him in the
   gospel, -- and Christianity is plucked up by the roots. Yea, this
   practical contempt of the work of the Holy Spirit being grown the only
   plausible defiance of religion, is so also to be the most pernicious,
   beyond all notional mistakes and errors about the same things, being
   constantly accompanied with profaneness, and commonly issuing in
   atheism.

   The sense I intend is fully expressed in the ensuing complaint of a
   learned person, published many years ago: " In seculo hodie tam
   perverso prorsus immersi vivimus miseri, in quo Spiritus Sanctus omnino
   ferme pro ludibrio habetur: imo in quo etiam sunt qui non tantum corde
   toto eum repudient ut factis negent, sed quoque adeo blasphemi in eum
   exsurgant ut penitus eundem ex orbe expulsum aut exulatum cupiant, quum
   illi nullam in operationibus suis relinquant efficaciam; ac propriis
   vanorum habituum suorum viribus, ac rationis profanæ libertati
   carnalitatique suæ omnem ascribant sapientiam, et fortitudinem in rebus
   agendis. Unde tanta malignitas externæ proterviæ apud mortales
   cernitur. Ideoque pernicies nostra nos jam ante fores expectat," etc.
   Herein lies the rise and spring of that stated apostasy from the power
   of evangelical truth, wherein the world takes its liberty to immerge
   itself in all licentiousness of life and conversation; the end whereof
   many cannot but expect with dread and terror.

   To obviate these evils in any measure; to vindicate the truth and
   reality of divine spiritual operations in the church; to avow what is
   believed and taught by them concerning the Holy Spirit and his work who
   are most charged and reflected on for their profession thereof, and
   thereby to evince the iniquity of those calumnies under the darkness
   and shades whereof some seek to countenance themselves in their profane
   scoffing at his whole dispensation; to manifest in all instances that
   what is ascribed unto him is not only consistent with religion, but
   also that without which religion cannot consist, nor the power of it be
   preserved, -- is the principal design of the ensuing discourses.

   Now, whereas the effectual operation of the blessed Spirit in the
   regeneration or conversion of sinners is, of all other parts of this
   work, most violently opposed, and hath of late been virulently
   traduced, I have the more largely insisted thereon. And because it can
   neither be well understood nor duly explained without the consideration
   of the state of lapsed or corrupted nature, I have taken in that also
   at large, as judging it necessary so to do; for whereas the knowledge
   of it lies at the bottom of all our obedience unto God by Christ, it
   hath always been the design of some, and yet continueth so to be,
   either wholly to deny it, or to extenuate it unto the depression and
   almost annihilation of the grace of the gospel, whereby alone our
   nature can be repaired. Designing, therefore, to treat expressly of the
   reparation of our nature by grace, it was on all accounts necessary
   that we should treat of its depravation by sin also.

   Moreover, what is discoursed on these things is suited unto the
   edification of them that do believe, and directed unto their
   furtherance in true spiritual obedience and holiness, or the obedience
   of faith. Hence, it may be, some will judge that our discourses on
   these subjects are drawn out into a greater length than was needful or
   convenient, by that continual intermixture of practical applications
   which runs along in them all. But if they shall be pleased to consider
   that my design was, not to handle these things in a way of controversy,
   but, declaring and confirming the truth concerning them, to accommodate
   the doctrines treated of unto practice, and that I dare not treat of
   things of this nature in any other way but such as may promote the
   edification of the generality of believers, they will either be of my
   mind, or, it may be, without much difficulty admit of my excuse.
   However, if these things are neglected or despised by some, yea, be
   they never so many, there are yet others who will judge their principal
   concernment to lie in such discourses as may direct and encourage them
   in the holy practice of their duty. And whereas the way, manner, and
   method of the Holy Spirit, in his operations as to this work of
   translating sinners from death unto life, from a state of nature unto
   that of grace, have been variously handled by some, and severely
   reflected on with scorn by others, I have endeavoured so to declare and
   assert what the Scripture manifestly teacheth concerning them,
   confirming it with the testimonies of some of the ancient writers of
   the church, as I no way doubt but it is suited unto the experience of
   them who have in their own souls been made partakers of that blessed
   work of the Holy Ghost. And whilst, in the substance of what is
   delivered, I have the plain testimonies of the Scripture, the suffrage
   of the ancient church, and the experience of them who do sincerely
   believe, to rest upon, I shall not be greatly moved with the censures
   and opposition of those who are otherwise minded.

   I shall add no more on this head but that, whereas the only
   inconvenience wherewith our doctrine is pressed is the pretended
   difficulty in reconciling the nature and necessity of our duty with the
   efficacy of the grace of the Spirit, I have been so far from waiving
   the consideration of it, as that I have embraced every opportunity to
   examine it in all particular instances wherein it may be urged with
   most appearance of probability. And it is, I hope, at length made to
   appear, that not only the necessity of our duty is consistent with the
   efficacy of God's grace, but also, that as, on the one hand, we can
   perform no duty to God as we ought without its aid and assistance, nor
   have any encouragement to attempt a course of obedience without a just
   expectation thereof, so, on the other, that the work of grace itself is
   no way effectual but in our compliance with it in a way of duty: only,
   with the leave of some persons, or whether they will or no, we give the
   pre-eminence in all unto grace, and not unto ourselves. The command of
   God is the measure and rule of our industry and diligence in a way of
   duty; and why anyone should be discouraged from the exercise of that
   industry which God requires of him by the consideration of the aid and
   assistance which he hath promised unto him, I cannot understand. The
   work of obedience is difficult and of the highest importance; so that
   if anyone can be negligent therein because God will help and assist
   him, it is because he hates it, he likes it not. Let others do what
   they please, I shall endeavour to comply with the apostle's advice upon
   the enforcement which he gives unto it: "Work out your own salvation
   with fear and trembling; for it is God which worketh in you both to
   will and to do of his own good pleasure."

   These things, with sundry of the like nature, falling unavoidably under
   consideration, have drawn out these discourses unto a length much
   beyond my first design; which is also the occasion why I have forborne
   the present adding unto them those other parts of the work of the Holy
   Spirit, in prayer or supplication, in illumination with respect unto
   the belief of the Scriptures and right understanding of the mind of God
   in them, in the communication of gifts unto the church, and in the
   consolation of believers; which must now wait for another opportunity,
   if God in his goodness and patience shall be pleased to grant it unto
   us. Another part of the work of the Holy Spirit consisteth in our
   sanctification, whereon our evangelical obedience or holiness doth
   depend. How much all his operations herein also are by some despised,
   what endeavours there have been to debase the nature of
   gospel-obedience, yea, to cast it out of the hearts and lives of
   Christians, and to substitute a heathenish honesty at best in the room
   thereof, is not unknown to any who think it their duty to inquire into
   these things. Hence I thought it not unnecessary, on the occasion of
   treating concerning the work of the Holy Spirit in our sanctification,
   to make a diligent and full inquiry into the true nature of evangelical
   holiness, and that spiritual life unto God which all believers are
   created unto in Christ Jesus. And herein, following the conduct of the
   Scriptures from first to last, the difference that is between them and
   that exercise of moral virtue which some plead for in their stead did
   so evidently manifest itself, as that it needs no great endeavour to
   represent it unto any impartial judgment. Only, in the handling of
   these things, I thought meet to pursue my former method and design, and
   principally to respect the reducing of the doctrines insisted on unto
   the practice and improvement of holiness; which also hath occasioned
   the lengthening of these discourses. I doubt not but all these things
   will be by some despised; they are so in themselves, and their
   declaration by me will not recommend them unto a better acceptation.
   But let them please themselves whilst they see good in their own
   imaginations; whilst the Scripture is admitted to be an infallible
   declaration of the will of God and the nature of spiritual things, and
   there are Christians remaining in the world who endeavour to live to
   God, and to come to the enjoyment of him by Jesus Christ, there will
   not want sufficient testimony against that putid figment of moral
   virtue being all our gospel holiness, or that the reparation of our
   natures and life unto God doth consist therein alone.

   In the last place succeeds a discourse concerning the necessity of
   holiness and obedience. Some regard, I confess, I had therein, though
   not much, unto the ridiculous clamours of malevolent and ignorant
   persons, charging those who plead for the efficacy of the grace of God
   and the imputation of the righteousness of Christ, as though thereby
   they took away the necessity of a holy life; for who would much trouble
   himself about an accusation which is laden with as many convictions of
   its forgery as there are persons who sincerely believe those doctrines,
   and which common light gives testimony against in the conversations of
   them by whom they are received, and by whom they are despised? It was
   the importance of the thing itself, made peculiarly seasonable by the
   manifold temptations of the days wherein we live, which occasioned that
   addition unto what was delivered about the nature of evangelical
   holiness; seeing "if we know these things, happy are we if we do them."
   But yet, the principal arguments and demonstrations of that necessity
   being drawn from those doctrines of the gospel which some traduce as
   casting no good aspect thereon, the calumnies mentioned are therein
   also obviated. And thus far have we proceeded in the declaration and
   vindication of the despised work of the Spirit of God under the New
   Testament, referring the remaining instances above mentioned unto
   another occasion.

   The oppositions unto all that we believe and maintain herein are of two
   sorts:-- First, Such as consist in particular exceptions against and
   objections unto each particular work of the Spirit, whether in the
   communication of gifts or the operation of grace. Secondly, Such as
   consist in reflections cast on the whole work ascribed unto him in
   general. Those of the first sort will all of them fall under
   consideration in their proper places, where we treat of those especial
   actings of the Spirit whereunto they are opposed. The other sort, at
   least the principal of them, wherewith some make the greatest noise in
   the world, may be here briefly spoken unto:--

   The first and chief pretence of this nature is, that all those who
   plead for the effectual operations of the Holy Spirit in the
   illumination of the minds of men, the reparation of their natures, the
   sanctification of their persons, and their endowment with spiritual
   gifts, are therein and thereby enemies to reason, and impugn the use of
   it in religion, or at least allow it not that place and exercise
   therein which is its due. Hence, some of those who are otherwise minded
   affirm that it is cast on them as a reproach that they are rational
   divines; although, so far as I can discern, if it be so, it is as
   Hierom was beaten by an angel for being a Ciceronian (in the judgment
   of some), very undeservedly. But the grounds whereon this charge should
   be made good have not as yet been made to appear; neither hath it been
   evinced that any thing is ascribed by us unto the efficacy of God's
   grace in the least derogatory unto reason, its use, or any duty of man
   depending thereon. I suppose we are agreed herein, that the reason of
   man, in the state wherein we are, is not sufficient in itself to find
   out or frame a religion whereby we may please God and be accepted with
   him; or if we are not agreed herein, yet I shall not admit it as a part
   of our present controversy, wherein we suppose a religion proceeding
   from and resolved into supernatural revelation. Neither is it, that I
   know of, as yet pleaded by any that reason is able to comprehend all
   the things in their nature and being, or to search them out unto
   perfection, which are revealed unto us; for we do not directly deal
   with them by whom the principal mysteries of the gospel are rejected,
   because they cannot comprehend them, under a pretence that what is
   above reason is against it. And it may be it will be granted, moreover,
   that natural reason cannot enable the mind of a man unto a saving
   perception of spiritual things, as revealed, without the especial aid
   of the Spirit of God in illumination. If this be denied by any, as we
   acknowledge our dissent from them, so we know that we do no injury to
   reason thereby, and will rather suffer under the imputation of so doing
   than, by renouncing of the Scripture, to turn infidels, that we may be
   esteemed rational. But we cannot conceive how reason should be
   prejudiced by the advancement of the rational faculties of our souls,
   with respect unto their exercise towards their proper objects, -- which
   is all we assign unto the work of the Holy Spirit in this matter; and
   there are none in the world more free to grant than we are, that unto
   us our reason is the only judge of the sense and truth of propositions
   drawn from the Scripture or proposed therein, and do wish that all men
   might be left peaceable under that determination, where we know they
   must abide, whether they will or no.

   But the inquiry in this matter is, what reasonableness appears in the
   mysteries of our religion when revealed unto our reason, and what
   ability we have to receive, believe, and obey them as such. The latter
   part of this inquiry is so fully spoken unto in the ensuing discourses
   as that I shall not here again insist upon it; the former may in a few
   words be spoken unto. It cannot be, it is not, that I know of, denied
   by any that Christian religion is highly reasonable; for it is the
   effect of the infinite reason, understanding, and wisdom of God. But
   the question is not, what it is in itself? but what it is in relation
   to our reason, or how it appears thereunto? And there is no doubt but
   everything in Christian religion appears highly reasonable unto reason
   enlightened, or the mind of man affected with that work of grace, in
   its renovation, which is so expressly ascribed unto the Holy Spirit in
   the Scripture; for as there is a suitableness between an enlightened
   mind and spiritual mysteries as revealed, so seeing them in their
   proper light, it finds by experience their necessity, use, goodness,
   and benefit, with respect unto our chiefest good and supreme end. It
   remains, therefore, only that we inquire how reasonable the mysteries
   of Christian religion are unto the minds of men as corrupted; for that
   they are so by the entrance of sin, as we believe, so we have proved in
   the ensuing treatise. And it is in vain to dispute with any about the
   reasonableness of evangelical faith and obedience until the state and
   condition of our reason be agreed [on]. Wherefore, to speak plainly in
   the case, as we do acknowledge that reason, in its corrupted state, is
   all that any man hath in that state whereby to understand and to judge
   of the sense and truth of doctrines revealed in the Scripture, and, in
   the use of such aids and means as it is capable to improve, is more and
   better unto him than any judge or interpreter that should impose a
   sense upon him not suited thereunto; so, as to the spiritual things
   themselves of the gospel, in their own nature, it is enmity against
   them, and they are foolishness unto it. If, therefore, it be a crime,
   if it be to the impeachment and disadvantage of reason, to affirm that
   our minds stand in need of the renovation of the Holy Ghost, to enable
   them to understand spiritual things in a spiritual manner, we do
   acknowledge ourselves guilty thereof. But otherwise, that by asserting
   the efficacious operations of the Spirit of God, and the necessity of
   them unto the discharge of every spiritual duty towards God in an
   acceptable manner, we do deny that use and exercise of our own reason
   in things religious and spiritual whereof in any state it is capable,
   and whereunto of God it is appointed, is unduly charged on us, as will
   afterward be fully manifested.

   But it is moreover pretended, that by the operations we ascribe unto
   the Holy Spirit, we expose men to be deceived by satanical delusions,
   [and] open a door to enthusiasms, directing them to the guidance of
   unaccountable impulses and revelations; so making way unto all folly
   and villainy. By what means this charge can be fixed on them who
   professedly avow that nothing is good, nothing duty unto us, nothing
   acceptable unto God, but what is warranted by the Scripture, directed
   unto thereby, and suited thereunto, which is the alone perfect rule of
   all that God requires of us in the way of obedience, but only [by]
   ungrounded clamours, hath not yet been attempted to be made manifest;
   for all things of this nature are not only condemned by them, but all
   things which they teach concerning the Holy Spirit of God are the
   principal ways and means to secure us from the danger of them. It is
   true, there have been of old, and haply do still continue among some,
   satanical delusions, diabolical suggestions, and foul enthusiasms,
   which have been pretended to proceed from the Spirit of God, and to be
   of a divine original; for so it is plainly affirmed in the Scripture,
   both under the Old Testament and the New, directions being therein
   added for their discovery and disprovement. But if we must therefore
   reject the true and real operations of the Spirit of God, the principal
   preservative against our being deceived by them, we may as well reject
   the owning of God himself, because the devil hath imposed himself on
   mankind as the object of their worship. Wherefore, as to enthusiasms of
   any kind, which might possibly give countenance unto any diabolical
   suggestions, we are so far from affirming any operations of the Holy
   Ghost to consist in them, or in any thing like unto them, that we allow
   no pretence of them to be consistent therewithal. And we have a sure
   rule to try all these things by; which as we are bound in all such
   cases precisely to attend unto, so hath God promised the assistance of
   his Spirit, that they be not deceived, unto them who do it in
   sincerity. What some men intend by impulses, I know not. If it be
   especial aids, assistances, and inclinations unto duties, acknowledged
   to be such, and the duties of persons so assisted and inclined, and
   these peculiarly incumbent on them in their present circumstances, it
   requires no small caution that, under an invidious name, we reject not
   those supplies of grace which are promised unto us, and which we are
   bound to pray for; but if irrational impressions, or violent
   inclinations unto things or actions which are not acknowledged duties
   in themselves, evidenced by the word of truth, and so unto the persons
   so affected in their present condition and circumstances, are thus
   expressed, as we utterly abandon them, so no pretence is given unto
   them from any thing which we believe concerning the Holy Spirit and his
   operations: for the whole work which we assign unto him is nothing but
   that whereby we are enabled to perform that obedience unto God which is
   required in the Scripture, in the way and manner wherein it is
   required; and it is probably more out of enmity unto him than us where
   the contrary is pretended. The same may be said concerning revelations.
   They are of two sorts, -- objective and subjective. Those of the former
   sort, whether they contain doctrines contrary unto that of the
   Scripture, or additional thereunto, or seemingly confirmatory thereof,
   they are all universally to be rejected, the former being absolutely
   false, the latter useless. Neither have any of the operations of the
   Spirit pleaded for the least respect unto them; for he having finished
   the whole work of external revelation, and closed it in the Scripture,
   his whole internal spiritual work is suited and commensurate thereunto.
   By subjective revelations, nothing is intended but that work of
   spiritual illumination whereby we are enabled to discern and understand
   the mind of God in the Scripture; which the apostle prays for in the
   behalf of all believers, Eph. i. 16-19, and whose nature, God
   assisting, shall be fully explained hereafter. So little pretence,
   therefore, there is for this charge on them by whom the efficacious
   operations of the Spirit of God are asserted, as that without them we
   have no absolute security that we shall be preserved from being imposed
   on by them or some of them.

   But, it may be, it will be said at last that our whole labour, in
   declaring the work of the Spirit of God in us and towards us, as well
   as what we have now briefly spoken in the vindication of it from these
   or the like imputations, is altogether vain, seeing all we do or say
   herein is nothing but canting with unintelligible expressions. So some
   affirm, indeed, before they have produced their charter wherein they
   are constituted the sole judges of what words, what expressions, what
   way of teaching, are proper in things of this nature. But, by any thing
   that yet appears, they seem to be as unmeet for the exercise of that
   dictatorship herein which they pretend unto, as any sort of men that
   ever undertook the declaration of things sacred and spiritual.
   Wherefore, unless they come with better authority than as yet they can
   pretend unto, and give a better example of their own way and manner of
   teaching such things than as yet they have done, we shall continue to
   make Scripture phraseology our rule and pattern in the declaration of
   spiritual things, and endeavour an accommodation of all our expressions
   thereunto, whether to them intelligible or not, and that for reasons so
   easy to be conceived as that they need not here be pleaded.
     __________________________________________________________________

   Discourse concerning the Holy Spirit
     __________________________________________________________________

                                    Book I.
     __________________________________________________________________

Chapter I. General principles concerning the Holy Spirit and his work.

   1 Cor. xii. 1 opened -- Pneumatika, spiritual gifts -- Their grant
   unto, use and abuse in, that church -- Jesus, how called "anathema" --
   Impiety of the Jews -- How called "Lord" --The foundation of church
   order and worship -- In what sense we are enabled by the Spirit to call
   Jesus "Lord" -- The Holy Spirit the author of all gifts -- why called
   "God," and "The Lord" -- General distribution of spiritual gifts --
   Proper end of their communication -- Nine sorts of gifts -- Abuse of
   them in the church -- Their tendency unto peace and order -- General
   design of the ensuing discourse concerning the Spirit and his
   dispensation -- Importance of the doctrine concerning the Spirit of God
   and his operations -- Reasons hereof -- Promise of the Spirit to supply
   the absence of Christ, as to his human nature -- Concernment thereof --
   Work of the Spirit in the ministration of the gospel -- All saving good
   communicated unto us and wrought in us by him -- Sin against the Holy
   Ghost irremissible -- False pretences unto the Spirit dangerous --
   Pretences unto the spirit of prophecy under the Old Testament -- Two
   sorts of false prophets: the first; the second sort -- Pretenders under
   the New Testament -- The rule for the trial of such pretenders, 1 John
   iv. 1-3 -- Rules to this purpose under the Old and New Testaments
   compared -- A false spirit, set up against the Spirit of God, examined
   -- False and noxious opinions concerning the Spirit, and how to be
   obviated --Reproaches of the Spirit and his work -- Principles and
   occasions of the apostasy of churches under the law and gospel --
   Dispensation of the Spirit not confined to the first ages of the church
   -- The great necessity of a diligent inquiry into the things taught
   concerning the Spirit of God and his work.

   The apostle Paul, in the 12th chapter of his First Epistle to the
   Corinthians, directs their exercise of spiritual gifts, concerning
   which, amongst other things and emergencies, they had made inquiry of
   him. This the fast words wherewith he prefaceth his whole discourse
   declare: Verse 1, "Now, concerning spiritual gifts," -- Peri de ton
   pneumatikon; that is charismaton as his ensuing declaration doth
   evince. And the imagination of some, concerning spiritual persons to be
   here intended, contrary to the sense of all the ancients, is
   inconsistent with the context: [1] for as it was about spiritual gifts
   and their exercise that the church had consulted with him, so the whole
   series of his ensuing discourse is directive therein; and, therefore,
   in the close of it, contracting the design of the whole, he doth it in
   that advice, Zeloute de ta charismata ta kreittona, -- "Covet earnestly
   the best gifts," -- namely, among those which he proposed to treat of,
   and had done so accordingly, verse 31. The ta pneumatika of verse 1 are
   the ta charismata of verse 31; as it is expressed, chap. xiv. 1,
   Zeloute de ta pneumatika -- that is, charismata, -- "Desire spiritual
   gifts,' whose nature and use you are now instructed in, as it first was
   proposed." Of these that church had received an abundant measure,
   especially of those that were extraordinary, and tended to the
   conviction of unbelievers: for the Lord having "much people in that
   city," whom he intended to call to the faith, Acts xviii. 9, 10, not
   only encouraged our apostle, against all fears and dangers, to begin
   and carry on the work of preaching there, wherein he continued "a year
   and six months," verse 11, but also furnished the first converts with
   such eminent, and some of them such miraculous gifts, as might be a
   prevalent means to the conversion of many others; for he will never be
   wanting to provide instruments and suitable means for the effectual
   attaining of any end that he aimeth at. In the use, exercise, and
   management of these "spiritual gifts," that church, or sundry of the
   principal members of it, had fallen into manifold disorders, and abused
   them unto the matter of emulation and ambition, whereon other evils did
   ensue; [2] as the best of God's gifts may be abused by the lusts of
   men, and the purest water may be tainted by the earthen vessels
   whereinto it is poured. Upon the information of some who, loving truth,
   peace, and order, were troubled at these miscarriages, 1 Cor. i. 11,
   and in answer unto a letter of the whole church, written unto him about
   these and other occurrences, chap. vii. 1, he gives them counsel and
   advice for the rectifying of these abuses. And, first, to prepare them
   aright with humility and thankfulness, becoming them who were intrusted
   with such excellent privileges as they had abused, and without which
   they could not receive the instruction which he intended them, he
   mindeth them of their former state and condition before their calling
   and conversion to Christ, chap. xii. 2, "Ye know that ye were Gentiles,
   carried away with dumb idols, even as ye were led;" os an egesthe
   apagomenoi, -- hurried with violent impressions from the devil into the
   service of idols. This he mentions not to reproach them, but to let
   them know what frame of mind and what fruit of life might be justly
   expected from them who had received such an alteration in their
   condition. [3] Particularly, as he elsewhere tells them, if they had
   not made themselves to differ from others, if they had nothing but what
   they had received, -- they should not boast nor exalt themselves above
   others, as though they had not received, chap. iv. 7; for it is a vain
   thing for a man to boast in himself of what he hath freely received of
   another, and never deserved so to receive it, as it is with all who
   have received either gifts or grace from God.

   This alteration of their state and condition he farther declares unto
   them by the effects and author of it: chap. xii. 3, "Wherefore I give
   you to understand, that no man speaking by the Spirit of God calleth
   Jesus accursed: and that no man can say that Jesus is the Lord, but by
   the Holy Ghost." The great difference which was then in the world was
   concerning Jesus, who was preached unto them all. Unbelievers, who were
   still carried with an impetus of mind and affections after "dumb
   idols," being led and acted therein by the spirit of the devil,
   blasphemed, and said Jesus was anathema, or one accursed. They looked
   on him as a person to be detested and abominated as the common odium of
   their gods and men. Hence, on the mention of him they used to say,
   "Jesus anathema," "He is," or, "Let him be, accursed," detested,
   destroyed. And in this blasphemy do the Jews continue to this day,
   hiding their cursed sentiments under a corrupt pronunciation of his
   name: for instead of ysv?, they write and call him ysv?, the initial
   letters of ymch smv vzkrv?, -- that is, "Let his name and memory be
   blotted out;" the same with "Jesus anathema" And this blasphemy of
   pronouncing Jesus accursed was that wherewith the first persecutors of
   the church tried the faith of Christians, as Pliny in his epistle to
   Trajan, and Justin Martyr, with other apologists, agree; and as the
   apostle says, those who did thus did not so "by the Spirit of God," so
   he intends that they did it by the acting and instigation of the devil,
   the unclean spirit, which ruled in those children of disobedience. And
   this was the condition of those Corinthians themselves to whom he
   wrote, whilst they also were carried away after "dumb idols" On the
   other side, those that believed called Jesus "Lord," or professed that
   he was the Lord; and thereby avowed their faith in him and obedience
   unto him. Principally, they owned him to be Jehovah, the Lord over all,
   God blessed forever; for the name yhvh? is everywhere in the New
   Testament expressed by Kurios, here used. He who thus professeth Jesus
   to be the Lord, in the first place acknowledgeth him to be the true
   God. And then they professed him therewithal to be their Lord, the Lord
   of their souls and consciences, unto whom they owed all subjection and
   performed all obedience; as Thomas did in his great confession, "My
   Lord and my God," John xx. 28. Now, as he had before intimated that
   those who disowned him and called him "accursed" did speak by the
   instinct and instigation of the devil, by whom they were acted, so he
   lets them know, on the other hand, that no man can thus own and confess
   Jesus to be the "Lord" but by the Holy Ghost. But it may be said that
   some acted by the unclean spirit confessed Christ to be the Lord. So
   did the man in the synagogue, who cried out, "I know thee who thou art,
   the Holy One of God," Mark i. 23, 24; and verse 34, he "suffered not
   the devils to speak, because they knew him." And the damsel possessed
   with a spirit of divination cried after the apostle and his companions,
   saying, "These men are the servants of the most high God," Acts xvi.
   17. So also did the man who abode in the tombs, possessed with an
   unclean spirit, who cried out unto him, "What have I to do with thee,
   Jesus, thou Son of the most high God," Mark v. 7. And other testimonies
   to the like purpose among the heathen, and from their oracles, might be
   produced. Ans. 1. Our apostle speaks of such a saying of Jesus to be
   Lord as is accompanied with faith in him and subjection of soul unto
   him; which is from the Holy Ghost alone. Thus none acted by the unclean
   spirit can call him Lord. 2. These acknowledgments were either (1.)
   wrested from the devil, and were no small part of his punishment and
   torment; or (2.) were designed by him with an intention to prejudice
   the glory of Christ by his testimony, who was a liar from the
   beginning; and


   "Malus bonum cum simulat, tunc est pessimus."

   These things, therefore, can have here no place. [4] Hereby, then, the
   apostle informs them wherein the foundation of all church relation,
   order, and worship, did consist: for whereas they had all respect unto
   the Lordship of Christ and their acknowledgment thereof, this was not
   from themselves, but was a pure effect of the operation of the Holy
   Ghost in them and towards them. And any thing of the like kind which
   doth not proceed from the same cause and fountain is of no use to the
   glory of God, nor of any advantage unto the souls of men.

   Some think that this saying of Jesus to be the Lord is to be restrained
   unto the manner of speaking afterward insisted on; [5] for the apostle
   in the following verses treateth of those extraordinary gifts which
   many in that church were then endowed withal. None can," saith he, "say
   Jesus is the Lord,' in an extraordinary manner, with divers tongues,
   and in prophecy, but by the Holy Ghost;" -- without his especial
   assistance, none can eminently and miraculously declare him so to be.
   And if this be so, it is likely that those before intended, who said
   Jesus was accursed, were some persons pretending to be acted, or really
   acted, by an extraordinary spirit, which the apostle declares not to be
   the Spirit of God; and so Chrysostom interprets those words of them who
   were visibly and violently acted by the devil. Many such instruments of
   his malice did Satan stir up in those days, to preserve, if it were
   possible, his tottering kingdom from ruin. But there is no necessity
   thus to restrain the words, or to affix this sense unto them; yea, it
   seems to me to be inconsistent with the design of the apostle and scope
   of the place: for intending to instruct the Corinthians, as was said,
   in the nature, use, and exercise of spiritual gifts, he first lays down
   the spring and fountain of all saving profession of the gospel, which
   those gifts were designed to the furtherance and improvement of.
   Hereupon, having minded them of their heathen state and condition
   before, he lets them know by what means they were brought into the
   profession of the gospel, and owning of Jesus to be the Lord, in
   opposition unto the dumb idols whom they had served; and this was by
   the Author of those gifts, unto whose consideration he was now
   addressing himself. The great change wrought in them, as to their
   religion and profession, was by the Holy Ghost; for no man can say that
   Jesus is the Lord, which is the sum and substance of our Christian
   profession, but by him, though some think he hath little or no concern
   at all in this matter. But to say Christ is the Lord includes two
   things:-- First, Faith in him as Lord and Saviour. So was he declared
   and preached by the angels, Luke ii. 11, "A Saviour, which is Christ
   the Lord." And this word "Lord" includes, as the dignity of his person,
   so his investiture with those offices which for our good this Lord did
   exercise and discharge. Secondly, The profession of that faith. Which
   two, where they are sincere, do always accompany each other, Rom. x.
   10; for as the saying of Jesus to be anathema did comprise an open
   disclaimer and abrenunciation of him, so the calling of him Lord
   expresseth the profession of our faith in him, and subjection unto him.
   And both these are here intended to be sincere and saving: for that
   faith and profession are intended whereby the church is built upon the
   rock; the same with that of Peter, "Thou art the Christ, the Son of the
   living God," Matt. xvi. 16. And that these are the works of the Holy
   Ghost, which none of themselves are sufficient for, shall, God
   assisting, be afterward abundantly declared.

   Having thus stated the original and foundation of the church, in its
   faith, profession, order, and worship, he farther acquaints them that
   the same Spirit is likewise the author of all those gifts whereby it
   was to be built up and established, and whereby the profession of it
   might be enlarged: 1 Cor. xii. 4, "Now there are diversities of gifts,
   but the same Spirit." These are the things which he intendeth to
   discourse upon, wherein he enlargeth himself in the whole ensuing
   chapter. Now, became the particulars here insisted on by him in the
   beginning of his discourse will all of them occur unto us and be called
   over again in their proper places, I shall only point unto the heads of
   the discourse in the verses preceding the 11th, which we principally
   aim at.

   Treating, therefore, peri ton pneumatikon, of these spiritual things or
   gifts in the church, he first declares their author, from whom they
   come, and by whom they are wrought and bestowed. Him he calls the
   "Spirit," verse 4; the "Lord," verse 5; "God," verse 6; and to denote
   the oneness of their author, notwithstanding the diversify of the
   things themselves, he calls him the same Spirit, the same Lord, the
   same God. The words may be understood two ways: First, That the whole
   Trinity, and each person distinctly, should be intended in them; -- for
   consider the immediate operator of these gifts, and it is the "Spirit"
   or the Holy Ghost, verse 4; consider them as to their procurement and
   immediate authoritative collation, and so they are from Christ, the
   Son, the "Lord," verse 5; but as to their first original and fountain,
   they are from "God," even the Father, verse 6: and all these are one
   and the same. But rather the Spirit alone is intended, and hath this
   threefold denomination given unto him; for as he is particularly
   denoted by the name of the "Spirit," which he useth that we may know
   whom it is that eminently he intendeth, so he calls him both "Lord" and
   "God," as to manifest his sovereign authority in all his works and
   administrations, so to ingenerate a due reverence in their hearts
   towards him with whom they had to do in this matter. And no more is
   intended in these three verses but what is summed up, verse 11, "But
   all these worketh that one and the self-same Spirit, dividing to every
   man severally as he will."

   Secondly, With respect unto their general nature, the apostle
   distributes them into "gift," charismata, verse 4; "administrations,"
   diakoniai, verse 5; "operations," energemata, verse 6; -- which
   division, with the reasons of it, will in our progress be farther
   cleared.

   Thirdly, He declares the general end of the Spirit of God in the
   communication of them, and the use of them in the church: Verse 7, "But
   the manifestation of the Spirit is given to every man to profit
   withal." Phanerosis tou Pneumatos; Syr., nlyn' drvchh?, -- "the
   revelation of the Spirit;" that is, the gifts whereby and in whose
   exercise he manifests and reveals his own presence, power, and
   effectual operation. And the Spirit of God hath no other aim in
   granting these his enlightening gifts, wherein he manifests his care of
   the church, and declares the things of the gospel unto any man, but
   that they should be used to the profit, advantage, and edification of
   others. They are not bestowed on men to make their secular gain or
   advantage by them, in riches, honour, or reputation, -- for which ends
   Simon the magician would have purchased them with his money, Acts viii.
   18, 19, -- no, nor yet merely for the good and benefit of the souls of
   them that do receive them; but for the edification of the church, and
   the furtherance of faith and profession in others: Pros to sumpheron;
   "Ad id quod expedit, prodest;" "For that which is expedient, useful,
   profitable," -- namely, to the church, 1 Cor. vi. 12, x. 23; 2 Cor.
   viii. 10. Thus was the foundation of the first churches of the gospel
   laid by the Holy Ghost, and thus was the work of their building unto
   perfection carried on by him. How far present churches do or ought to
   stand on the same bottom, how far they are carried on upon the same
   principles, is worth our inquiry, and will in its proper place fall
   under our consideration.

   Fourthly, The apostle distributes the spiritual gifts then bestowed on
   the church, or some members of it, into nine particular heads or
   instances: as, -- 1. Wisdom; 2. Knowledge, 1 Cor. xii. 8, or the word
   of wisdom and the word of knowledge; 3. Faith; 4. Healing, verse 9; 5.
   Working of miracles; 6. Prophecy; 7. Discerning of spirits; 8. Kinds of
   tongues; 9. Interpretation of tongues, verse 10. And all these were
   extraordinary gifts, in the manner of the communication and exercise,
   which related unto the then present state of the church. What is yet
   continued analogous unto them, or holding proportion with them, must be
   farther inquired into, when also their especial nature will be
   unfolded. But now if there be that great diversity of gifts in the
   church, [6] if so much difference in their administrations, how can it
   possibly be prevented but that differences and divisions will arise
   amongst them on whom they are bestowed and those amongst whom they are
   exercised? It is true, this may so fall out, and sometimes doth so;
   and, de facto, it did so in this church of Corinth. One admired one
   gift, a second another of a different kind, and so the third.
   Accordingly, among those who had received them, one boasted of this or
   that particular gift and ability, and would be continually in its
   exercise, to the exclusion and contempt of others, bestowed no less for
   the edification of the church than his own. And so far were they
   transported with vain-glory and a desire of self-advancement, as that
   they preferred the use of those gifts in the church which tended
   principally to beget astonishment and admiration in them which heard or
   beheld them, before those which were peculiarly useful unto the
   edification of the church itself; which evil, in particular, the
   apostle rebukes at large, chap. 14. By this means the church came to be
   divided in itself, and almost to be broken in pieces, chap. i. 11, 12.
   So foolish ofttimes are the minds of men, so liable to be imposed upon,
   so common is it for their lusts, seduced and principled by the craft of
   Satan, to turn judgment into wormwood, and to abuse the most useful
   effects of divine grace and bounty! To prevent all these evils for the
   future, and to manifest how perfect a harmony there is in all these
   divers gifts and different administrations, at what an agreement they
   are among themselves in their tendency unto the same ends of the union
   and edification of the church, from what fountain of wisdom they do
   proceed, and with what care they ought to be used and improved, the
   apostle declares unto them both the author of them and the rule he
   proceedeth by in their dispensation, chap. xii. 11. "All these," saith
   he, [7] "worketh that one and the self-same Spirit, dividing to every
   man severally as he will."

   I shall not at present farther open or insist upon these words.
   Frequent recourse must be had unto them in our progress, wherein they
   will be fully explicated as to what concerns the person of the Spirit,
   his will, and his operations, which are all asserted in them; for my
   purpose is, through the permission and assistance of God, to treat from
   hence of the name, nature, existence, and whole work of the Holy
   Spirit, with the grace of God through Jesus Christ in the communication
   of him unto the sons of men: a work in itself too great and difficult
   for me to undertake, and beyond my ability to manage unto the glory of
   God or the edification of the souls of them that do believe, for "who
   is sufficient for these things?" but yet I dare not utterly faint in it
   nor under it, whilst I look unto Him whose work it is, who giveth
   wisdom to them that lack it, and upbraideth them not, James i. 5. Our
   eyes, therefore, are unto him alone, who both supplieth seed to the
   sower, and when he hath done, blesseth it with an increase. The present
   necessity, importance, and usefulness of this work, are the things
   which alone have engaged me into the undertaking of it. These,
   therefore, I shall briefly represent in some general considerations,
   before I insist on the things themselves whose especial explanation is
   designed.

   First, then, we may consider, That the doctrine of the Spirit of God,
   his work and grace, is the second great head or principle of those
   gospel truths wherein the glory of God and the good of the souls of men
   are most eminently concerned. And such also it is, that without it, --
   without the knowledge of it in its truth, and the improvement of it in
   its power, -- the other will be useless unto those ends. For when God
   designed the great and glorious work of recovering fallen man and the
   saving of sinners, to the praise of the glory of his grace, he
   appointed, in his infinite wisdom, two great means thereof. The one was
   the giving of his Son for them, and the other was the giving of his
   Spirit unto them. And hereby was way made for the manifestation of the
   glory of the whole blessed Trinity; which is the utmost end of all the
   works of God. Hereby were the love, grace, and wisdom of the Father, in
   the design and projection of the whole; the love, grace, and
   condescension of the Son, in the execution, purchase, and procurement
   of grace and salvation for sinners; with the love, grace, and power of
   the Holy Spirit, in the effectual application of all unto the souls of
   men, -- made gloriously conspicuous. Hence, from the first entrance of
   sin, there were two general heads of the promise of God unto men,
   concerning the means of their recovery and salvation. The one was that
   concerning the sending of his Son to be incarnate, to take our nature
   upon him, and to suffer for us therein; the other, concerning the
   giving of his Spirit, to make the effects and fruits of the
   incarnation, obedience, and suffering of his Son, effectual in us and
   towards us. To these heads may all the promises of God be reduced. Now,
   because the former was to be the foundation of the latter, that was
   first to be laid down and most insisted on until it was actually
   accomplished. Hence, the great promise of the Old Testament, the
   principal object of the faith, hope, and expectation of believers, was
   that concerning the coming of the Son of God in the flesh, and the work
   which he was to perform. Yet was this also, as we shall see in our
   progress, accompanied with a great intermixture of promises concerning
   the Holy Spirit, to render his coming and work effectual unto us. But
   when once that first work was fully accomplished, when the Son of God
   was come, and had destroyed the works of the devil, the principal
   remaining promise of the New Testament, the spring of all the rest,
   concerneth the sending of the Holy Spirit unto the accomplishment of
   his part of that great work which God had designed. Hence, the Holy
   Ghost, the doctrine concerning his person, his work, his grace, is the
   most peculiar and principal subject of the Scriptures of the New
   Testament, and a most eminent immediate object of the faith of them
   that do believe; and this must be farther cleared, seeing we have to
   deal with some who will scarce allow him to be of any consideration in
   these matters at all. But I shall be brief in these previous
   testimonies hereunto, because the whole ensuing discourse is designed
   to the demonstration of the truth of this assertion.

   1. It is of great moment, and sufficient of itself to maintain the
   cause as proposed, that when our Lord Jesus Christ was to leave the
   world, he promised to send his Holy Spirit unto his disciples to supply
   his absence. Of what use the presence of Christ was unto his disciples
   we may in some measure conceive. They knew full well whose hearts were
   filled with sorrow upon the mention of his leaving of them, John xvi.
   5, 6. Designing to relieve them in this great distress, -- which drew
   out the highest expressions of love, tenderness, compassion, and care
   towards them, -- he doth it principally by this promise; which he
   assures them shall be to their greater advantage than any they could
   receive by the continuance of his bodily presence amongst them. And to
   secure them hereof, as also to inform them of its great importance, he
   repeats it frequently unto them, and inculcates it upon them. Consider
   somewhat of what he says to this purpose in his last discourse with
   them: John xiv. 16-18, "I will pray the Father, and he shall give you
   another Comforter, that he may abide with you for ever; even the Spirit
   of truth; whom the world cannot receive, because it seeth him not,
   neither knoweth him: but ye know him; for he dwelleth with you, and
   shall be in you. I will not leave you comfortless: I will come to you;"
   that is, in and by this Holy Spirit. And verses 25-27, "These things
   have I spoken unto you, being yet present with you. But the Comforter,
   which is the Holy Ghost, whom the Father will send in my name, he shall
   teach you all things, and bring all things to your remembrance,
   whatsoever I have said unto you. Peace I leave with you," etc. And
   chap. xv. 26, "But when the Comforter is come, whom I will send unto
   you from the Father, even the Spirit of truth, which proceedeth from
   the Father, he shall testify of me." And chap. xvi. 5-15, "Now I go my
   way to him that sent me; and none of you asketh me, Whither goest thou?
   But because I have said these things unto you, sorrow hath filled your
   heart. Nevertheless I tell you the truth; It is expedient for you that
   I go away: for if I go not away, the Comforter will not come unto you;
   but if I depart, I will send him unto you. And when he is come, he will
   reprove the world of sin, and of righteousness, and of judgment: of
   sin, because they believe not on me; of righteousness, because I go to
   my Father, and ye see me no more; of judgment, because the prince of
   this world is judged. I have yet many things to say unto you, but ye
   cannot bear them now. Howbeit when he, the Spirit of truth, is come, he
   will guide you into all truth: for he shall not speak of himself; but
   whatsoever he shall hear, that shall he speak: and he will show you
   things to come. He shall glorify me: for he shall receive of mine, and
   shall show it unto you. All things that the Father hath are mine:
   therefore said I, that he shall take of mine, and shall show it unto
   you." [8] This was the great legacy which our Lord Jesus Christ,
   departing out of this world, bequeathed unto his sorrowful disciples.
   This he promiseth unto them as a sufficient relief against all their
   troubles, and a faithful guide in all their ways. And because of the
   importance of it unto them, he frequently repeats it, and enlargeth
   upon the benefits that they should receive thereby, giving them a
   particular account why it would be more advantageous unto them than his
   own bodily presence; and, therefore, after his resurrection he minds
   them again of this promise, commanding them to act nothing towards the
   building of the church until it was accomplished towards them, Acts i.
   4, 5, 8. They would have been again embracing his human nature, and
   rejoicing in it; but as he said unto Mary, "Touch me not," John xx. 17,
   to wean her from any carnal consideration of him, so he instructs them
   all now to look after and trust unto the promise of the Holy Ghost.
   Hence is that of our apostle, "Though we have known Christ after the
   flesh, yet now henceforth know we him no more," 2 Cor. v. 16; for
   although it was a great privilege to have known Christ in this world
   after the flesh, yet it was much greater to enjoy him in the
   dispensation of the Spirit. And this was spoken by the apostle, as the
   ancients judge, to rebuke the boasting of some about their seeing the
   Lord in the flesh, who were thereon called desposunoi, whom he directs
   unto a more excellent knowledge of him. It is in vain pretended that it
   was the apostles only, and it may be some of the primitive Christians,
   who were concerned in this promise, for although the Holy Ghost was
   bestowed on them in a peculiar manner and for especial ends, yet the
   promise in general belongs unto all believers unto the end of the
   world; [9] for as to what concerns his gracious operations, whatever
   the Lord Christ prayed for them, and so promised unto them (as the
   Spirit was procured for them on his prayer, John xiv. 16, 17), he
   "prayed not for it for them alone, but for them also which should
   believe on him through their word," chap. xvii. 20. And his promise is,
   to be "with his alway, even unto the end of the world," Matt. xxviii.
   20; as also, that "wherever two or three are gathered together in his
   name, there he would be in the midst of them," chap. xviii. 20; --
   which he is no otherwise but by his Spirit; for as for his human
   nature, "the heaven must receive him until the times of restitution of
   all things, Acts iii. 21. And this one consideration is sufficient to
   evince the importance of the doctrine and things which concern the Holy
   Spirit; for is it possible that any Christian should be so supinely
   negligent and careless, so unconcerned in the things whereon his
   present comforts and future happiness do absolutely depend, as not to
   think it his duty to inquire with the greatest care and diligence into
   what our Lord Jesus Christ hath left unto us, to supply his absence,
   and at length to bring us unto himself? He by whom these things are
   despised hath neither part nor lot in Christ himself; for "if any man
   have not the Spirit of Christ, he is none of his," Rom. viii. 9.

   2. The great work of the Holy Ghost in the dispensation and
   ministration of the gospel, unto all the ends of it, is another
   evidence unto the same purpose. [10] Hence, the gospel itself is called
   "The ministration of the Spirit," 2 Cor. iii. 8, in opposition to that
   of the law, which is called the ministration of the letter and of
   condemnation. Diakonia tou Pneumatos, the "ministry of the Spirit," is
   either that ministry which the Spirit makes effectual, or that ministry
   whereby the Spirit in his gifts and graces is communicated unto men.
   And this is that which gives unto the ministry of the gospel both its
   glory and its efficacy. Take away the Spirit from the gospel and you
   render it a dead letter, and leave the New Testament of no more use
   unto Christians than the Old Testament is of unto the Jews. It is
   therefore a mischievous imagination, proceeding from ignorance,
   blindness, and unbelief, that there is no more in the gospel but what
   is contained under any other doctrine or declaration of truth, -- that
   it is nothing but a book for men to exercise their reason in and upon,
   and to improve the things of it by the same faculty: for this is to
   separate the Spirit, or the dispensation of the Spirit, from it, which
   is in truth to destroy it; and therewith is the covenant of God
   rejected, which is, that his word and Spirit shall go together, Isa.
   lix. 21. We shall, therefore, God assisting, manifest in our progress
   that the whole ministry of the gospel, the whole use and efficacy of
   it, do depend on that ministration of the Spirit wherewith, according
   to the promise of God, it is accompanied. If, therefore, we have any
   concernment in, or have ever received any benefit by, the gospel, or
   the ministration of it, we have a signal duty lying before us in the
   matter in hand.

   3. There is not any spiritual or saving good from first to last
   communicated unto us, or that we are from and by the grace of God made
   partakers of, but it is revealed to us and bestowed on us by the Holy
   Ghost. He who hath not an immediate and especial work of the Spirit of
   God upon him and towards him did never receive any especial love,
   grace, or mercy, from God. For how should he do so? Whatever God works
   in us and upon us, he doth it by his Spirit; he, therefore, who hath no
   work of the Spirit of God upon his heart did never receive either mercy
   or grace from God, for God giveth them not but by his Spirit. A
   disclaimer, therefore, of any work of the Spirit of God in us or upon
   us is a disclaimer of all interest in his grace and mercy; and they may
   do well to consider it with whom the work of the Spirit of God is a
   reproach. When they can tell us of any other way whereby a man may be
   made partaker of mercy and grace, we will attend unto it; in the
   meantime we shall prove from the Scripture this to be the way of God.

   4. There is not any thing done in us or by us that is holy and
   acceptable unto God, but it is an effect of the Holy Spirit; it is of
   his operation in us and by us. Without him we can do nothing; for
   without Christ we cannot, John xv. 5, and by him alone is the grace of
   Christ communicated unto us and wrought in us. By him we are
   regenerated; [11] by him we are sanctified; by him we are cleansed; by
   him are we assisted in and unto every good work. Particular instances
   to this purpose will be afterward insisted on and proved. And it is our
   unquestionable concernment to inquire into the cause and spring of all
   that is good in us, wherein also we shall have a true discovery of the
   spring and cause of all that is evil, without a competent knowledge of
   both which we can do nothing as we ought.

   5. God lets us know that the only peculiarly remediless sin and way of
   sinning under the gospel is to sin in an especial manner against the
   Holy Ghost. And this of itself is sufficient to convince us how needful
   it is for us to be well instructed in what concerns him; for there is
   somewhat that doth so, which is accompanied with irrecoverable and
   eternal ruin; and so is nothing else in the world. So Mark iii. 28, 29,
   "All sins shall be forgiven unto the sons of men, and blasphemies
   wherewith soever they shall blaspheme: but he that shall blaspheme
   against the Holy Ghost hath never forgiveness." Or, "Whosoever speaketh
   against the Holy Ghost, it shall not be forgiven him, neither in this
   world, neither in the world to come," Matt. xii. 32. There remains
   nothing for him who doth despite to the Spirit of grace but a "certain
   fearful looking for of judgment and fiery indignation, which shall
   devour the adversaries," Heb. x. 27, 29. This is that "sin unto death"
   whose remission is not to be prayed for, John v. 16: for he having
   taken upon him to make effectual unto us the great remedy provided in
   the blood of Christ for the pardon of our sins, if he in the
   prosecution of that work be despised, blasphemed, despitefully used,
   there neither is relief nor can there be pardon for that sin. For
   whence, in that case, should they arise or spring? As God hath not
   another Son to offer another sacrifice for sin, -- so that he by whom
   his sacrifice is despised can have none remaining for him, -- no more
   hath he another Spirit to make that sacrifice effectual unto us, if the
   Holy Ghost in his work be despised and rejected. This, therefore, is a
   tender place. [12] We cannot use too much holy diligence in our
   inquiries after what God hath revealed in his word concerning his
   Spirit and his work, seeing there may be so fatal a miscarriage in an
   opposition unto him as the nature of man is incapable of in any other
   instance.

   And these considerations belong unto the first head of reasons of the
   importance, use, and necessity, of the doctrine proposed to be inquired
   into. They are enough to manifest what is the concernment of all
   believers herein; for on the account of these things the Scripture
   plainly declares, as we observed before, that "he who hath not the
   Spirit of Christ is none of his," -- their portion is not in him, they
   shall have no benefit by his mediation. Men may please themselves with
   a profession of being Christians and owning the gospel, whilst they
   despise the Spirit of God, both name and thing. Their condition we
   shall examine and judge by the Scripture before we come to the end of
   this discourse. And for the Scripture itself, whoever reads the books
   of the New Testament, besides the great and precious promises that are
   given concerning him in the Old, will find and conclude, unless he be
   prepossessed with prejudice, that the whole of what is declared in
   those writings turns on this only hinge. Remove from them the
   consideration of the Spirit of God and his work, and it will be hard to
   find out what they aim at or tend unto.

   Secondly, The great deceit and abuse that hath been, in all ages of the
   church, under the pretence of the name and work of the Spirit make the
   thorough consideration of what we are taught concerning them exceeding
   necessary. Had not these things been excellent in themselves, and so
   acknowledged by all Christians, they would never have been by so many
   falsely pretended unto. Men do not seek to adorn themselves with rags,
   or to boast of what, on its own account, is under just contempt. And
   according to the worth of things, so are they liable to abuse; and the
   more excellent any thing is, the more vile and pernicious is an undue
   pretence unto it. Such have been the false pretences of some in all
   ages unto the Spirit of God and his work, whose real excellencies in
   themselves have made those pretences abominable and unspeakably
   dangerous; for the better the things are which are counterfeited, the
   worse always are the ends they are employed unto. In the whole world
   there is nothing so vile as that which pretendeth to be God, and is
   not; nor is any other thing capable of so pernicious an abuse. Some
   instances hereof I shall give, both out of the Old Testament and the
   New.

   The most signal gift of the Spirit of God, for the use of the church
   under the Old Testament, was that of prophecy. This, therefore, was
   deservedly in honour and reputation, as having a great impression of
   the authority of God upon it, and in it of his nearness unto man.
   Besides, those in whom it was had justly the conduct of the minds and
   consciences of others given up unto them: for they spake in the name of
   God, and had his warranty for what they proposed; which is the highest
   security of obedience. And these things caused many to pretend unto
   this gift who were, indeed, never inspired by the Holy Spirit; but were
   rather, on the contrary, acted by a spirit of lying and uncleanness:
   for it is very probable that when men falsely and in mere pretence took
   upon them to be prophets divinely inspired, without any antecedent
   diabolical enthusiasm, that the devil made use of them to compass his
   own designs Being given up, by the righteous judgment of God, unto all
   delusions, for belying his Spirit and holy inspirations, they were
   quickly possessed with a spirit of lying and unclean divination. So the
   false prophets of Ahab, who encouraged him to go up unto Ramoth-gilead,
   foretelling his prosperous success, 1 Kings xxii. 6, seemed only to
   have complied deceitfully with the inclinations of their master, and to
   have out-acted his other courtiers in flattery by gilding it with a
   pretence of prophecy; but when Micaiah came to lay open the mystery of
   their iniquity, it appeared that a lying spirit, by the permission of
   God, had possessed their minds, and gave them impressions, which being
   supernatural, they were deceived as well as they did deceive, verses
   19-23. This they were justly given up unto, pretending falsely unto the
   inspiration of that Holy Spirit which they had not received. And no
   otherwise hath it fallen out with some in our days, whom we have seen
   visibly acted by an extraordinary power. Unduly pretending unto
   supernatural agitations from God, they were really acted by the devil;
   a thing they neither desired nor looked after, but, being surprised by
   it, were pleased with it for a while: as it was with sundry of the
   Quakers at their first appearance.

   Now, these false prophets of old were of two sorts, both mentioned,
   Deut. xviii. 20:-- First, Such as professedly served other gods,
   directing all their prophetic actings unto the promotion of their
   worship. Such were the prophets of Baal, in whose name expressly they
   prophesied, and whose assistance they invocated: "They called on the
   name of Baal, saying, O Baal, hear us," 1 Kings xviii. 26-29. Many of
   these were slain by Elijah, and the whole race of them afterward
   extirpated by Jehu, 2 Kings x. 18-28. This put an end to his deity, for
   it is said, "he destroyed Baal out of Israel," false gods having no
   existence but in the deceived minds of their worshippers. It may be
   asked why these are called "prophets?" and so, in general, of all the
   false prophets mentioned in the Scripture. Was it because they merely
   pretended and counterfeited a spirit of prophecy, or had they really
   any such? I answer, that I no way doubt but that they were of both
   sorts. These prophets of Baal were such as worshipped the sun, after
   the manner of the Tyrians. Herein they invented many hellish mysteries,
   ceremonies, and sacrifices; these they taught the people by whom they
   were hired. Being thus engaged in the service of the devil, he actually
   possessed their minds "as a spirit of divination," and enabled them to
   declare things unknown unto other men. They, in the meantime, really
   finding themselves acted by a power superior to them, took and owned
   that to be the power of their god; and thereby became immediate
   worshippers of the devil. This our apostle declares, 1 Cor. x. 20.
   Whatever those who left the true God aimed at to worship, the devil
   interposed himself between that and them, as the object of their
   adoration. Hereby he became the "god of this world," 2 Cor. iv. 4, --
   he whom in all their idols they worshipped and adored. With a spirit of
   divination from him were many of the false prophets acted, which they
   thought to be the spirit of their god; for they found themselves acted
   by a superior power, which they could neither excuse nor resist. [13]
   Others of them were mere pretenders and counterfeits, that deceived the
   foolish multitude with vain, false predictions. Of these more will be
   spoken afterward.

   Secondly, Others there were who spake in the name, and, as they falsely
   professed, by the inspiration of the Spirit, of the holy God. With this
   sort of men Jeremiah had great contests; for in that apostatizing age
   of the church, they had got such an interest and reputation among the
   rulers and people as not only to confront his prophecies with contrary
   predictions, chap. xxviii. 1-4, but also to traduce him as a false
   prophet, and to urge his punishment according to the law, chap. xxix.
   25-27. And with the like confidence did Zedekiah the son of Chenaanah
   carry it towards Micaiah, 1 Kings xxii. 24; for he scornfully asks him,
   "Which way went the Spirit of the Lord from me to speak unto thee?"
   that is, "Whereas assuredly he speaketh in me, how came he to inspire
   thee with a contrary revelation?" Ezekiel, at the same time with
   Jeremiah, was exercised and perplexed with them, chap. xiii. and xiv.;
   for this sort of persons, -- namely, false pretenders unto divine
   extraordinary revelations, -- did of old usually abound in times of
   danger and approaching desolations. The devil stirred them up to fill
   men with vain hopes, to keep them in sin and security, that destruction
   might seize upon them at unawares: and whoever take the same course in
   the time of deserved, threatened, impendent judgments, though they use
   not the same means, yet they also do the work of the devil; for
   whatever encourageth men to be secure in their sins is a false
   divination, Jer. v. 30, 31. And this sort of men is characterized by
   the prophet chap. xxiii., from verse 9 to 33; where anyone may read
   their sin and judgment. And yet this false pretending unto the spirit
   of prophecy was very far from casting any contempt on the real gift of
   the Holy Ghost therein; nay, it gave it the greater glory and lustre.
   God never more honoured his true prophets than when there were most
   false ones; neither shall ever any false pretence to the Spirit of
   grace render him less dear unto those that are partakers of him, or his
   gifts of less use unto the church.

   It was thus also under the New Testament, at the first preaching of the
   gospel. The doctrine of it at first was declared from the immediate
   revelation of the Spirit, preached by the assistance of the Spirit,
   made effectual by his work and power, [and] was accompanied in many by
   outward miraculous works and effects of the Spirit; whence the whole of
   what peculiarly belonged unto it, in opposition to the law, was called
   "The ministration of the Spirit." These things being owned and
   acknowledged by all, those who had any false opinions or dotages of
   their own to broach, or any other deceit to put upon Christians, could
   think of no more expedite means for the compassing of their ends than
   by pretending to immediate revelations of the Spirit; for without some
   kind of credibility given them from hence, they knew that their fond
   imaginations would not be taken into the least consideration. Hence the
   apostle Peter, having treated concerning the revelation of God by his
   Spirit in prophecy, under the Old Testament and the New, 2 Epist.,
   chap. i. 19-21, adds, as an inference from that discourse, a comparison
   between the false prophets that were under the Old Testament and the
   false teachers under the New, chap. ii. 1: "But there were false
   prophets also among the people, even as there shall be false teachers
   among you." And the reason of it is, because that as they pretended to
   the Spirit of the Lord in their prophecies, saying, "Thus saith the
   Lord," when he sent them not, so these ascribed all their abominable
   heresies to the inspiration of the Spirit, by whom they were not
   assisted.

   Hence is that blessed caution and rule given us by the apostle John,
   who lived to see much mischief done in the church by this pretence: 1
   Epist. chap. iv. 1-3, "Beloved, believe not every spirit, but try the
   spirits whether they are of God: because many false prophets are gone
   out into the world. Hereby know ye the Spirit of God: Every spirit that
   confesseth that Jesus Christ is come in the flesh is of God: and every
   spirit that confesseth not that Jesus Christ is come in the flesh is
   not of God." A twofold direction doth the apostle here give unto all
   believers; the first by the way of caution, that they would not believe
   every spirit, -- that is, not receive or give credit to every doctrine
   that was proposed unto them as of immediate revelation and inspiration
   of the Spirit. He intends the same with the apostle Paul, Eph. iv. 14,
   who would not have us "carried about with every wind of doctrine," like
   vessels at sea without anchors or helms, by the "sleight of men, and
   cunning craftiness, whereby they lie in wait to deceive;" for the
   crafts and sleights intended are such as men use when they cast a mist,
   as it were, before the eyes of others whom they intend to cheat and
   defraud. So dealt false teachers with their disciples, by their
   pretences of immediate revelations. His next direction informs us how
   we may observe this caution unto our advantage; and this is, by trying
   the spirits themselves. This is the duty of all believers on any such
   pretences. They are to try these spirits, and examine whether they are
   of God or no. For the observation of this rule and discharge of this
   duty, the church of Ephesus is commended by our Lord Jesus Christ: Rev.
   ii. 2, "Thou hast tried them which say they are apostles, and are not,
   and hast found them liars;" for those who said they were apostles
   pretended therewithal to apostolical authority and infallibility, on
   the account of the immediate inspirations which they received by the
   Holy Ghost. In trying them, they tried the spirits that came unto them;
   and by this warrant may we try the spirit of the church of Rome, which
   in like manner pretends unto apostolical authority and infallibility.

   Unto these two directions the apostle subjoins the reason of the
   present watchfulness required unto the discharge of this duty:
   "Because," saith he, "many false prophets are gone out into the world."
   It is "false teachers," as Peter calls them, "bringing in damnable
   heresies," concerning whom he speaks. And he calleth them "false
   prophets," partly in an allusion unto the false prophets under the Old
   Testament, with whom they are ranked and compared by Peter, and partly
   because, as they fathered their prejudices on divine revelation, so
   these falsely ascribed their doctrines unto immediate divine
   inspiration. And on this account also he calleth them spirits: "Try the
   spirits;" for as they pretended unto the Spirit of God, so indeed for
   the most part they were acted by a spirit of error, lying, and
   delusion, -- that is, the devil himself. And therefore I no way doubt
   but that mostly those who made use of this plea, that they had their
   doctrines which they taught by immediate inspiration, did also effect
   other extraordinary operations or undiscoverable appearances of them,
   as lying miracles, by the power of that spirit whereby they were acted,
   as Matt. xxiv. 24. Hence the apostle doth not direct us to try their
   pretensions unto inspiration by putting them on other extraordinary
   works for their confirmation, for these also they made a show and
   appearance of, and that in such a manner as that they were not to be
   detected by the generality of Christians; but he gives unto all a
   blessed stable rule, which will never fail them in this case who
   diligently attend unto it; and this is, to try them by the doctrine
   that they teach,1 John iv. 2, 3. Let their doctrine be examined by the
   Scriptures, and if it be found consonant thereunto, it may be received
   without danger unto the hearers, whatever corrupt affections the
   teachers may be influenced by; but if it be not consonant thereunto, if
   it keep not up a harmony in the analogy of faith, whatever inspiration
   or revelation be pleaded in its justification, it is to be rejected, as
   they also are by whom it is declared. This rule the apostle Paul
   confirms by the highest instance imaginable: Gal. i. 8, "Though we, or
   an angel from heaven, preach any other gospel unto you than that which
   we have preached unto you, let him be accursed." And the apostle shows
   that, for our advantage in this trial we are to make of spirits, it is
   good to have a clear conviction of, and a constant adherence unto, some
   fundamental principles, especially such as we have reason to think will
   be the most cunningly attacked by seducers. Thus, because in those days
   the principal design of Satan was, to broach strange, false
   imaginations about the person and mediation of Christ, endeavouring
   thereby to overthrow both the one and the other, the apostle adviseth
   believers to try the spirits by this one fundamental principle of
   truth, namely, that "Jesus Christ is come in the flesh;" which contains
   a confession both of his person and mediation. This, therefore,
   believers were to demand of all new teachers and pretenders unto
   spiritual revelations in the first place, "Do you confess that Jesus
   Christ is come in the flesh?" and if they immediately made not this
   confession, they never stood to consider their other pretences, but
   turned from them, not bidding them God speed,2 John 7, 10, 11. And I
   could easily manifest how many pernicious heresies were obviated in
   those days by this short confession of faith. For some of late (as
   Grotius, following Socinus and Schlichtingius) interpreting this coming
   of Christ in the flesh of his outward mean estate and condition, and
   not in the pomp and glory of an earthly king, do openly corrupt the
   text. His coming in the flesh is the same with the "Word's being made
   flesh," John i. 14; or "God being manifest in the flesh," 1 Tim. iii.
   16, -- that is, the Son of God being made "partaker of flesh and
   blood," Heb. ii. 14; or "taking on him the seed of Abraham," verse 16,
   -- that is, his being "made of a woman," Gal. iv. 4; or his being "made
   of the seed of David according to the flesh," Rom. i. 3; or his "being
   of the fathers as to the flesh," Rom. ix. 5. And this was directly
   opposed unto those heresies which were then risen, whose broachers
   contended that Jesus Christ was but a fantasy, an appearance, a
   manifestation of divine love and power, denying that the Son of God was
   really incarnate, as the ancients generally testify. And well had it
   been for many in our days had they attended unto such rules as this;
   but through a neglect of it, accompanied with an ungrounded boldness
   and curiosity, they have hearkened in other things to deceiving
   spirits, and have been engaged beyond a recovery before they have
   considered that by their cogging deceits they have been cheated of all
   the principal articles of their faith; by which if at first they had
   steadily tried and examined them, they might have been preserved from
   their snares.

   The Jews say well that there was a double trial of prophets under the
   Old Testament, -- the one by their doctrine, the other by their
   predictions. That by their doctrine, -- namely, whether they seduced
   men from the worship of the true God unto idolatry, -- belonged unto
   all individual persons of the church. Direction for this is given,
   Deut. xiii. 1-3, "If there arise among you a prophet, or a dreamer of
   dreams, and giveth thee a sign or a wonder, and the sign or the wonder
   come to pass, whereof he spake unto thee" (effect any thing by a
   seeming presence of an extraordinary power), saying, "Let us go after
   other gods, which thou hast not known, and let us serve them; thou
   shalt not hearken unto the words of that prophet, or that dreamer of
   dreams." Let his signs and wonders be what they would, the people were
   to try them by what they taught. The judgment upon predictions was left
   unto the sanhedrim, for which directions are given, Deut. xviii. 20-22;
   and by virtue hereof they falsely and cruelly endeavoured to take away
   the life of Jeremiah, because he foretold the ruin of them and their
   city, chap. xxvi. 11. In the first place, though his sign, wonder, or
   prediction came to pass, yet the doctrine he sought to confirm by it
   being false, he was to be rejected. In the latter, the fulfilling of
   his sign acquitted him, because he taught with it nothing in point of
   doctrine that was false. The first kind of trial of the spirits of
   prophets is the duty of all believers under the gospel; and those who
   would deprive them of this liberty would make brutes of them instead of
   Christians, -- unless to believe a man knows not what, and to obey he
   knows not why, be the properties of Christians. See Rom. xii. 2; Eph.
   v. 8-12; Phil. i. 10; 1 Thess. v. 21. The other, so far as was needful
   to preserve the church in truth and peace, was provided for in those
   primitive times, whilst there was a real communication of extraordinary
   gifts of the Spirit (and so more occasion given to the false pretence
   of them, and more danger in being deceived by them), by a peculiar gift
   of discerning them, bestowed on some amongst them. 1 Cor. xii. 10,
   "Discerning of spirits" is reckoned among the gifts of the Spirit. So
   had the Lord graciously provided for his churches, that some among them
   should be enabled in an extraordinary manner to discern and judge of
   them who pretended unto extraordinary actings of the Spirit. And upon
   the ceasing of extraordinary gifts really given from God, the gift also
   of discerning spirits ceased, and we are left unto the word alone for
   the trial of any that shall pretend unto them. Now, this kind of
   pretence was so common in those days, that the apostle Paul, writing to
   the Thessalonians to caution them that they suffered not themselves to
   be deceived in their expectation and computations about the time of the
   coming of Christ, in the first place warns them not to be moved in it
   "by spirit," 2 Thess. ii. 2; that is, persons pretending unto spiritual
   revelations. Something, also, of this nature hath continued, and broken
   out in succeeding ages, and that in instances abominable and dreadful.
   And the more eminent in any season are the real effusions of the Holy
   Spirit upon the ministers of the gospel and disciples of Christ, the
   more diligence and watchfulness against these delusions are necessary;
   for on such opportunities it is, when the use and reputation of
   spiritual gifts is eminent, that Satan doth lay hold to intrude under
   the colour of them his own deceitful suggestions. In the dark times of
   the Papacy, all stories are full of satanical delusions, in fantastical
   apparitions, horrors, spectrums, and the like effects of darkness. It
   was seldom or never that any falsely pretended to the gifts and graces
   of the Holy Spirit; for these things were then of little use or request
   in the world. But when God was pleased to renew really a fresh
   communication of spiritual gifts and graces unto men, in and upon the
   Reformation, the old dreads and terrors, nightly appearances, tending
   unto deeds of darkness, vanished, and everywhere, by Satan's
   instigation, arose false pretenders to the Spirit of God; in which way
   of delusion he will still be more active and industrious, as God shall
   increase the gifts and graces of his Spirit in his churches; though as
   yet, in these latter ages, he hath not attained what he was arrived
   unto in the primitive times of the gospel. A full and clear declaration
   from the Scripture of the nature of the Holy Spirit and his operations
   may, through the blessing of God, be of use to fortify the minds of
   professors against satanical delusions counterfeiting his actings and
   inspirations; for directions unto this purpose are given us by the holy
   apostle, who lived to see great havoc made in the churches by deluding
   spirits. Knowledge of the truth, trying of spirits that go abroad by
   the doctrines of the Scriptures, dependence on the Holy Spirit for his
   teachings according to the word, are the things which to this purpose
   he commends unto us.

   Thirdly, There is in the days wherein we live an anti-spirit set up and
   advanced against the Spirit of God, in his being and all his
   operations, in his whole work and use towards the church of God; for
   this new spirit takes upon him whatever is promised to be effected by
   the "good Spirit of God." This is that which some men call "the light
   within them," though indeed it be nothing but a dark product of Satan
   upon their own imaginations, or at best the natural light of
   conscience; which some of the heathens also call "a spirit." [14] But
   hereunto do they trust, as to that which doth all for them, leaving no
   room for the "promise of the Spirit of God," nor any thing for him to
   do. This teacheth them, instructs them, enlightens them; to this they
   attend as the Samaritans to Simon Magus, and, as they say, yield
   obedience unto it; and from hence, with the fruits of it, do they
   expect acceptation with God, justification and blessedness hereafter.
   And one of these two things these deluded souls must fix upon, --
   namely, that this light whereof they speak is either the Holy Spirit of
   God, or it is not. If they say it is the Spirit, it will be easy to
   demonstrate how by their so saying they utterly destroy the very nature
   and being of the Holy Ghost, as will evidently appear in our
   explication of them. And if they say that it is not the Holy Spirit of
   God which they intend thereby, it will be no less manifest that they
   utterly exclude him, on the other side, from his whole work, and
   substitute another, yea, an enemy, in his room: for another God is a
   false god; another Christ is a false Christ; and another Spirit is a
   false spirit, -- the spirit of antichrist. Now, because this is a
   growing evil amongst us, many being led away and seduced, our duty unto
   Jesus Christ and compassion for the souls of men do require that our
   utmost endeavour, in the ways of Christ's appointment, should be used
   to obviate this evil, which eateth as doth a canker; which also is
   propagated by profane and vain babblings, increasing still unto more
   ungodliness. Some, I confess, do unduly rage against the persons of
   those who have imbibed these imaginations, falling upon them with
   violence and fury, as they do also on others; -- the Lord lay it not
   unto their charge! Yet this hinders not but that, by those "weapons of
   our warfare which are not carnal, but mighty through God to the pulling
   down of strongholds, casting down such like imaginations, and every
   high thing that exalteth itself against the knowledge of God, and
   bringing into captivity every thought unto the obedience of Christ," we
   ought to attempt the destruction of their errors and the breaking of
   the snares of Satan, by whom they are taken captive alive at his
   pleasure. The course, indeed, of opposing errors and false spirits by
   praying, preaching, and writing, is despised by them in whose furious
   and haughty minds ure, seca, occide, "burn, cut, and kill," are alone
   of any signification, -- that think, "Arise, Peter, kill and eat," to
   be a precept of more use and advantage unto them than all the commands
   of Jesus Christ besides; but the way proposed unto us by the Lord Jesus
   Christ himself, walked in by his holy apostles, and all the ancient,
   holy, learned writers of the church, is that which, in these matters,
   we must and shall attend unto: and that course which is particularly
   suited to obviate the evil mentioned, is, to give a full, plain,
   evident declaration from the Scripture of the nature and operations of
   the Holy Spirit of God. Hence it will be undeniably manifest what a
   stranger this pretended light is unto the true Spirit of Christ; how
   far it is from being of any real use to the souls of men; yea, how it
   is set up in opposition unto him and his work, by whom and by which
   alone we become accepted with God, and are brought unto the enjoyment
   of him.

   Fourthly, There are, moreover, many hurtful and noxious opinions
   concerning the Holy Ghost gone abroad in the world, and entertained by
   many, to the subversion of the faith which they have professed. [15]
   Such are those whereby his deity and personality are denied. About
   these there have been many contests in the world: some endeavouring
   with diligence and subtlety to promote the perverse opinions mentioned;
   others "contending," according to their duty, "for the faith once
   delivered unto the saints." But these disputations are for the most
   part so managed, that although the truth be in some of them strenuously
   vindicated, yet the minds of believers generally are but little edified
   by them; for the most are unacquainted with the ways and terms of
   arguing, which are suited to convince or "stop the mouths of
   gainsayers," rather than to direct the faith of others. Besides, our
   knowledge of things is more by their operations and proper effects than
   from their own nature and formal reason. Especially is it so in divine
   things, and particularly with respect unto God himself. In his own
   glorious being he dwelleth in light, whereunto no creature can
   approach. In the revelation that he hath made of himself by the effects
   of his will, in his word and works, are we to seek after him. By them
   are the otherwise invisible things of God made known, his attributes
   declared, and we come to a better acquaintance with him than any we can
   attain by our most diligent speculations about his nature itself
   immediately. So is it with the Holy Ghost and his personality. He is in
   the Scripture [16] proposed unto us to be known by his properties and
   works, adjuncts and operations; by our duty towards him and our
   offences against him. The due consideration of these things is that
   which will lead us into that assured knowledge of his being and
   subsistence which is necessary for the guidance of our faith and
   obedience; which is the end of all these inquiries, Col. ii. 2.
   Wherefore, although I shall by the way explain, confirm, and vindicate
   the testimonies that are given in the Scripture, or some of them, unto
   his deity and personality, yet the principal means that I shall insist
   on for the establishing of our faith in him is the due and just
   exposition and declaration of the administrations and operations that
   are ascribed unto him in the Scriptures; which also will give great
   light into the whole mystery and economy of God in the work of our
   salvation by Jesus Christ.

   Fifthly, The principal cause and occasion of our present undertaking
   is, the open and horrible opposition that is made unto the Spirit of
   God and his work in the world. There is no concernment of his that is
   not by many derided, exploded, and blasphemed. The very name of the
   Spirit is grown to be a reproach; nor do some think they can more
   despitefully expose any to scorn than by ascribing to them a "concern
   in the Spirit of God." This, indeed, is a thing which I have often
   wondered at, and do continue still so to do: for whereas in the gospel
   everything that is good, holy, praiseworthy in any man, is expressly
   assigned to the Spirit, as the immediate efficient cause and operator
   of it; and whereas the condition of men without him, not made partakers
   of him, is described to be reprobate or rejected of God, and foreign
   unto any interest in Christ; yet many pretending unto the belief and
   profession of the gospel are so far from owning or desiring a
   participation of this Spirit in their own persons, as that they deride
   and contemn them who dare plead or avow any concern in him or his
   works. Only, I must grant that herein they have had some that have gone
   before them, -- namely, the old scoffing heathens; for so doth Lucian,
   in his Philopatris [18], speak in imitation of a Christian by way of
   scorn, Lege, para tou Pneumatos dunamin tou logou labon; -- "Speak out
   now, receiving power or ability of speaking from the Spirit," or "by
   the Spirit." Certainly an attendance to the old caution. Si non castè,
   tamen cautè, had been needful for some in this matter. Could they not
   bring their own hearts unto a due reverence of the Spirit of God, and
   an endeavour after the participation of his fruits and effects, yet the
   things that are spoken concerning him and his work in the whole New
   Testament, and also in places almost innumerable in the Old, might have
   put a check to their public contemptuous reproaches and scornful
   mockings, whilst they owned those writings to be of God; -- but such
   was his entertainment in the world upon his first effusion, Acts ii.
   13. Many pretences, I know, will be pleaded to give countenance unto
   this abomination; for, first, they will say, "It is not the Spirit of
   God himself and his works, but the pretence of others unto him and
   them, which they so reproach and scorn." I fear this plea or excuse
   will prove too short and narrow to make a covering unto their
   profaneness. It is dangerous venturing with rudeness and petulancy upon
   holy things, and then framing of excuses. But in reproaches of the Lord
   Christ and his Spirit men will not want their pretences, John x. 32,
   33. And the things of the Spirit of God, which they thus reproach and
   scorn in any, are either such as are truly and really ascribed unto him
   and wrought by him in the disciples of Jesus Christ, or they are not.
   If they are such as indeed are no effects of the Spirit of grace, such
   as he is not promised for, nor attested to work in them that do
   believe, as vain enthusiasms, ecstatical raptures and revelations,
   certainly it more became Christians, men professing, or at least
   pretending, a reverence unto God, his Spirit, and his word, to manifest
   to and convince those of whom they treat that such things are not
   "fruits of the Spirit," but imaginations of their own, than to deride
   them under the name of the Spirit, or his gifts and operations. Do men
   consider with whom and what they make bold in these things? But if they
   be things that are real effects of the Spirit of Christ in them that
   believe, or such as are undeniably assigned unto him in the Scripture,
   which they despise, what remains to give countenance unto this daring
   profaneness? Yea, but they say, secondly, "It is not the real true
   operations of the Spirit themselves, but the false pretensions of
   others unto them, which they traduce and expose." But will this warrant
   the course which it is manifest they steer in matter and manner? The
   same persons pretend to believe in Christ and the gospel, and to be
   made partakers of the benefits of his mediation; and yet, if they have
   not the Spirit of Christ, they have no saving interest in these things;
   for "if any man have not the Spirit of Christ, he is none of his." If
   it be, then, only their false pretending unto the Spirit of God and his
   works which these persons so revile and scorn, why do they not deal
   with them in like manner with respect unto Christ and the profession of
   the gospel? why do they not say unto them, "You believe in Christ, you
   believe in the gospel," and thereon expose them to derision? So plainly
   dealt the Jews with our Lord Jesus Christ, Ps. xxii. 7, 8; Matt. xxi.
   38, 39. It is, therefore, the things themselves, and not the pretences
   pretended, that are the objects of this contempt and reproach. Besides,
   suppose those whom at present on other occasions they hate or despise
   are not partakers of the Spirit of God, but are really strangers unto
   the things which hypocritically they profess, -- will they grant and
   allow that any other Christians in the world do so really partake of
   him as to be led, guided, directed by him; to be quickened, sanctified,
   purified by him; to be enabled unto communion with God, and all duties
   of holy obedience by him, with those other effects and operations for
   which he is promised by Jesus Christ unto his disciples? If they will
   grant these things to be really effected and accomplished in any, let
   them not be offended with them who desire that they should be so in
   themselves, and declare themselves to that purpose; and men would have
   more charity for them under their petulant scoffing than otherwise they
   are able to exercise. It will, thirdly, yet be pleaded, "That they
   grant as fully as any the being of the Holy Ghost, the promise of him
   and his real operations; only, they differ from others as to the sense
   and exposition of those phrases and expressions that are used
   concerning these things in the Scripture, which those others abuse in
   an unintelligible manner, as making them proper which indeed are
   metaphorical." But is this the way which they like and choose to
   express their notions and apprehensions, -- namely, openly to revile
   and scorn the very naming and asserting the work of the Spirit of God,
   in the words which himself hath taught? A boldness this is, which, as
   whereof the former ages have not given us a precedent, so we hope the
   future will not afford an instance of any to follow the example. For
   their sense and apprehension of these things, they shall afterward be
   examined, so far as they have dared to discover them. In the meantime,
   we know that the Socinians acknowledge a Trinity, the sacrifice of
   Christ, the expiation of sin made thereby, and yet we have some
   differences with them about these things; and so we have with these men
   about the Spirit of God and his dispensation under the gospel, though,
   like them, they would grant the things spoken of them to be true, as
   metaphorically to be interpreted. But of these things we must treat
   more fully hereafter.

   I say it is so come to pass, amongst many who profess they believe the
   gospel to be true, that the name or naming of the Spirit of God is
   become a reproach; so also is his whole work. And the promise of him
   made by Jesus Christ unto his church is rendered useless and
   frustrated. It was the main, and upon the matter the only, supportment
   which he left unto it in his bodily absence, the only means of
   rendering the work of his mediation effectual in them and among them;
   for without him all others, as the word, ministry, and ordinances of
   worship, are lifeless and useless. God is not glorified by them, nor
   the souls of men advantaged. But it is now uncertain with some of what
   use he is unto the church; yea, as far as I can discern, whether he be
   of any or no. Some have not trembled to say and contend, that some
   things as plainly ascribed unto him in the Scripture as words can make
   an assignation of any thing, are the cause of all the troubles and
   confusions in the world! Let them have the word or tradition outwardly
   revealing the will of God, and what it is that he would have them do
   (as the Jews have both to this day); these being made use of by their
   own reason, and improved by their natural abilities, they make up the
   whole of man, all that is required to render the persons or duties of
   any accepted with God! Of what use, then, is the Spirit of God in these
   things? Of none at all, it may be, nor the doctrine concerning him,
   "but only to fill the world with a buzz and noise, and to trouble the
   minds of men with unintelligible notions." Had not these things been
   spoken, they should not have been repeated; for death lieth at the door
   in them. So, then, men may pray without him, and preach without him,
   and turn to God without him, and perform all their duties without him
   well enough; for if anyone shall plead the necessity of his assistance
   for the due performance of these things, and ascribe unto him all that
   is good and well done in them, he shall hardly escape from being
   notably derided. Yet all this while we would be esteemed Christians!
   And what do such persons think of the prayers of the ancient church and
   Christians unto him for the working of all good in them, and their
   ascriptions of every good thing unto him? [17] And wherein have we any
   advantage of the Jews, or wherein consists the pre-eminence of the
   gospel? They have the word of God, that part of it which was committed
   unto their church, and which in its kind is sufficient to direct their
   faith and obedience; for so is the "sure word of prophecy," if
   diligently attended unto, 2 Pet. i. 19. And if traditions be of any
   use, they can outvie all the world. Neither doth this sort of men want
   their wits and the exercise of them. Those who converse with them in
   the things of this world do not use to say they are all fools. And for
   their diligence in the consideration of the letter of the Scripture,
   and inquiring into it according to the best of their understanding,
   none will question it but those unto whom they and their concernments
   are unknown. And yet after all this, they are Jews still. If we have
   the New Testament no otherwise than they have the Old, -- have only the
   letter of it to philosophize upon, according to the best of our reasons
   and understandings, without any dispensation of the Spirit of God
   accompanying it to give us a saving light into the mystery of it, and
   to make it effectual unto our souls, -- I shall not fear to say, but
   that as they call themselves "Jews and are not, but are the synagogue
   of Satan," Rev. ii. 9, so we who pretend ourselves to be Christians, as
   to all the saving ends of the gospel, shall not be found in a better
   condition.

   And yet it were to be wished that even here bounds might be fixed unto
   the fierceness of some men's spirits. But they will not suffer
   themselves to be so confined. In many places they are transported with
   rage and fury, so as to stir up persecution against such as are really
   anointed with the Spirit of Christ, and that for no other reason but
   because they are so, Gal. iv. 29. Other things, indeed, are pretended
   by them, but all the world may see that they are not of such importance
   as to give countenance unto their wrath. This is the latent cause which
   stirs it up, and is oftentimes openly expressed.

   These things at present are charged only as the miscarriages of private
   persons. When they are received in churches, they are the cause of and
   an entrance into a fatal defection and apostasy. From the foundation of
   the world, the principal revelation that God made of himself was in the
   oneness of his nature and his monarchy over all. And herein the person
   of the Father was immediately represented with his power and authority;
   for he is the fountain and original of the Deity, the other persons as
   to their subsistence being of him: only, he did withal give out
   promises concerning the peculiar exhibition of the Son in the flesh in
   an appointed season, as also of the Holy Spirit, to be given by him in
   an especial manner. Hereby were their persons to be signally glorified
   in this world, it being the will of God that all "men should honour the
   Son as they honoured the Father," and the Holy Spirit in like manner.
   In this state of things, the only apostasy of the church could be
   polytheism and idolatry. Accordingly, so it came to pass. The church of
   Israel was continually prone to these abominations, so that scarcely a
   generation passed, or very few, wherein the body of the people did not
   more or less defile themselves with them. To wean and recover them from
   this sin was the principal end of the preaching of those prophets which
   God from time to time sent unto them, 2 Kings xvii. 13. And this also
   was the cause of all the calamities which befell them, and of all the
   judgments which God inflicted on them, as is testified in all the
   historical books of the Old Testament, and confirmed by instances
   innumerable. To put an end hereunto, God at length brought a total
   desolation upon the whole church, and caused the people to be carried
   into captivity out of their own land; and hereby it was so far effected
   that, upon their return, whatever other sins they fell into, yet they
   kept themselves from idols and idolatry, Ezek. xvi. 41-43, xxiii. 27,
   48. And the reason hereof was, because the time was now drawing nigh
   wherein they were to be tried with another dispensation of God; -- the
   Son of God was to be sent unto them in the flesh. To receive and obey
   him was now to be the principal instance and trial of their faith and
   obedience. They were no longer to be tried merely by their faith,
   whether they would own only the God of Israel, in opposition unto all
   false gods and idols, for that ground God had now absolutely won upon
   them; but now all is to turn on this hinge, whether they would receive
   the Son of God coming in the flesh, according to the promise. Here the
   generality of that church and people fell by their unbelief,
   apostatized from God, and became thereby neither church nor people,
   John viii. 24. They being rejected, the Son of God calls and gathers
   another church, founding it on his own person with faith, and the
   profession of it therein, Matt. xvi. 18, 19. In this new church,
   therefore, this foundation is fixed, and this ground made good, that
   Jesus Christ, the Son of God, is to be owned and honoured as we honour
   the Father, 1 Cor. iii. 11; John v. 23. And herein all that are duly
   called Christians do agree, as the church of Israel did in one God
   after their return from the captivity of Babylon. But now the Lord
   Jesus Christ being ascended unto his Father, hath committed his whole
   affairs in the church and in the world unto the Holy Spirit, John xvi.
   7-11. And it is on this design of God that the person of the Spirit may
   be singularly exalted in the church; unto whom they were so in the dark
   before, that some (none of the worst of them) professed they had not so
   much as heard whether there were any Holy Ghost or no, Acts xix. 2, --
   that is, at least, as unto the peculiar dispensation of him then
   introduced in the church. Wherefore, the duty of the church now
   immediately respects the Spirit of God, who acts towards it in the name
   of the Father and of the Son; and with respect unto him it is that the
   church in its present state is capable of an apostasy from God. And
   whatever is found of this nature amongst any, here it hath its
   beginning; for the sin of despising his person and rejecting his work
   now is of the same nature with idolatry of old, and the Jews' rejection
   of the person of the Son. And whereas there was a relief provided
   against these sins, because there was a new dispensation of the grace
   of God to ensue, in the evangelical work of the Holy Ghost, if men sin
   against him and his operations, containing the perfection and
   complement of God's revelation of himself unto them, their condition is
   deplorable.

   It may be some will say and plead, that whatever is spoken of the Holy
   Ghost, his graces, gifts, and operations, did entirely belong unto the
   first times of the gospel, wherein they were manifested by visible and
   wonderful effects, -- to those times they were confined; and,
   consequently, that we have no other interest or concern in them but as
   in a recorded testimony given of old unto the truth of the gospel. This
   is so, indeed, as unto his extraordinary and miraculous operations, but
   to confine his whole work thereunto is plainly to deny the truth of the
   promises of Christ, and to overthrow his church; for we shall make it
   undeniably evident that none can believe in Jesus Christ, or yield
   obedience unto him, or worship God in him, but by the Holy Ghost. And,
   therefore, if the whole dispensation of him and his communications unto
   the souls of men do cease, so doth all faith in Christ and Christianity
   also.

   On these and the like considerations it is that I have thought it
   necessary for myself, and unto the church of God, that the Scripture
   should be diligently searched in and concerning this great matter; for
   none can deny but that the glory of God, the honour of the gospel, the
   faith and obedience of the church, with the everlasting welfare of our
   own souls, are deeply concerned herein.

   The apostle Peter, treating about the great things of the gospel,
   taught by himself and the rest of the apostles of our Lord Jesus
   Christ, tells those to whom he wrote that in what was so preached unto
   them they had not "followed cunningly-devised fables," 2 Pet. i. 16;
   for so were the "power and coming of our Lord Jesus Christ" then
   reported to be in the world. What was preached concerning them was
   looked on as "cunningly-devised" and artificially-framed "fables," to
   inveigle and allure the people. This the apostle gives his testimony
   against, and withal appeals unto the divine assurance which they had of
   the holy truths delivered unto them, verses 17-21. In like manner, our
   Lord Jesus Christ himself having preached the doctrine of regeneration
   unto Nicodemus, he calls it into question, as a thing incredible or
   unintelligible, John iii. 4; for whose instruction and the rebuke of
   his ignorance, he lets him know that he spake nothing but what he
   brought with him from heaven, -- from the eternal Fountain of goodness
   and truth, verses 11-13. It is fallen out not much otherwise in this
   matter.

   The doctrine concerning the Spirit of God, and his work on the souls of
   men, hath been preached in the world. What he doth in convincing men of
   sin; what in working godly sorrow and humiliation in them; what is the
   exceeding greatness of his power, which he puts forth in the
   regeneration and sanctification of the souls of men; what are the
   supplies of grace which he bestows on them that do believe; what
   assistance he gives unto them as the Spirit of grace and supplications,
   -- hath been preached, taught, and pressed on the minds of them that
   attend unto the dispensation of the word of the gospel. Answerable
   hereunto, men have been urged to try, search, examine themselves, as to
   what of this work of the Holy Ghost they have found, observed, or had
   experience to have been effectually accomplished in or upon their own
   souls. And hereon they have been taught that the great concernments of
   their peace, comfort, and assurance, of their communion among
   themselves as the saints of God, with many other ends of their holy
   conversation, do depend. Nay, it is, and hath been constantly, taught
   them that if there be not an effectual work of the Holy Ghost upon
   their hearts, they "cannot enter into the kingdom of God." Now, these
   things, and whatever is spoken in the explication of them, are by some
   called in question, if not utterly rejected; yea, some look on them as
   "cunningly-devised fables," -- things that some not long since
   invented, and others have propagated for their advantage. Others say
   that what is delivered concerning them is hardly, if at all, to be
   understood by rational men, being only empty speculations about things
   wherein Christian religion is little or not at all concerned. Whereas,
   therefore, many, very many, have received these things as sacred
   truths, and are persuaded that they have found them realized in their
   own souls, so that into their experience of the work of the Holy Spirit
   of God in them and upon them, according as it is declared in the word,
   all their consolation and peace with God is for the most part resolved,
   as that which gives them the best evidence of their interest in him who
   is their peace; and whereas, for the present, they do believe that
   unless these things are so in and with them, they have no foundation to
   build a hope of eternal life upon, -- it cannot but be of indispensable
   necessity unto them to examine and search the Scripture diligently
   whether these things be so or no. For if there be no such work of the
   Spirit of God upon the hearts of men, and that indispensably necessary
   to their salvation; if there are no such assistances and supplies of
   grace needful unto every good duty as wherein they have been
   instructed, -- then in the whole course of their profession they have
   only been seduced by "cunningly-devised fables," their deceived hearts
   have fed upon ashes, and they are yet in their sins. It is, then, of no
   less consideration and importance than the eternal welfare of their
   souls immediately concerned therein can render it, that they diligently
   try, examine, and search into these things, by the safe and infallible
   touchstone and rule of the word, whereon they may, must, and ought, to
   venture their eternal condition. I know, indeed, that most believers
   are so far satisfied in the truth of these things and their own
   experience of them, that they will not be moved in the least by the
   oppositions which are made unto them and the scorn that is cast upon
   them; for "he that believeth on the Son of God hath the witness in
   himself," 1 John v. 10: but yet, as Luke wrote his Gospel to Theophilus
   "that he might know the certainty of those things wherein he had been
   instructed," Luke i. 4, -- that is, to confirm him in the truth, by an
   addition of new degrees of assurance unto him, -- so it is our duty to
   be so far excited by the clamorous oppositions that are made unto the
   truths which we profess, and in whose being such, we are as much
   concerned as our souls are worth, to compare them diligently with the
   Scripture, that we may be the more fully confirmed and established in
   them. And, upon the examination of the whole matter, I shall leave them
   to their option, as Elijah did of old: "If Jehovah be God, follow him;
   but if Baal be God, follow him." If the things which the generality of
   professors do believe and acknowledge concerning the Spirit of God and
   his work on their hearts, his gifts and graces in the church, with the
   manner of their communication, be for the substance of them (wherein
   they all generally agree) according to the Scripture, taught and
   revealed therein, on the same terms as by them received, then may they
   abide in the holy profession of them, and rejoice in the consolations
   they have received by them; but if these things, with those others
   which, in the application of them to the souls of men, are directly and
   necessarily deduced, and to be deduced from them, are all but vain and
   useless imaginations, it is high time the minds of men were disburdened
   of them.
     __________________________________________________________________

   [1] Pneumatika ta semeia kalon, hoti tauta erga tou pneumatos monou,
   ouden anthropines epeispherouses spoudes, eis to ta toiauta
   thaumatourgein. -- Chrysost. in loc. So also Ambros. and Theophylact.
   in loc.

   [2] Charismata de heichon, hoi men elattona, hoi de pleio; kai touto
   aition schismatos autois egeneto, ou para ten oikeian phusin, alla para
   agnomosunen ton eilephoton; hoite gar ta meizona echontes eperonto kata
   ton ta elattona kektemenon; outoi de au palin elgoun, kai tois ta
   meizona echousin ephthonoun. -- Chrysost. in loc.

   [3] "Spiritualia illis traditurus, exemplum prioris conversationis
   memorat; ut sicut simulacrorum fuerunt formâ colentes idola, et
   ducebantur duce voluntate dæmoniorum; ita et colentes deum sint formâ
   legis dominicæ." -- Ambros. in loc.

   [4] Ti oun oudeis daimon onomazei ton Theon? ouchi hoi daimonizomenoi
   elegon oidamen se tis hei ho huios tou Theou? ouchi Paulo elegon,
   houtoi hoi anthropoi douloi tou Theou tou hupsistou eisin? alla
   mastizomenoi, all' anankazomenoi, hekontes de kai me mastigoumenoi,
   oudamnou. -- Chrysost. in loc.

   [5] Crel. de Spir. Sanc., Prolegom., pp. 29-31.

   [6] "Ex hoc capite et proximo licet conjicere quæ fuerint dotes illius
   veteris ecclesiæ Christianæ, priusquam tot ceremoniis, opibus,
   imperiis, copiis, bellis aliisque id genus esset onerata. Nunc fere tot
   præclara munia ad unam Potestatem redacta sunt: h. e., Christi titulo
   palliatam Tyrannidem. Quid enim aliud est potestas nisi adsit animus
   apostolicus?" -- Erasm. Annot. ad v. 4.

   [7] Apostelletai men oikonomikos, energei de autexousios. -- Basil.
   Homil. xv. de Fide.

   [8] "Spiritus Sanctus ad hoc missus a Christo, ad hoc postulatus de
   Patre ut esset doctor veritatis, Christi vicarius." -- Tertul. advers.
   Hæret. cap. xxviii."Quoniam Dominus in cælos esset abiturus, Paracletum
   discipulis necessario dabat, ne illos quodammodo pupillos, quod minimè
   decebat, relinqueret; et sine advocato et quodam tutore desereret. Hic
   est enim qui ipsorum animos mentesque firmavit, qui in ipsis
   illuminator rerum divinarum fuit; quo confirmati, pro nomine Domini nec
   carceres nec vincula timuerunt: quin imo ipsas seculi potestates et
   tormenta calcaverunt, armati jam scilicet per ipsum atque firmati,
   habentes in se dona quæ hic idem Spiritus ecclesiæ Christi sponsæ,
   quasi quædam ornamenta distribuit et dirigit." -- Novat. de
   Trinitat."Totum ex Spiritus Sancti constat ducatu, quod devii
   diriguntur, quod impii convertuntur, quod debiles contirmantur.
   Spiritus rectus, Spiritus Sanctus, Spiritus principalis regit,
   componit, consummat et perficit, nostras inhabitat mentes, et corda quæ
   possidet; nec errare patitur, nec corrumpi, nec vinci quos docuerit,
   quos possederit, quos gladio potentissimæ veritatis accinxerit." --
   Cypr. de Spir. Sanc.

   [9] "Præsentia spirituali cum eis erat ubique futurus post ascensionem
   suam, et cum tota ecclesia sua in hoc mundo usque in consummationem
   seculi: neque enim de solis apostolis potest intelligi, sicut dedisti
   ei potestatem omnis carnis, ut onme quod dedisti ei det eis vitam
   æternam;' sed ubique de omnibus quibus in eum credentibus vita æterna
   datur." -- Aug. Tractat. 106, in Evangel. Johan."Munus hoc quod in
   Christo est, -- in consummationem seculi nobiscum; hoc expectationis
   nostræ solatium, hoc in donorum operationibus futuræ spei pignus est;
   hoc mentium lumen, hic splendour animorum est." -- Hilar, lib. ii. 35,
   de Trinitat.

   [10] "Hic est qui prophetas in ecclesia constituit, magistros erudit,
   linguas dirigit, vertutes et sanctitates facit, opera mirabilia gerit,
   discretiones spirituum porrigit, gubernationes contribuit, consilia
   suggerit, quæque alia sunt charismatum dona componit et digerit; et
   ideo ecclesiam Domino undique et in omnibus consummatam et perfectam
   facit." -- Tertul.

   [11] "Hic est qui operatur ex aquis secundam nativitatem, semen quoddam
   divini generis, et consecrator cælestis nativitatis; pignus promissæ
   hæreditatis et quasi chirographum quoddam æternæ salutis; qui nos Dei
   faciat templum et nos efficiat domum, qui interpellat divinas aures pro
   nobis gemitibus ineloquacibus, advocationis officia, et defensionis
   exhibens munera, inhabitator corporibus nostris ductus, et sanctitatis
   effector; hic est qui inexplebiles cupiditates coercet," etc. -- Novat.
   de Trinitat.

   [12] "Omnibus quidem quæ divina sunt cum reverentia et vehementi cura
   opertet intendere, maxime autem his quæ de Spiritus Sancti divinitate
   dicuntur, præsertim cum blasphemia in eum sine venia sit; ita ut
   blasphemantis poena tendatur non solum in omne præsens seculum, sed
   etiam in futurum. Ait quippe Salvator, blasphemanti in Spiritum Sanctum
   non esse remissionem, neque in isto seculo neque in futuro:' unde magis
   ac magis intendere oportet quæ Scripturarum de eo relatio sit: ne in
   aliquem, saltem per ignorantiam, blasphemiæ error obrepat." -- Didym,
   de Spir. Sanc. lib. i., Interpret. Hieron.[Didymus, from whom Owen
   quotes so copiously in the following pages, was a professor of theology
   in Alexandria, and died A.D. 396 at the age of eighty-five. He became
   blind when only four years old, and yet contrived to acquire great
   distinction for his knowledge of all the sciences of the age, and
   especially of theology. His treatise on the Holy Spirit was translated
   by Jerome into Latin, and appears among the works of that father. --
   Ed.]

   [13] Epeidan gar teletais tisi kai manganeiais katedese daimona tis eis
   anthropon, kai emanteueto ekeinos, kai manteuomenos erhripteto, kai
   esparatteto, kai enenkein tou daimonos ten hornen ouk edunato all'
   emelle diaspomenos houtos apollusthai, tois ta toiauta manganeuousi
   phesi.Lusate loipon anakta, brotos Theon ouk eti chorei. -- Chrysost.
   in 1 Cor. xii.

   [14] "Ita dico, Lucili, sacer intra nos spiritus sedet, malorum
   bonorumque nostrorum observator et custos: hic prout a nobis tractatus
   est, ita nos ipse tractat." -- Senec. Ep. xli.

   [15] "Quoniam quidam temeritate potius quam recta via etiam in superna
   eriguntur, et hæc de Spiritu Sancto jactitant, quæ neque in Scripturis
   lecta, nec a quoquam ecclesiasticorum veterum usurpata sunt, compulsi
   sumus creberrimæ exhortationi fratrum cedere, quæque sit nostra de eo
   opinio etiam Scripturarum testimoniis comprobare; ne imperitiâ tanti
   dogmatis, hi qui contraria opponunt decipiant eos qui sine discussione
   sollicita in adversariorum sententiam statim pertrahuntur." -- Didym.
   De Spir. Sanc. lib. i.

   [16] "Appellatio Spiritus Sancti, et ea quæ monstratur ex ipsa
   appellatione substantia, penitus ab his ignoratur, qui extra sacram
   Scripturam philosophantur: solummodo enim in nostratibus literis et
   notio ejus et vocabulum refertur tam in nobis quam in veteribus." --
   Didym. de Spir. Sanc. lib. i.

   [17] "Adesto Sancte Spiritus, et paraclesin tuam expectantibus illabere
   cælitus, sanctifica templum corporis nostri et consecra in habitaculum
   tuum; desiderantes te animas tua præsentiâ lætifica, dignam te
   habitatore domum compone; adorna thalamum tuum, et quietis tuæ
   reclinatorium circumda varietatibus virtutum; sterne pavimenta
   pigmentis; niteat mansio tua carbunculis flammeis, et gemmarum
   splendoribus; et omnium Chrismatum intrinsecus spirent odoramenta;
   affatim balsami liquor fragrantiâ sua cubiculum suum imbuat; et abigens
   inde quicquid tabidum est, quicquid corruptelæ seminarium, stabile et
   perpetuum hoc facias gaudium nostrum, et creationis tuæ renovationem in
   decore immarcessibili solides in æternum." -- Cypr., de Spir. Sanc.
     __________________________________________________________________

Chapter II. The name and titles of the Holy Spirit.

   Of the name of the Holy Spirit -- Various uses of the words rvch? and
   pneuma -- rvch? for the wind or any thing invisible with a sensible
   agitation, Amos iv. 13 -- Mistakes of the ancients rectified by Hierom
   -- rvch? metaphorically for vanity, metonymically for the part or
   quarter of any thing; for our vital breath, the rational soul, the
   affections, angels good and bad -- Ambiguity from the use of the word,
   how to be removed -- Rules concerning the Holy Spirit -- The name
   "Spirit," how peculiar and appropriate unto him -- Why he is called the
   "Holy Spirit" -- Whence called the "Good Spirit," the "Spirit of God,"
   the "Spirit of the Son" -- Acts ii. 33, 1 Pet. i. 10, 11, explained --
   1 John iv. 3, vindicated.

   Before we engage into the consideration of the things themselves
   concerning which we are to treat, it will be necessary to speak
   something unto the name whereby the third person in the Trinity is
   commonly known and peculiarly called in the Scripture. This is the
   "Spirit," or the "Holy Spirit," or the "Holy Ghost," as we usually
   speak. And this I shall do that we be not deceived with the homonymy of
   the word, nor be at a loss in the intention of those places of
   Scripture where it is used unto other purposes: for it is so that the
   name of the second person, ho Logos, "the Word," and of the third to
   Pneuma, "the Spirit," are often applied to signify other things; I
   mean, those words are so. And some make their advantages of the
   ambiguous use of them. But the Scripture is able of itself to manifest
   its own intention and meaning unto humble and diligent inquirers into
   it.

   It is, then, acknowledged that the use of the words rvch? and pneuma in
   the Old Testament and New is very various; yet are they the words
   whereby alone the Holy Spirit of God is denoted. Their peculiar
   signification, therefore, in particular places is to be collected and
   determined from the subject-matter treated of in them, and other
   especial circumstances of them. This was first attempted by the most
   learned Didymus of Alexandria, whose words, therefore, I have set down
   at large, and shall cast his observations into a more perspicuous
   method, with such additions as are needful for the farther clearing of
   the whole matter. [18] First, In general, rvch? and pneuma signify a
   wind or spirit, -- that is, any thing which moves and is not seen. So
   the air in a violent agitation is called rvch?: Gen. viii. 1, vyvr
   'lhym rvch lh'rts?; -- "And God made a wind," or "spirit," that is, a
   strong and mighty wind, "to pass over the earth," for the driving and
   removal of the waters. So pneuma is used, John iii. 8, To pneuma hopou
   thelei pnei k.t.l., -- "The wind bloweth where it listeth, and thou
   hearest the sound thereof, but canst not tell whence it cometh, nor
   whither it goeth;" which is a proper description of this first
   signification of the word. It is an agitation of the air which is
   unseen. So Ps. i. 4. And in this sense, sometimes it signifies a "great
   and strong wind," -- that is, rvch ndvlh vchzq?, 1 Kings xix. 11; and
   sometimes a cool and soft wind, or a light easy agitation of the air,
   such as often ariseth in the evenings of the spring or summer. So Gen.
   iii. 8, "God walked in the garden" lrvch hyvm?, "in the cool of the
   day;" that is, when the evening air began to breathe gently, and
   moderate the heat of the day. So in the poet, --


   "Solis ad occasum, quum frigidus aëra vespe

   Temperat."

   Virg. Geor.iii. 336.

   "At the going down of the sun, when the cold evening tempers the heat
   of the air." And some think this to be the sense of that place, Ps.
   civ. 4, "Who maketh his angels rvchvt?, spirits," -- swift, agile,
   powerful as mighty winds. But the reader may consult our Exposition on
   Heb. i. 7.

   This is one signification of the word rvch?, or this is one thing
   denoted by it in the Scripture. So, among many other places, expressly
   Amos iv. 13, "For, lo," yvtsr hrym vvr' rvch?, he that formeth the
   mountains, and createth the spirit," that is, "the wind." The LXX.
   render this place, Stereon bronten kai ktizon pneuma; -- "Who
   establisheth the thunder, and createth the spirit;" though some copies
   read, ta ore, "the mountains." And the next words in the text, vmgyd
   l'dm mhsychv?, [19] -- "And declareth unto man what is his thought,"
   they render, Kai apangellon eis anthropous ton Christon autou, -- "And
   declareth unto men his Christ," or his Anointed, or his Messiah; for
   they took mhsychv? for msychv? by inadvertency, and not for want of
   points or vowels as some imagine, seeing the mistake consists in the
   casting out of a letter itself. And thence the old Latin translation
   renders the words, "Firmans tonitruum, et creans Spiritum, et
   annuncians in homines Christum suum;" which Hierom rectified into
   "Formans montes, et creans ventum, et annuntians homini eloquium suum,"
   discovering in his comment the mistake of the LXX. But it is certain
   that, from the ambiguity of the word rvch? in this place, with the
   corrupt translations making mention of Christ in the next words, some
   who of old denied the deity of the Holy Spirit mightily insisted on it
   to prove him a creature; as may be seen in Didymus, Ambrose, Hierom,
   Hilary, and the ancients generally. But the context determines the
   signification of the word beyond all just exceptions. It is the power
   of God in making and disposing of things here below, whether dreadful
   for their greatness and height, as the mountains; or mighty and
   effectual in their operations, as the wind; or secret in their
   conceptions, as the thoughts of men; or stable in their continuance, as
   the night and day, the evening and morning, without the least respect
   to Christ or the Spirit, that it treateth of.

   And I cannot but observe from hence the great necessity there is of
   searching the original text in the interpretation of the Scriptures, as
   it might be evidenced by a thousand other instances; but one we may
   take from two great and learned men, who were contemporaries in the
   Latin church, in their thoughts on this place.

   The one is Ambrose, who, interpreting these words in his second book,
   De Spiritu Sancto, lib. ii. cap. 6, being deceived by the corrupt
   translation mentioned, "Annuncians in homines Christum suum," is forced
   to give a very strained exposition of that which, in truth, is not in
   the text, and to relieve himself also with another corruption in the
   same place, where "forming the mountains" is rendered by "establishing
   the thunder;" and yet, when he hath done all, he can scarce free
   himself of the objection about the creation of the Spirit, which he
   designs to answer. His words are, "Siquis propheticum dictum, ideo
   derivandum putet ad interpretationem Spiritus Sancti; quia habet,
   annuncians in homines Christum suum,' is ad incarnationis Dominicæ
   mysteria dictum facilius derivabit. Nam si te movet quia Spiritum
   dixit, et hoc non putas derivandum ad mysterium assumptionis humanæ;
   prosequere scripturas et invenies optime congruere de Christo, de quo
   bene convenit æstimari, quia firmavit tonitrua adventu suo; vim
   videlicet et sonum coelestium scripturarum; quarum velut quodam tonitru
   mentes nostræ redduntur attonitæ, ut timere discamus, et reverntiam
   coelestibus deferamus oraculis. Denique, in Evangelio fratres Domini
   filii tonitru dicebantur. Et cum vox Patris facta esset dicentis ad
   Filium, Et honorificavi te, et iterum honorificabo,' Judæi dicebant,
   Tonitruum factum est illi.'?" And hereon, with some observations to the
   same purpose, he adds, "Ergo tonitrua ad sermones Domini retulit,
   quorum in omnem terram exivit sonus; Spiritum autem hoc loco animam,
   quam suscepit rationabilem et perfectam intelligimus." The substance of
   his discourse is, that treating of Christ (who indeed is neither
   mentioned nor intended in the text), he speaks of "confirming the
   thunder" (which nowhere here appears), by which the sound of the
   Scriptures and preaching of the word is intended; the spirit that was
   created being the human soul of Jesus Christ. Nor was he alone in this
   interpretation. Didym. lib. 2 de Spiritu Sancto, Athanas. ad Serapion,
   Basil. lib. 4. contra Eunom., amongst the Grecians, are in like manner
   entangled with this corruption of the text; as was also Concil.
   Sardicen. in Socrat. lib. 2 cap. 20.

   The other person intended is Hierom, who, consulting the original, as
   he was well able to do, first translated the words, "Quia ecce formans
   montes, et creans ventum, et annuncians homini eloquium suum," declares
   the mistake of the LXX. and the occasion of it:-- "Pro montibus qui
   Hebraicè dicuntur hrym?; soli LXX. bronten, id est, tontitruum,
   verterunt. Cur autem illi Spiritum et nos dixerimus ventum, qui
   Hebraice rvch? vocatur, causa manifesta est: quodque sequitur,
   Annuncians homini eloquium suum,' LXX. transtulerunt, Apangellon eis
   anthropous ton Christon autou, verbi similitudine, et ambiguitate
   decepti." So he shows that it is not msychv? in the text, but mhsychv?;
   -- that is, saith he, "juxta Aquilam, homilian autou; Symmachum, to
   phonema autou; juxta Theodotionem, ton logon autou; juxta quintam
   editionem, ten adoleschian autou.

   And as sych?, whence the word is, signifies both to meditate and to
   speak, so the word itself intends a conceived thought, to be spoken
   afterward. And that v? here is reciprocal, not relative. And to this
   purpose is his ensuing exposition, "Qui confirmat montes, ad cujus
   vocem coelorum cardines et terræ fundamenta quatiuntur. Ipse qui creat
   spiritum, quem in hoc loco non Spiritum Sanctum, ut hæretici
   suspicantur, sed ventum intelligimus, sive spiritum hominis, annuncians
   homini eloquium ejus, qui cogitationum secreta cognoscit," Hieron. in
   loc.

   Secondly, Because the wind, on the account of its unaccountable
   variation, inconstancy, and changes, is esteemed vain, not to be
   observed or trusted unto, -- whence the wise man tells us that "he that
   observeth the wind shall not sow," Eccles. xi. 4, -- the word is used
   metaphorically to signify vanity: Eccles. v. 16, "What profit hath he
   that hath laboured lrvch?, for the wind?" So Mic. ii. 11, "If a man
   walk" vsqr?; rvch?, "with the wind and falsehood;" -- that is, in
   vanity, pretending to a spirit of prophecy; and falsehood, vainly,
   foolishly, falsely boasting. So Job xv. 2, "Should a wise man utter" dt
   rvch? "knowledge of wind?" vain words, with a pretence of knowledge and
   wisdom; and he calls them dvry rvch?, "words of wind," chap. xvi. 3. So
   also Jer. v. 13, "And the prophets shall become lrvch?, wind," or be
   vain, foolish, uncertain, and false, in their predictions. But pneuma
   is not used thus metaphorically in the New Testament.

   Thirdly, By a metonymy, also, it signifies any part or quarter, as we
   say, of the world from whence the wind blows; as also a part of any
   thing divided into four sides or quarters. So Jer. lii. 23, "There were
   ninety and six pomegranates rvchh?, towards a wind;" that is, on the
   one side of the chapiter that was above the pillars in the temple.
   Ezek. v. 12, "I will scatter a third part" lkl rvch?, "into all the
   winds," or all parts of the earth. Hence, the "four quarters" of a
   thing lying to the four parts of the world are called its four winds,
   'rb rvchvt?, 1 Chron. ix. 24; whence are the tessares anemoi, "the four
   winds," in the New Testament, Matt. xxiv. 31. This is the use of the
   word in general with respect unto things natural and inanimate, and
   every place where it is so used gives it [a] determinate sense.

   Again, [Fourthly], These words are used for any thing that cannot be
   seen or touched, be it in itself martial and corporeal, or absolutely
   spiritual and immaterial. So the vital breath which we and other living
   creatures breathe is called: Everything wherein was nsmtrvch chyym?,
   "the breath of the spirit of life," Gen. vii. 22, -- that vital breath
   which our lives are maintained by in respiration. So Ps. cxxxv. 17; Job
   xix. 17; which is a thing material or corporeal. But most frequently it
   denotes things purely spiritual and immaterial, as in finite substances
   it signifies the rational soul of man: Ps. xxxi. 5, "Into thine hand I
   commit" rvchy?, that is, "my spirit." They are the words whereby our
   Saviour committed his departing soul into the hands of his Father, Luke
   xxiii. 46, to pneuma mou. So Ps. cxlvi. 4, tts' rvchv?, -- "His
   breath," say we, "goeth forth; he returneth to his earth." It is his
   soul and its departure from the body that is intended. This is rvch bny
   h'dm?, that "spirit of the sons of man that goeth upward," when the
   "spirit of a beast goeth downward to the earth," or turneth to
   corruption, Eccles. iii. 21: see chap. viii. 8, xii. 7. Hence, --

   Fifthly, By a metonymy also, it is taken for the affections of the mind
   or soul of man, and that whether they be good or evil: Gen. xlv. 27,
   "The spirit of Jacob revived;" he began to take heart and be of good
   courage. Ezek. xiii. 3, "The prophets that walk" 'chr rvchm?, "after
   their own spirit" -- that is, their own desires and inclinations, --
   when, indeed, they had no vision, but spake what they had a mind unto.
   Num. xiv. 24, Caleb is said to have "another spirit" than the murmuring
   people, -- another mind, will, purpose, or resolution. It is taken for
   prudence, Josh. v. 1; anger, or the irascible faculty, Eccles. vii. 9
   fury, Zech. vi. 8. "He shall cut off the spirit of princes" [Ps. lxxvi.
   12]; that is, their pride, insolency, and contempt of others. Pneuma in
   the New Testament frequently intends the intellectual part of the mind
   or soul, and that as it is active, or in action, Luke i. 47; Rom. i. 9;
   -- and ofttimes is taken for the mind in all its inclinations, in its
   whole habitual bent and design, 1 Thess. v. 23.

   [Sixthly], Angels also are called spirits:-- good angels, Ps. civ. 4;
   (and it may be an angel is intended, 1 Kings xviii. 12;) and evil
   angels or devils, 1 Kings xxii. 21, 22; for that spirit who appeared
   before the Lord, and offered himself to be a lying spirit in the mouths
   of Ahab's prophets, was no other but he who appeared before God, Job i.
   6, who is called "Satan." These in the New Testament are called
   "unclean spirits," Matt. x. 1; and the observation of the ancients,
   that Satan is not called a spirit absolutely, but with an addition or
   mark of distinction, holds only in the New Testament. [20] And because
   evil spirits are wont to torment the minds and bodies of men, therefore
   evil thoughts, disorders of mind, wicked purposes, disquieting and
   vexing the soul, arising from or much furthered by melancholy
   distempers, are called, it may be, sometimes "an evil spirit." The case
   of Saul shall be afterward considered.

   In such variety are these words used and applied in the Scripture,
   because of some very general notions wherein the things intended do
   agree. For the most part, there is no great difficulty in discovering
   the especial meaning of them, or what it is they signify in the several
   places where they occur. Their design and circumstances as to the
   subject-matter treated of determine the signification. And
   notwithstanding the ambiguous use of these words in the Old and New
   Testament, there are two things clear and evident unto our purpose:--
   First, That there is in the holy Scriptures a full, distinct revelation
   or declaration of the Spirit, or the Spirit of God, [21] as one
   singular, and every way distinct from everything else that is
   occasionally or constantly signified or denoted by that word "Spirit."
   And this not only a multitude of particular places gives testimony
   unto, but also the whole course of the Scripture supposeth, as that
   without an acknowledgment whereof nothing else contained in it can be
   understood or is of any use at all; for we shall find this doctrine to
   be the very life and soul which quickens the whole from first to last.
   Take away the work and powerful efficacy of the Holy Spirit from the
   administration of it, and it will prove but a dead letter, of no saving
   advantage to the souls of men; and take away the doctrine concerning
   him from the writing of it, and the whole will be unintelligible and
   useless. Secondly, That whatever is affirmed of this Holy Spirit, the
   Spirit of God, it all relates either to his person or his operations,
   and these operations of his being various, are sometimes, by a
   metonymy, called "spirit;" whereof afterward. I shall not, therefore,
   need to prove that there is a Holy Spirit distinct from all other
   spirits whatever, and from everything else that on several occasions is
   signified by that name; for this is acknowledged by all that
   acknowledge the Scriptures, yea, it is so by Jews and Mohammedans, as
   well as all sorts of Christians. And, indeed, all those false
   apprehensions concerning him which have at this day any countenance
   given unto them may be referred unto two heads:-- 1. That of the modern
   Jews, who affirm the Holy Ghost to be the influential power of God;
   which conceit is entertained and diligently promoted by the Socinians.
   2. That of the Mohammedans, who make him an eminent angel, and
   sometimes say it is Gabriel; which, being traduced from the Macedonians
   of old, hath found some defenders and promoters in our days.

   This, then, being the name of him concerning whom we treat, some things
   concerning it and the use of it, as peculiarly applied unto him, are to
   be premised: [22] for sometimes he is called the "Spirit" absolutely;
   sometimes the "Holy Spirit," or, as we speak, the "Holy Ghost;"
   sometimes the "Spirit of God," the "good Spirit of God," the "Spirit of
   truth" and "holiness;" sometimes the "Spirit of Christ" or "of the
   Son." The first absolutely used denotes his person; the additions
   express his properties and relation unto the other persons.

   In the name Spirit two things are included:-- First, His nature or
   essence, -- namely, that he is a pure, spiritual, or immaterial
   substance; for neither the Hebrews nor the Greeks can express such a
   being in its subsistence but by rvch? and pneuma, a spirit. Nor is this
   name, firstly, given unto the Holy Spirit in allusion unto the wind in
   its subtlety, agility, and efficacy; [23] for these things have respect
   only unto his operations, wherein, from some general appearances, his
   works and effects are likened unto the wind and its effects, John iii.
   8. But it is his substance or being which is first intended in this
   name. [24] So it is said of God, chap. iv. 24, Pneuma ho Theos; -- "God
   is a Spirit;" that is, he is of a pure, spiritual, immaterial nature,
   not confined unto any place, and so not regarding one more than another
   in his worship; as is the design of the place to evince. It will
   therefore be said, that on this account the name of "Spirit" is not
   peculiar unto the third person, seeing it contains the description of
   that nature which is the same in them all; for whereas it is said, "God
   is a Spirit," it is not spoken of this or that person, but of the
   nature of God abstractedly. I grant that so it is; [25] and therefore
   the name "Spirit" is not, in the first place, characteristical of the
   third person in the Trinity, but denotes that nature whereof each
   person is partaker. But, moreover, as it is peculiarly and constantly
   ascribed unto him, it declares his especial manner and order of
   existence; so that wherever there is mention of the "Holy Spirit," his
   relation unto the Father and Son is included therein; for he is the
   Spirit of God. And herein there is an allusion to somewhat created, --
   not, as I said, to the wind in general, unto whose agility and
   invisibility he is compared in his operations, but unto the breath of
   man; for as the vital breath of a man hath a continual emanation from
   him, and yet is never separated utterly from his person or forsaketh
   him, so doth the Spirit of the Father and the Son proceed from them by
   a continual divine emanation, still abiding one with them: for all
   those allusions are weak and imperfect wherein substantial things are
   compared with accidental, infinite things with finite, and those that
   are eternal with those that are temporary. Hence, their disagreement is
   infinitely more than their agreement; yet such allusions doth our
   weakness need instruction from and by. Thus he is called rvch pyv?, Ps.
   xxxiii. 6, "The Spirit" or "breath of the mouth of the Lord," or "of
   his nostrils;" as Ps. xviii. 15, wherein there is an eminent allusion
   unto the breath of a man. Of the manner of this proceeding and
   emanation of the Spirit from the Father and the Son, so far as it is
   revealed, and as we are capable of a useful apprehension of it, I have
   treated elsewhere. And from hence, or the subsistence of the Holy
   Spirit in an eternal emanation from the Father and Son, as the breath
   of God, did our Saviour signify his communication of his gifts unto his
   disciples by breathing on them: John xx. 22, Enephusese; and because in
   our first creation it is said of Adam that God ypch b'phyv nsmt chyym?,
   "breathed into his nostrils the breath of life," Gen. ii. 7. He hath
   the same appellation with respect unto God, Ps. xviii. 15. Thus is he
   called the "Spirit." And because, as we observed before, the word
   pneuma is variously used, Didymus, de Spiritu Sancto, lib. iii.,
   supposeth that the prefixing of the article to doth distinguish the
   signification, and confine it to the Holy Ghost in the New Testament.
   Ofttimes no doubt it doth so, but not always, as is manifest from John
   iii. 8, where to is joined with pneuma, and yet only signifies "the
   wind." But the subject treated of, and what is affirmed of him, will
   sufficiently determine the signification of the word, where he is
   called absolutely "The Spirit."

   Again; He is called, by way of eminency, the Holy Spirit, or the Holy
   Ghost. [26] This is the most usual appellation of him in the New
   Testament; and it is derived from the Old: Ps. li., rvch qdsk?, "The
   Spirit of thy Holiness," or "Thy Holy Spirit" Isa. lxiii. 10, 11, rvch
   qdsv?, "The Spirit of his Holiness," or "His Holy Spirit." Hence are
   rvch hqdvs? and rvch hqds?, "The Holy Spirit," and "The Spirit of
   Holiness," in common use among the Jews. In the New Testament he is to
   Pneuma to Hagion, "That Holy Spirit." And we must inquire into the
   special reasons of this adjunct. Some suppose it is only from his
   peculiar work of sanctifying us, or making us holy: for this effect of
   sanctification is his peculiar work, and that of what sort soever it
   be; whether it consist in a separation from things profane and common,
   unto holy uses and services, or whether it be the real infusion and
   operation of holiness in men, it is from him in an especial manner. And
   this also manifesteth him to be God, for it is God alone who
   sanctifieth his people: Lev. xx. 8, "I am Jehovah which sanctify you."
   And God in that work ascribes unto himself the title of Holy in an
   especial manner, and as such would have us to consider him: chap. xxi.
   8, "I the Lord, which sanctify you, am holy." And this may be one
   reason of the frequent use of this property with reference unto the
   Spirit.

   But this is not the whole reason of this name and appellation: for
   where he is first so mentioned, he is called "The Spirit of God's
   Holiness," Ps. li. 11, Isa. lxiii. 10, 11; and in the New Testament
   absolutely "The Spirit of Holiness," Rom. i. 4 And this respects his
   nature, in the first place, and not merely his operations. [27] As God,
   then, absolutely is called "Holy," "The Holy One," and "The Holy One of
   Israel," being therein described by that glorious property of his
   nature whereby he is "glorious in holiness," Exod. xv. 11, and whereby
   he is distinguished from all false gods, ("Who is like unto thee, O
   Jehovah, among the gods? who is like thee, glorious in holiness?") so
   is the Spirit called "Holy" to denote the holiness of his nature. And
   on this account is the opposition made between him and the unholy or
   unclean spirit: Mark iii. 29, 30, "He that shall blaspheme against the
   Holy Ghost hath never forgiveness: because they said, He hath an
   unclean spirit." And herein first his personality is asserted; for the
   unclean spirit is a person, and if the Spirit of God were only a
   quality or accident, as some fancy and dream, there could no
   comparative opposition be made between him and this unclean spirit, --
   that is, the devil. So also are they opposed with respect unto their
   natures. His nature is holy, whereas that of the unclean spirit is evil
   and perverse. This is the foundation of his being called "Holy," even
   the eternal glorious holiness of his nature. And on this account he is
   so styled also with respect unto all his operations; for it is not only
   with regard unto the particular work of regeneration and
   sanctification, or making of us holy, but unto all his works and
   operations, that he is so termed: for he being the immediate operator
   of all divine works that outwardly are of God, and they being in
   themselves all holy, be they of what kind soever, he is called the
   "Holy Spirit." Yea, he is so called to attest and witness that all his
   works, all the works of God, are holy, although they may be great and
   terrible, and such as to corrupt reason may have another appearance; in
   all which we are to acquiesce in this, that the "Holy One in the midst
   of us will do no iniquity," [Hos. xi. 9], Zeph. iii. 5. The Spirit of
   God, then, is thus frequently and almost constantly called "Holy," to
   attest that all the works of God, whereof he is the immediate operator,
   are holy: for it is the work of the Spirit to harden and blind
   obstinate sinners, as well as to sanctify the elect; and his acting in
   the one is no less holy than in the other, although holiness be not the
   effect of it in the objects. So, when he came to declare his dreadful
   work of the final hardening and rejection of the Jews, -- one of the
   most tremendous effects of divine Providence, a work which, for the
   strangeness of it, men "would in no wise believe though it were
   declared unto them," Acts xiii. 41, -- he was signally proclaimed Holy
   by the seraphims that attended his throne, Isa. vi. 3, 9-12; John xii.
   40; Acts xxviii. 25, 26.

   There are, indeed, some actions on men and in the world that are
   wrought, by God's permission and in his righteous judgment, by evil
   spirits; whose persons and actings are placed in opposition to the
   Spirit of God. So 1 Sam. xvi. 14, 15, "The Spirit of the Lord departed
   from Saul, and an evil spirit from the Lord troubled him. And Saul's
   servants said unto him, Behold now, an evil spirit from God troubleth
   thee." So also verse 23, "The evil spirit from God was upon Saul." So
   chap. xviii. 10, xix. 9. This spirit is called, rvch'lhym rh?, -- an
   evil spirit of God," chap. xvi. 15; and absolutely rvch'lchym? -- "a
   spirit of God," verse 23, where we have supplied "evil" in the
   translation. But these expressions are to be regulated and explained by
   verse 14, where he is called rvchrh m't yhvh?, -- "an evil spirit from
   the Lord;" that is, appointed and commissioned by him for the punishing
   and terrifying of Saul: for as the Spirit of the Lord departed from
   him, by withdrawing his assistance and influential operations, whereby
   he had wrought in him those gifts and abilities of mind which fitted
   him unto the discharge of his kingly office, upon the first impressions
   whereof he was "turned into another man" from what he was in his
   private condition, chap. x. 6-9; so the evil spirit came upon him to
   excite out of his own adust melancholy, discontents, fears, a sense of
   guilt, as also to impress terrifying thoughts and apprehensions on his
   imagination; for so it is said," An evil spirit from the Lord" vchtv?,
   chap. xvi. 14, "terrified him," frightened him with dreadful agitations
   of mind. And, that we may touch a little on this by the way, the
   foundation of this trouble and distress of Saul lay in himself: for as
   I do grant that he was sometimes under an immediate agitation of body
   and mind from the powerful impressions of the devil upon him, -- for
   under them it is said he "prophesied in the midst of the house," 1 Sam.
   xviii. 10, which argues an extraordinary and involuntary effect upon
   him, -- yet principally he wrought by the excitation and provocation of
   his personal distempers, moral and natural; for these have in
   themselves a great efficacy in cruciating the minds of guilty persons.
   So Tacitus observes out of Plato, Annal. lib. vi. 6, "Neque frustra
   præstantissimus sapientiæ firmare solitus est, si recludantur
   tyrannorum mentes, posse aspici laniatus et ictus; quando, ut corpora
   verberibus, ita sævitia, libidine, malis consultis, animus
   dilaceretur;" -- "The most eminent wise man was not wont in vain to
   affirm, that if the minds of tyrants were laid open and discovered, it
   would be seen how they were cruciated and punished; seeing that as the
   body is rent and torn by stripes, so is the mind by cruelty, lusts,
   evil counsels and undertakings." So he, as I suppose from Plato de
   Repub. lib. ix., where Socrates disputes sundry things to that purpose.
   And another Roman historian gives us a signal instance hereof in
   Jugurtha, after he had contracted the guilt of many horrible
   wickednesses. [28]

   And yet this work in itself is of the same kind with what God sometimes
   employs holy angels about, because it is the execution of his righteous
   judgments. So it was a "watcher and an holy one" that in such a case
   smote Nebuchadnezzar with a sudden madness and frenzy, Dan. iv. 13-17

   To return; As he is called the Holy, so he is the Good Spirit of God:
   Ps. cxliii. 10, rvchk tvvh tnchny?; -- "Thy Spirit is good; lead me
   into the land of uprightness;" so ours:-- rather, "Thy good Spirit
   shall lead me;" or, as Junius, "Spiritu tuo bone deduc me," -- "Lead me
   by thy good Spirit." The Chaldee here adds qvdsk?, -- "The good Spirit
   of thy holiness" or "Thy holy good Spirit." Didymus, lib. ii. de Spir.
   Sanc., says that some copies here read to hagion, a remembrance whereof
   is in the ms. of Thecla, and not elsewhere. So Neh. ix. 20, "Thou
   gavest them" rvchk htvvh?, "thy good Spirit to instruct them." And he
   is called so principally from his nature, which is essentially good, as
   "there is none good but one, that is, God," Matt. xix. 17; as also from
   his operations, which are all good as they are holy; and unto them that
   believe are full of goodness in their effects. Crell. Prolegom., p. 7,
   distinguisheth between this good Spirit and the Holy Spirit, or the
   Holy Ghost; for this good Spirit he would confine unto the Old
   Testament, making it the author or cause of those gifts of wisdom,
   courage, prudence, and government, that were granted unto many of the
   people of old. So it is said of Bezaleel, that he was "filled with the
   Spirit of God, in wisdom, and understanding, and in knowledge," Exod.
   xxxi. 3; so xxxv. 31; -- "That is," saith he, "with this good Spirit of
   God.'" So also, it is pretended, in all those places where the Spirit
   of God is said to "come on" men to enable them unto some great and
   extraordinary work, as Judges iii. 10. But this is plainly to
   contradict the apostle, who tells us that there are, indeed, various
   operations, but one Spirit; and that the one and self-same Spirit
   worketh all these things as he pleaseth, 1 Cor. xii. 6, 11. And if from
   every different or distinct effect of the Spirit of God we must
   multiply spirits, and assign every one of them to a distinct spirit, no
   man will know what to make of the Spirit of God at last. [29] Probably,
   we shall have so many feigned spirits as to lose the only true one. As
   to this particular instance, David prays that God would "lead him by
   his good Spirit," Ps. cxliii. 10. Now, certainly, this was no other but
   that Holy Spirit which he prays in another place that the Lord would
   not take from him: Ps. li. 11, "Take not thy Holy Spirit from me;"
   which is confessed to be the Holy Ghost. This he also mentions, 2 Sam.
   xxiii. 2, "The Spirit of the Lord spake by me, and his word was in my
   tongue." And what Spirit this was Peter declares, 2 Epist. i. 21, "Holy
   men of God spake in old time as they were moved by the Holy Ghost." So
   vain is this pretence.

   Again; He is commonly called the Spirit of God, and the Spirit of the
   Lord; so, in the first mention of him, Gen. i. 2, rvch 'lhym?, "The
   Spirit of God moved upon the face of the waters." And I doubt not but
   that the name 'lhym?, "Elohim," which includes a plurality in the same
   nature, is used in the creation and the whole description of it to
   intimate the distinction of the divine persons; for presently upon it
   the name Jehovah is mentioned also, chap. ii. 4, but so as Elohim is
   joined with it. But that name is not used in the account given us of
   the work of creation, because it hath respect only unto the unity of
   the essence of God. Now, the Spirit is called the "Spirit of God"
   originally and principally, as the Son is called the "Son of God;" for
   the name of "God" in those enunciations is taken personally for the
   Father, -- that is, God the Father, the Father of Christ, and our
   Father, John xx. 17. And he is thus termed hupostatikos, upon the
   account of the order and nature of personal subsistence and distinction
   in the holy Trinity. The person of the Father being "fons et origo
   Trinitatis," the Son is from him by eternal generation, and is
   therefore his Son, the Son of God; whose denomination as the Father is
   originally from hence, even the eternal generation of the Son. So is
   the person of the Holy Spirit from him by eternal procession or
   emanation. Hence is that relation of his to God even the Father, whence
   he is called the "Spirit of God." And he is not only called Pneuma tou
   Theou, the "Spirit of God," but Pneuma to ek tou Theou, "the Spirit
   that is of God," which proceedeth from him as a distinct person. [30]
   This, therefore, arising from and consisting in his proceeding from
   him, he is called, metaphorically, "The breath of his mouth," as
   proceeding from him by an eternal spiration. On this foundation and
   supposition he is also called, secondly, "The Spirit of God"
   diakritikos, to difference him from all other spirits whatever; as,
   thirdly, also, because he is promised, given, and sent of God, for the
   accomplishment of his whole will and pleasure towards us. The instances
   hereof will be afterward considered. But these appellations of him have
   their foundation in his eternal relation unto the Father, before
   mentioned.

   On the same account originally, he is also called the Spirit of the
   Son: "God hath sent forth the Spirit of the Son into your hearts," Gal.
   iv. 6; -- and the Spirit of Christ: "What time the Spirit of Christ
   which was in them did signify," 1 Pet. i. 11. So Rom. viii. 9, "But ye
   are not in the flesh, but in the Spirit, if so be that the Spirit of
   God dwell in you. Now if any man have not the Spirit of Christ, he is
   none of his." [31] The Spirit, therefore, of God and the Spirit of
   Christ are one and the same; for that hypothetical proposition, "If any
   man have not the Spirit of Christ, he is none of his," is an inference
   taken from the words foregoing, "If so be that the Spirit of God dwell
   in you." And this Spirit of Christ, verse 11, is said to be the "Spirit
   of him that raised up Christ from the dead." Look, then, in what sense
   he is said to be the Spirit of God, -- that is, of the Father, -- in
   the same he is said to be the Spirit of the Son. And this is because he
   proceedeth from the Son also; and for no other reason can he be so
   called, at least not without the original and formal reason of that
   appellation. Secondarily, I confess he is called the "Spirit of Christ"
   because promised by him, sent by him, and that to make effectual and
   accomplish his work towards the church. But this he could not be unless
   he had antecedently been the Spirit of the Son by his proceeding from
   him also: for the order of the dispensation of the divine persons
   towards us ariseth from the order of their own subsistence in the same
   divine essence; and if the Spirit did proceed only from the person of
   the Father, he could not be promised, sent, or given by the Son.
   Consider, therefore, the human nature of Christ in itself and
   abstractedly, and the Spirit cannot be said to be the Spirit of Christ;
   for it was anointed and endowed with gifts and graces by him, as we
   shall show. And if from hence he may be said to be the Spirit of
   Christ, without respect unto his proceeding from him as the Son of God,
   then he may be also said to be the Spirit of every believer who hath
   received the unction, of is anointed with his gifts and graces; for
   although believers are so, as to measure and degree, unspeakably
   beneath what Christ was, who received not the Spirit by measure, yet as
   he is the head and they are the members of the same mystical body,
   their unction by the Spirit is of the same kind. But now the Spirit of
   God may not be said to be the Spirit of this or that man who hath
   received of his gifts and graces. David prays, "Take not thy Holy
   Spirit from me," -- not "my Holy Spirit." And he is distinguished from
   our spirits even as they are sanctified by him: Rom. viii. 16, "The
   Spirit himself beareth witness with our spirit." No more, then, can he
   be said to be the Spirit of Christ merely upon the account of his
   communications unto him, although in a degree above all others
   inconceivably excellent; for with respect hereunto he is still called
   the Spirit of God or the Father, who sent him, and anointed the human
   nature of Christ with him.

   It will be said, perhaps, that he is called the "Spirit of Christ"
   because he is promised, given, and poured out by him. So Peter speaks,
   Acts ii. 33, "Having received of the Father the promise of the Holy
   Ghost, he hath shed forth this, which ye now see and hear." But in this
   regard, namely, as given by Christ the mediator, he is expressly called
   the Spirit of the Father; he was given as the promise of the Father:
   for so he is introduced speaking, verse 17, "It shall come to pass in
   the last days, saith God, I will pour out of my Spirit on all flesh."
   And so our Saviour tells his disciples that he would "pray the Father,
   and he should give them another Comforter, even the Spirit of truth,"
   John xiv. 16, 17. Nor is he otherwise the Spirit of Christ, originally
   and formally, but as he is the Spirit of God, -- that is, as Christ is
   God also. On this supposition I grant, as before, that he may
   consequently be called the "Spirit of Christ," because promised and
   sent by him, because doing his work, and communicating his grace,
   image, and likeness to the elect.

   And this is yet more plain, 1 Pet. i. 10, 11, "Of which salvation the
   prophets have inquired and searched diligently, who prophesied of the
   grace that should come unto you: searching what, or what manner of time
   the Spirit of Christ which was in them did signify." And this Spirit is
   said absolutely to be the "Holy Ghost," 2 Pet. i. 21. So, then, the
   Spirit that was in the prophets of old, in all ages since the world
   began, before the incarnation of the Son of God, is called the "Spirit
   of Christ," -- that is, of him who is so. Now, this could not be
   because he was anointed by that Spirit, or because he gave it afterward
   to his disciples; for his human nature did not exist in the time of
   their prophesying. Those, indeed, who receive him after the unction of
   the human nature of Christ may be said in some sense to receive the
   Spirit of Christ, because they are made partakers of the same Spirit
   with him, to the same ends and purposes, according to their measure;
   but this cannot be so with respect unto them who lived and prophesied
   by him, and died long before his incarnation. Wherefore, it is pleaded
   by those who oppose both the deity of Christ and the Spirit, which are
   undeniably here attested unto, that the Spirit here, whereby they
   cannot deny the Holy Ghost to be intended, is called the "Spirit of
   Christ," because the prophets of old, who spake by him, did principally
   prophesy concerning Christ and his grace, and delivered great mysteries
   concerning them. So Christ is made in this place the object of the
   Spirit's teaching, and not the author of his sending! So Crell.
   Prolegom., pp. 13, 14. But why, then, is he not called the "Spirit of
   God" also on this reason, because the prophets that spake by him
   treated wholly of God, the things and the will of God? This they will
   not say, for they acknowledge him to be the "virtue and power of God,
   inherent in him and proceeding from him." But, then, whereas God even
   the Father is a person, and Christ is a person, and the Spirit is said
   to be the "Spirit of God" and the" Spirit of Christ," whence doth it
   appear that the same expression must have different interpretations,
   and that the Spirit is called the "Spirit of God" because he is so, and
   proceedeth from him, but the "Spirit of Christ" because he is not so,
   but only treateth of him? The answer is ready, -- namely, "Because the
   Father is God, but Christ is not, and therefore could not give the
   Spirit when he was not." This is an easy answer, -- namely, to deny a
   fundamental truth, and to set up that denial in an opposition unto a
   clear testimony given unto it. But the truth is, this pretended sense
   leaves no sense at all in the words: for if the Spirit which was in the
   prophets be called the "Spirit of Christ" only because he did
   beforehand declare the things of Christ, -- that is, his "sufferings
   and the glory that did follow," -- and that be the sole reason of that
   denomination, then the sense or importance of the words is this,
   "Searching what or what manner of time the Spirit -- which did signify
   when it testified beforehand the sufferings of Christ' -- which was in
   them did signify when he testified beforehand the sufferings of
   Christ;" for according to this interpretation, the Spirit of Christ is
   nothing but the Spirit as testifying beforehand of him, and thence
   alone is he so called, -- the absurdity whereof is apparent unto all.

   But countenance is endeavoured unto this wresting of the Scripture from
   1 John iv. 3, "Every spirit that confesseth not that Jesus Christ is
   come in the flesh is not of God: and this is that of antichrist,
   whereof ye have heard that it should come; and even now already is it
   in the world;" -- for say some, "The spirit of antichrist is said to be
   in the world, when antichrist was not as yet come." But the spirit here
   intended is not called the spirit of antichrist because it declared and
   foretold the things of antichrist before his coming; on which account
   alone they allow the Spirit of God in the prophets of old to be called
   the "Spirit of Christ:" they have, therefore, no countenance from this
   place, which fails them in the principal thing they would prove by it.
   Again, supposing these words, "Whereof ye have heard that it should
   come, and even now already is it in the world," are to be interpreted
   of the spirit mentioned, and not of antichrist himself, yet no more can
   be intended but that the false teachers and seducers which were then in
   the world acted with the same spirit as antichrist should do at his
   coming; and so there is no conformity between these expressions.
   Besides, the spirit of antichrist was then in the world, as was
   antichrist himself. So far as his spirit was then in the world, so far
   was he so also; for antichrist and his spirit cannot be separated. Both
   he and it were then in the world in their forerunners, who opposed the
   truth of the gospel about the incarnation of the Son of God and his
   sufferings. And, indeed, the spirit of antichrist in this place is no
   more but his doctrine, -- antichristian doctrine, which is to be tried
   and rejected. Neither is any singular person intended by antichrist,
   but a mysterious opposition unto Christ and the gospel, signally headed
   by a series of men in the latter days. He, therefore, and his spirit
   began to be together in the world in the apostles' days, when the
   "mystery of iniquity" began to "work," 2 Thess. ii. 7. There is,
   therefore, no countenance to be taken from these words unto the
   perverting and wresting of that other expression concerning the Spirit
   of Christ in the prophets of old. This, therefore, is the formal reason
   of this appellation: The Holy Spirit is called the "Spirit of the Son,"
   and the "Spirit of Christ," upon the account of his procession or
   emanation from his person also. Without respect hereunto he could not
   be called properly the "Spirit of Christ;" but on that supposition he
   may be. He is so denominated from that various relation and respect
   that he hath unto him in his work and operations. Thus is the Spirit
   called in the Scripture, these are the names whereby the essence and
   subsistence of the third person in the Holy Trinity are declared. How
   he is called on the account of his offices and operations will be
   manifested in our progress.
     __________________________________________________________________

   [18] "Quia vero Spiritus vocabulum multa significat, enumerandum est
   breviter quibus rebus nomen ejus aptetur. Vocatur spiritus et ventus,
   sicut in Ezechiele cap. v.: Tertiam partem disperges in spiritum; hoc
   est, in ventum. Quod si volueris secundum historiam illud sentire, quod
   scriptum est, In spiritu violento conteres naves Tharcis, non aliud ibi
   spiritus quam ventus accipitur. Nec non Salomon inter multa hoc quoque
   munus a Deo accepit ut sciret violentias spirituum; non aliud in hoc se
   accepisse demonstrans, quam scire rapidos ventorum flatus, et quibus
   causis eorum natura subsistat. Vocatur et anima spiritus, ut in Jacobi
   epistola, Quomodo corpus tuum sine spiritu mortuum est. Manifestissime
   enim spiritus hic nihil aliud nisi anima nuncupatur. Juxta quam
   intelligentiam Stephanus animam suam spiritum vocans: Domine, inquit,
   Jesu, suscipe spiritum meum, Acts vii. Illud quoque quod in Ecclesiaste
   dicitur, Quis scit an spiritus hominis ascendat sursum, et spiritus
   jumenti descendat deorsum? Eccl. iii. Considerandum utrumnam et pecudum
   animæ spiritus appellentur. Dicitur etiam excepta anima, et excepto
   spiritu nostro, spiritus alius quis esse in homine, de quo Paulus
   scribit: Quis enim scit hominum ea quæ sunt hominis, nisi spiritus
   hominis qui in eo est? 1 Cor. ii. 11 ... Sed et in alio loco idem
   apostolus a nostro spiritu Spiritum Dei secernens ait, Ipse Spiritus
   testimonium perhibet spiritui nostro, Rom. viii.; hoc significans, quod
   Spiritus Dei, id est, Spiritus Sanctus, testimonium spiritui nostro
   præbeat, quem nunc diximus esse spiritum hominis. Ad Thessalonicenses
   quoque, Integer, inquit, spiritus vester et anima et corpus, 1 Thess.
   v.:-- Appellantur quoque supernæ rationabilesque virtutes, quas solet
   Scriptura angelos et fortitudines nominare, vocabulo spiritus ut ibi,
   Qui facis angelos tuos spiritus; et alibi, Nonne omnes sunt
   administratores spiritus? Heb. i. ... Rationales quoque aliæ creaturæ,
   et de bono in malum sponte propria profluentes, spiritus pessimi et
   spiritus appellantur immundi; sicut ibi, Cum autem spiritus immundus
   exierit ab homine, Matt. xii., et in consequentibus, assumit septem
   alios spiritus nequiores se. Spiritus quoque dæmones in Evangeliis
   appellantur: sed et hoc notandum, nunquam simpliciter spiritum sed cum
   aliquo additamento spiritum significari contrarium, ut spiritus
   immundus et spiritus dæmonis; hi vero qui sancti sunt spiritus absque
   ullo additamento spiritus simpliciter appellantur. Sciendum quoque quod
   nomen spiritus et voluntatem hominis et animi sententiam sonet. Volens
   quippe apostolus virginem non solum corpore sed et mente sanctam esse,
   id est, non tantum corpore, sed et motu cordis interno, ait, Ut sit
   sancta corpore et spiritu, 1 Cor. vii., voluntatem spiritu, et corpore
   opera, significans. Considera utrum hoc ipsum in Esaia sonet quod
   scriptum est, Et scient qui spiritu errant intellectum, Isa. xxix. 24
   ... Et super omnia vocabulum spiritus, altiorem et mysticum in
   Scripturis sanctis significat intellectum; ut ibi, Litera occidit,
   spiritus autem vivificat, 2 Cor. iii. -- Hæc juxta possibilitatem
   nostri ingenii, quot res spiritus significet, attigimus. -- Nonnunquam
   autem spiritus et Dominus noster Jesus Christus, id est, Dei Filius,
   appellatur: Dominus autem spiritus est, ut ante diximus: ubi etiam
   illud adjunximus, spiritus Deus est, non juxta nominis communionem, sed
   juxta naturæ substantiæque consortium. -- Porro ad hæc necessario
   devoluti sumus, ut quia frequenter appellatio spiritus, in Scripturis
   est respersa divinis, non labamur in nomine sed unumquodque secundum
   locorum varietates et intelligentias accipiamus. Omni itaque studio ac
   diligentia vocabulum Spiritus, ubi et quomodo appellatum sit
   contemplantes, sophismata eorum et fraudulentas decipulas conteramus,
   qui Spiritum Sanctum asserunt creaturam. Legentes enim in propheta, Ego
   sum firmans tonitruum, et creans spiritum, Amos iv. 13, ignorantia
   multiplicis in hac parte sermonis putaverunt Spiritum Sanctum ex hoc
   vocabulo demonstrari; cum in præsentiarum spiritus nomen ventum sonet
   ... Ergo ut prælocuti sumus, quomodo unumquodque dictum sit,
   consideremus ne forte per ignorantiam in barathrum decidamus erroris."
   -- Didym. de Spir. Sanc. lib. iii.

   [19] So the word is constantly given by Owen. The y? is uniformly
   elided from modern editions of the Hebrew Scriptures, and the word
   stands thus mhschv?. The origin of the mistake to which Owen refers is
   more apparent from the way in which the word is printed, but the
   insertion of the y? seems without authority. -- Ed.

   [20] "Discant (homines) Scripturæ sanctæ consuetudinem, nunquam
   spiritum perversum absolute, sed cum additamento aliquo spiritum
   nuncupari: sicut ibi, Spiritu fornicationis seducti sunt; et in
   Evangelio, Cum autem spiritus immundus exierit de homine; et cætera his
   similia." -- Hieron. Comment. in Hab. cap. ii.

   [21] "Qui Spiritum negavit, et Deum Patrem negavit et Filium; quoniam
   idem est Spiritus Dei, qui Spiritus Christi est," cap. 3. "Unum autem
   esse Spiritum nemo dubitaverit; etsi de uno Deo plerique dubitaverunt,"
   cap. 4. -- Ambros. de Spir. Sanc. lib. i.

   [22] Onoma autou pneuma hagion, pneuma aletheias, pneuma tou Theou,
   pneuma kuriou, pneuma tou Patros, pneuma Christou, kai houto kalei
   auton he graphe. Mallon de auto heauto kai pneuma Theou, kai pneuma to
   ek tou Theou. -- Chrysost. de Adorand. Spir.

   [23] Crell. Prolegom.

   [24] "Sanctificationis bonitatisque vocabulum, et ad Patrem, et ad
   Filium, et ad Spiritum Sanctum æquè refertur; sicut ipsa quoque
   appellatio Spiritus. Nam et Pater Spiritus dicitur ut ibi, Spiritus est
   Deus, Joan. iv. 24. Et Filius Spiritus, Dominus, inquit, Spiritus ejus,
   2 Cor. iii. 17. Spiritus autem Sanctus semper Spiritus Sancti
   appellatione censetur; non quod ex consortio tantum nominis Spiritus
   cum Patre ponatur et Filio, sed quod una natura unum possideat et
   nomen." -- Didym. de Spir. Sanc. lib. iii.

   [25] "Multa sunt testimonia, quibus hoc evidenter ostenditur, et Patris
   et Filii ipsum esse Spiritum, qui in Trinitate dicitur Spiritus
   Sanctus. Nec ob aliud existimo ipsum proprie vocari Spiritum, cum etiam
   si de singulis interrogemur, non possimus non Patrem et Filium Spiritum
   dicere; quoniam Spiritus est Deus, id est, non Corpus est Deus sed
   Spiritus; hoc proprie vocari oportuit eum, qui non est unus eorum, sed
   in quo communitas apparet amborum." -- August. Tractat. xcix. in Johan.

   [26] Anothen para Theou katiousa epi tous andras hagious dorea, hen
   pneuma hagion onomazousin hoi hieroi prophetai. -- Justin Mart.

   [27] Legetai toinun pneuma hagion. Haute gar estin he kuria kai prote
   prosegoria he emphantikoteran echousa ten dianoian, kai peristasa tou
   hagiou pneumatos ten phusin. -- Chrysost. ub. Sup.

   [28] "Neque post id locorum Jugurthæ dies aut nox ulla quieta fuere:
   neque loco, neque mortali cuiquam, aut tempori, satis credere: civis,
   hostis, juxta metuere: circumspectare omnia, et omni strepitu
   pavescere: alio atque alio loco, sæpe contra decus regium requiescere:
   interdum, somno excitus arreptis armis tumultum facere: ita formidine,
   quasi vecordia, agitari." -- Bell. Jugur. lxxii.

   [29] "Nemo suspicetur alium Spiritum Sanctum fuisse in Sanctis, nimirum
   ante adventum Domini, et alium in apostolis cæterisque discipulis, et
   quasi homonymum in differentibus esse substantiis; possumus quidem
   testimonia de divinis literis exhibere, quia idem Spiritus et in
   apostolis et in prophetis fuerit. Paulus in epistola quam ad Hebræos
   scribit, de Psalmorum volumine testimonium proferens, a Spiritu Sancto
   id dictum esse commemorat." -- Didym. de Spir. Sanc. lib. i.

   [30] Hina mepote akousantes hemeis pneuma Theou, nomisomen de
   oikeioteta legesthai pneuma Theou, eisagei he graphe to pneuma to
   hagion, kai prostithesi tou Theou, to ek Theou. Allo de to tou Theou,
   kai allo to ek Theou. Theou men gar ouranos kai ge hos per auto
   pepoiemena. Ek Theou de ouden legetai, ei me ho ek tes ousias esti. --
   Chrysost. de Spir. Sanc.

   [31] Eiper pneuma Theou oikei en humin, -- ide pneuma Theou. Ei de tis
   pneuma Christou ouk echei, -- kai men echren eipein, ei de tis pneuma
   Theou ouk echei, all' heipe pneuma Christou. Eipe Theou pneuma kai,
   epegage to pneuma tou Christou. Ei de tis pneuma Christou ouk echei,
   houtos ouk estin autou, alla touto heipen, hina deixe hoti en pneuma,
   kai ison estin eipein pneuma Theou, kai pneuma Christou. -- Ibid.
     __________________________________________________________________

Chapter III. Divine nature and personality of the Holy Spirit proved and
vindicated.

   Ends of our consideration of the dispensation of the Spirit --
   Principles premised thereunto -- The nature of God the foundation of
   all religion -- Divine revelation gives the rule and measure of
   religious worship -- God hath revealed himself as three in one --
   Distinct actings and operations ascribed unto these distinct person;
   therefore the Holy Spirit a divine distinct person -- Double opposition
   to the Holy Spirit -- By some his personality granted and his deity
   denied -- His personality denied by the Socinians -- Proved against
   them -- The open vanity of their pretences -- Matt. xxviii. 19, pleaded
   -- Appearance of the Spirit under the shape of a dove explained and
   improved -- His appearance as fire opened -- His personal subsistence
   proved -- Personal properties assigned unto him -- Understanding --
   Argument from hence pleaded and vindicated -- A will -- John iii. 8,
   James iii. 4, cleared -- Exceptions removed -- Power -- Other personal
   ascriptions to him, with testimonies of them, vindicated and explained.

   We shall now proceed to the matter itself designed unto consideration,
   -- namely, the dispensation of the Spirit of God unto the church; and I
   shall endeavour to fix what I have to offer upon its proper principles,
   and from them to educe the whole doctrine concerning it. And this must
   be so done as to manifest the interest of our faith, obedience, and
   holy worship, in the whole and each part of it; for these are the
   immediate ends of all divine revelations, according to that holy maxim
   of our blessed Saviour, "If ye know these things, happy are ye if ye do
   them." To this end the ensuing principles are to be observed:--

   First, The nature and being of God is the foundation of all true
   religion and holy religious worship in the world. The great end for
   which we were made, for which we were brought forth by the power of God
   into this world, is to worship him and to give glory unto him; for he
   "made all things for himself," or his own glory, Prov. xvi. 4, to be
   rendered unto him according to the abilities and capacities that he
   hath furnished them withal, Rev. iv. 11. And that which makes this
   worship indispensably necessary unto us, and from whence it is holy or
   religious, is the nature and being of God himself. There are, indeed,
   many parts or acts of religious worship which immediately respect (as
   their reason and motive) what God is unto us, or what he hath done and
   doth for us; but the principal and adequate reason of all divine
   worship, and that which makes it such, is what God is in himself.
   Because he is, -- that is, an infinitely glorious, good, wise, holy,
   powerful, righteous, self-subsisting, self-sufficient, all-sufficient
   Being, the fountain, cause, and author of life and being to all things,
   and of all that is good in every kind, the first cause, last end, and
   absolutely sovereign Lord of all, the rest and all-satisfactory reward
   of all other beings, -- therefore is he by us to be adored and
   worshipped with divine and religious worship. Hence are we in our
   hearts, minds, and souls, to admire, adore, and love him; his praises
   are we to celebrate; him [are we] to trust and fear, and so to resign
   ourselves and all our concernments unto his will and disposal; to
   regard him with all the acts of our minds and persons, answerably to
   the holy properties and excellencies of his nature. This it is to
   glorify him as God; for seeing "of him, and through him, and to him are
   all things," to him must be "glory for ever," Rom. xi. 36. "Believing
   that God thus is, and that he is a rewarder of them that diligently
   seek him," is the ground of all coming unto God in his worship, Heb.
   xi. 6. And herein lies the sin of men, that the "invisible things of
   God being manifest unto them, even his eternal power and Godhead," yet
   "they glorify him not as God," Rom. i. 19-21. This is to honour,
   worship, fear God for himself; that is, on the account of what he is
   himself. Where the divine nature is, there is the true, proper, formal
   object of religious worship; and where that is not, it is idolatry to
   ascribe it to or exercise it towards any. And this God instructs us in,
   in all those places where he proclaims his name and describes his
   eternal excellencies, and that either absolutely or in comparison with
   other things. All is, that we may know him to be such a one as is to be
   worshipped and glorified for himself, or his own sake.

   Secondly, The revelation that God is pleased to make of himself unto us
   gives the rule and measure of all religious worship and obedience. His
   being, absolutely considered, as comprehending in it all infinite,
   divine perfections, is the formal reason of our worship; but this
   worship is to be directed, guided, regulated, by the revelation he
   makes of that being and of those excellencies unto us. This is the end
   of divine revelation, -- namely, to direct us in paying that homage
   which is due unto the divine nature. I speak not now only of positive
   institutions, which are the free effects of the will of God, depending
   originally and solely on revelation, and which, therefore, have been
   various and actually changed; but this is that which I intend:-- Look,
   what way soever God manifesteth his being and properties unto us, by
   his works or his word, our worship consisteth in a due application of
   our souls unto him according to that manifestation of himself.

   Thirdly, God hath revealed or manifested himself as three in one, and,
   therefore, as such is to be worshipped and glorified by us; -- that is,
   as three distinct persons, subsisting in the same infinitely holy, one,
   undivided essence. This principle might be, and, had not that labour
   been obviated, ought to have been, here at large confirmed; it being
   that which the whole ensuing discourse doth presuppose and lean upon.
   And, in truth, I fear that the failing of some men's profession begins
   with their relinquishment of this foundation. It is now evident unto
   all that here hath been the fatal miscarriage of those poor deluded
   souls amongst us whom they call Quakers; and it is altogether in vain
   to deal with them about other particulars, whilst they are carried away
   with infidelity from this foundation. Convince any of them of the
   doctrine of the Trinity, and all the rest of their imaginations vanish
   into smoke. And I wish it were so with them only. There are others, and
   those not a few, who either reject the doctrine of it as false, or
   despise it as unintelligible, or neglect it as useless, or of no great
   importance. I know this ulcer lies hid in the minds of many, and cannot
   but expect when it will break out, and cover the whole body with its
   defilements whereof they are members But these things are left to the
   care of Jesus Christ. The reason why I shall not in this place insist
   professedly on the confirmation and vindication of this fundamental
   truth is, because I have done it elsewhere, as having more than once
   publicly cast my mite into this sanctuary of the Lord; for which and
   the like services, wherein I stand indebted unto the gospel, I have met
   with that reward which I did always expect. For the present I shall
   only say, that on this supposition, that God hath revealed himself as
   three in one, he is in all our worship of him so to be considered. And,
   therefore, in our initiation into the profession and practice of the
   worship of God, according to the gospel, we are in our baptism engaged
   to it, "In the name of the Father, and of the Son, and of the Holy
   Ghost," Matt. xxviii. 19. This is the foundation of our doing all the
   things that Christ commands us, as verse 20. Unto this service we are
   solemnly dedicated, namely, of God, as Father, Son, and Holy Spirit; as
   they are each of them equally participant of the same divine nature.

   Fourthly, These persons are so distinct in their peculiar subsistence
   that distinct actings and operations are ascribed unto them. And these
   actings are of two sorts:-- 1. Ad intra, which are those internal acts
   in one person whereof another person is the object. And these acts ad
   invicem, or intra, are natural and necessary, inseparable from the
   being and existence of God. So the Father knows the Son and loveth him,
   and the Son seeth, knoweth, and loveth the Father. In these mutual
   actings, one person is the object of the knowledge and love of the
   other: John iii. 35, "The Father loveth the Son, and hath given all
   things into his hand." Chap. v. 20, "The Father loveth the Son." Matt.
   xi. 27, "No man knoweth the Son, but the Father; neither knoweth any
   man the Father, save the Son." John vi. 46, "None hath seen the Father,
   save he which is of God, he hath seen the Father." This mutual
   knowledge and love of Father and Son is expressed at large, Prov. viii.
   22-31; which place I have opened and vindicated elsewhere. And they are
   absolute, infinite, natural, and necessary unto the being and
   blessedness of God. So the Spirit is the mutual love of the Father and
   the Son, knowing them as he is known, and "searching the deep things of
   God." And in these mutual, internal, eternal actings of themselves,
   consists much of the infinite blessedness of the holy God. Again, 2.
   There are distinct actings of the several persons ad extra; which are
   voluntary, or effects of will and choice, and not natural or necessary.
   And these are of two sorts:-- (1.) Such as respect one another; for
   there are external acts of one person towards another: but then the
   person that is the object of these actings is not considered absolutely
   as a divine person, but with respect unto some peculiar dispensation
   and condescension. So the Father gives, sends, commands the Son, as he
   had condescended to take our nature upon him, and to be the mediator
   between God and man. So the Father and the Son do send the Spirit, as
   he condescends in an especial manner to the office of being the
   sanctifier and comforter of the church. Now, these are free and
   voluntary acts, depending upon the sovereign will, counsel, and
   pleasure of God, and might not have been, without the least diminution
   of his eternal blessedness. (2.) There are especial acts, ad extra,
   towards the creatures. [32] This the whole Scripture testifieth unto,
   so that it is altogether needless to confirm it with particular
   instances. None who have learned the first principles of the doctrine
   of Christ, but can tell you what works are ascribed peculiarly to the
   Father, what to the Son, and what to the Holy Ghost. Besides, this will
   be manifested afterward in all the distinct actings of the Spirit;
   which is sufficient for our purpose.

   Fifthly, Hence it follows unavoidably that this Spirit of whom we treat
   is in himself a distinct, living, powerful, intelligent, divine person;
   for none other can be the author of those internal and external divine
   acts and operations which are ascribed unto him. But here I must stay a
   little, and confirm that foundation which we build upon; for we are in
   the investigation of those things which that one and self-same Spirit
   distributeth according to his own will. And it is indispensably
   necessary unto our present design that we inquire who and what that one
   and selfsame Spirit is, seeing on him and his will all these things do
   depend. And we do know, likewise, that if men prevail in the opposition
   they make unto his person, it is to no great purpose to concern
   ourselves in his operations; for the foundation of any fabric being
   taken away, the superstructure will be of no use nor abide.

   The opposition that is made in the world against the Spirit of God
   doctrinally may be reduced unto two heads; for some there are who grant
   his personality, or that he is a distinct self-subsisting person, but
   they deny his deity, deny him to be a participant of the divine nature,
   or will not allow him to be God. A created finite spirit they say he
   is, but the chiefest of all spirits that were created, and the head of
   all the good angels. Such a spirit they say there is, and that he is
   called the "Spirit of God," or the "Holy Ghost," upon the account of
   the work wherein he is employed. This way went the Macedonian heretics
   of old, and they are now followed by the Mohammedans; and some of late
   among ourselves have attempted to revive the same frenzy. But we shall
   not need to trouble ourselves about this notion. The folly of it is so
   evident that it is almost by all utterly deserted; for such things are
   affirmed of the Holy Ghost in the Scripture as that to assert his
   personality and deny his deity is the utmost madness that anyone can
   fall into in spiritual things. Wherefore, the Socinians, the present
   great enemies of the doctrine of the holy Trinity, and who would be
   thought to go soberly about the work of destroying the church of God,
   do utterly reject this plea and pretence. But that which they advance
   in the room of it is of no less pernicious nature and consequence: for,
   granting the things assigned to him to be the effects of divine power,
   they deny his personality, and assert that what is called by the name
   of the "Spirit of God," or the "Holy Spirit," is nothing but a quality
   in the divine nature, or the power that God puts forth for such and
   such purposes; which yet is no new invention of theirs. [33] I do not
   design here professedly to contend with them about all the concernments
   of this difference; for there is nothing of importance in all their
   pretences or exceptions, but it will in one place or other occur unto
   consideration in our progress. I shall only at present confirm the
   divine personality of the Holy Ghost with one argument; which I will
   not say is such as no man can return the show of an answer unto, -- for
   what is it that the serpentine wits of men will not pretend an answer
   unto, or an exception against, if their lusts and prejudices require
   them so to do? -- but I will boldly say it is such as that the gates of
   hell shall never prevail against it in the hearts of true believers,
   the strengthening of whose faith is all that in it I do aim at. And if
   it do not unto all unprejudiced persons evince the truth and reality of
   the divine personality of the Holy Ghost, it must certainly convince
   all men that nothing which is taught or delivered in the Scripture can
   possibly be understood.

   One consideration, which hath in part been before proposed, I shall
   premise, to free the subject of our argument from ambiguity; and this
   is, that this word or name "Spirit" is used sometimes to denote the
   Spirit of God [34] himself, and sometimes his gifts and graces, the
   effects of his operations on the souls of men. And this our adversaries
   in this cause are forced to confess, and thereon in all their writings
   distinguish between the Holy Spirit and his effects. This alone being
   supposed, I say, it is impossible to prove the Father to be a person,
   or the Son to be so (both which are acknowledged), any other way than
   we may and do prove the Holy Ghost to be so; for he to whom all
   personal properties, attributes, adjuncts, acts, and operations, are
   ascribed, and unto whom they do belong, and to whom nothing is or can
   be truly and properly ascribed but what may and doth belong unto a
   person, is a person, and him are we taught to believe so to be. So know
   we the Father to be a person, as also the Son; for our knowledge of
   things is more by their properties and operations than by their
   essential forms. Especially is this so with respect to the nature,
   being, and existence of God, which are in themselves absolutely
   incomprehensible. Now, I shall not confirm the assumption of this
   argument with reference unto the Holy Ghost from this or that
   particular testimony, nor from the assignation of any single personal
   property unto him, but from the constant, uniform tenor of the
   Scripture in ascribing all these properties unto him. And we may add
   hereunto, that things are so ordered, in the wisdom of God, that there
   is no personal property that may be found in an infinite divine nature
   but it is in one place or other ascribed unto him.

   There is no exception can be laid against the force of this argument,
   but only that some things, on the one hand, are ascribed unto the
   Spirit which belong not unto a person, nor can be spoken of him who is
   so; and, on the other, that sundry things that properly belong to
   persons are in the Scripture figuratively ascribed unto such things as
   are not so. Thus, as to the first head of this exception, the Holy
   Spirit is said to be "poured out," to be "shed abroad," to be "an
   unction," or the like; of all which expressions we shall treat
   afterward. What then? shall we say that he is not a person, but only
   the power of God? Will this render those expressions concerning him
   proper? How can the virtue of God, or the power of God, be said to be
   poured out, to be shed abroad, and the like? Wherefore, both they and
   we acknowledge that these expressions are figurative, as many things
   are so expressed of God in the Scripture, and that frequently; and what
   is the meaning of them under their figurative colours we shall
   afterward declare. This, therefore, doth not in the least impeach our
   argument, unless this assertion were true generally, that whatever is
   spoken of figuratively in the Scripture is no person; which would leave
   no one in heaven or earth. On the other side, it is confessed that
   there are things peculiar unto rational subsistents or persons, which
   are ascribed sometimes unto those that are not so. Many things of this
   nature, as to "hope," to "believe," to "bear," are ascribed unto
   charity, 1 Cor. xiii. 7. But everyone presently apprehends that this
   expression is figurative, the abstract being put for the concrete by a
   metalepsis, and charity is said to do that which a man endued with that
   grace will do. So the Scripture is said to "see," to "foresee," to
   "speak," and to "judge," which are personal actings; but who doth not
   see and grant that a metonymy is and must be allowed in such
   assignations, that being ascribed unto the effect, the Scripture, which
   is proper to the cause, the Spirit of God speaking in it? So the
   heavens and the earth are said to "hear," and the fields, with the
   trees of the forest, to "sing" and "clap their hands," by a
   prosopopoeia. Now, concerning these things there is no danger of
   mistake. The light of reason and their own nature therein do give us a
   sufficient understanding of them; and such figurative expressions as
   are used concerning them are common in all good authors. Besides, the
   Scripture itself, in other places innumerable, doth so teach and
   declare what they are, as that its plain and direct proper assertions
   do sufficiently expound its own figurative enunciations: for these and
   such like ascriptions are only occasional; the direct description of
   the things themselves is given us in other places. But now with respect
   unto the Spirit of God all things are otherwise. The constant uniform
   expressions concerning him are such as declare him to be a person
   endowed with all personal properties, no description being anywhere
   given of him inconsistent with their proper application to him.

   If a sober, wise, and honest man should come and tell you that in such
   a country, where he hath been, there is one who is the governor of it,
   that doth well discharge his office, -- that he heareth causes,
   discerneth right, distributes justice, relieves the poor, comforts them
   that are in distress; supposing you gave him that credit which honesty,
   wisdom, and sobriety do deserve, would you not believe that he intended
   a righteous, wise, diligent, intelligent person, discharging the office
   of a governor? What else could any man living imagine? But now suppose
   that another unknown person, or, so far as he is known, justly
   suspected of deceit and forgery, should come unto you and tell you that
   all which the other informed you and acquainted you withal was indeed
   true, but that the words which he spake have quite another intention;
   for it was not a man or any person that he intended, but it was the sun
   or the wind that he meant by all which he spake of him: for whereas the
   sun by his benign influences doth make a country fruitful and
   temperate, suited to the relief and comfort of all that dwell therein,
   and disposeth the minds of the inhabitants unto mutual kindness and
   benignity, he described these things figuratively unto you, under the
   notion of a righteous governor and his actions, although he never gave
   you the least intimation of any such intention; -- must you not now
   believe that either the first person, whom you know to be a wise,
   sober, and honest man, was a notorious trifler, and designed your ruin,
   if you were to order any of your occasions according to his reports, or
   that your latter informer, whom you have just reason to suspect of
   falsehood and deceit in other things, hath endeavoured to abuse both
   him and you, to render his veracity suspected, and to spoil all your
   designs grounded thereon? One of these you must certainly conclude
   upon. And it is no otherwise in this case. The Scripture informs us
   that the Holy Ghost rules in and over the church of God, appointing
   overseers of it under him; that he discerns and judgeth all things;
   that he comforteth them that are faint, strengthens them that are weak,
   is grieved with them and provoked by them who sin; and that in all
   these, and in other things of the like nature innumerable, he worketh,
   ordereth, and disposeth all "according to the counsel of his own will."
   Hereupon it directeth us so to order our conversation towards God that
   we do not grieve him nor displease him, telling us thereon what great
   things he will do for us; on which we lay the stress of our obedience
   and salvation. Can any man possibly, that gives credit to the testimony
   thus proposed in the Scripture, conceive any otherwise of this Spirit
   but as of a holy, wise, intelligent person? Now, whilst we are under
   the power of these apprehensions, there come unto us some men,
   Socinians or Quakers, whom we have just cause on many other accounts to
   suspect, at least, of deceit and falsehood; and they confidently tell
   us that what the Scripture speaks concerning the Holy Spirit is indeed
   true, but that in and by all the expressions which it useth concerning
   him, it intendeth no such person as it seems to do, but "an accident, a
   quality, an effect, or influence of the power of God," which
   figuratively doth all the things mentioned, -- namely, that hath a will
   figuratively, and understanding figuratively, discerneth and judgeth
   figuratively, is sinned against figuratively, and so of all that is
   said of him. Can any man that is not forsaken of all natural reason as
   well as spiritual light choose now but determine that either the
   Scripture designed to draw him into errors and mistakes about the
   principal concernments of his soul, and so to ruin him eternally; or
   that these persons, who would impose such a sense upon it, are indeed
   corrupt seducers, that seek to overthrow his faith and comforts? Such
   will they at last appear to be. I shall now proceed to confirm the
   argument proposed:--

   1. All things necessary to this purpose are comprised in the solemn
   form of our initiation into covenant with God. Matt. xxviii. 19, our
   Lord Jesus Christ commands his apostles to "disciple all nations,
   baptizing them in the name of the Father, and of the Son, and of the
   Holy Ghost" This is the foundation we lay of all our obedience and
   profession, which are to be regulated by this initial engagement. Now,
   no man will or doth deny but that the Father and the Son are distinct
   persons. Some, indeed, there are who deny the Son to be God; but none
   are so mad as to deny him to be a person, though they would have him
   only to be a man; -- all grant him, whether God and man, or only man,
   to be a distinct person from the Father. Now, what confusion must this
   needs introduce, to add to them, and to join equally with them, as to
   all the concerns of our faith and obedience, the Holy Ghost, if he be
   not a divine person even as they! If, as some fancy, he be a person
   indeed, but not one that is divine, but a creature, then here is openly
   the same honour assigned unto him who is no more as unto God himself.
   This elsewhere the Scripture declares to be idolatry to be detested,
   Gal. iv. 8, Rom. i. 25. And if he be not a person, but a virtue and
   quality in God, and emanation of power from him, concerning which our
   adversaries teratologousi, speak things portentous and unintelligible,
   what sense can any man apprehend in the words?

   Besides, whatever is ascribed unto the other persons, either with
   respect unto themselves or our duty towards them, is equally ascribed
   unto the Holy Ghost; for whatsoever is intended by the "name" of the
   Father and of the Son, he is equally with them concerned therein. It is
   not the name "Father," and the name "Son," but the name of "God," that
   is, of them both, that is intended. It is a name common to them all,
   and distinctly applied unto them all; but they have not in this sense
   distinct or diverse names. And by the "name" of God either his being or
   his authority is signified; for other intention of it none have been
   able to invent. Take the "name" here in either sense, and it is
   sufficient as to what we intend: for if it be used in the first way,
   then the being of the Spirit must be acknowledged to be the same with
   that of the Father; if in the latter, he hath the same divine authority
   with him. He who hath the nature and authority of God is God, -- is a
   divine person.

   Our argument, then, from hence is not merely from his being joined with
   the Father and the Son, for so, as to some ends and purposes, any
   creatures may be joined with them (this our adversaries prove from Acts
   xx. 32, Eph. vi. 10, Phil. iii. 10, 2 Thess. i. 9, and might do it from
   other places innumerable, although the first of these will not confirm
   what it is produced to give countenance unto, -- Schlichting. de
   Trinitat. ad Meisner., p. 605); but it is from the manner and end of
   his being conjoined with the Father and the Son, wherein their "name,"
   -- that is, their divine nature and authority, -- is ascribed unto him,
   that we argue.

   Again; We are said to be baptized eis to onoma, "into his name." And no
   sense can be affixed unto these words but what doth unavoidably include
   his personality; for two things they may and do intend, nor any thing
   else but what may be reduced unto them:-- First, Our religious owning
   the Father, Son, and Holy Ghost, in all our divine worship, faith, and
   obedience. Now, as we own and avow the one, so we do the other; for we
   are alike baptized into their name, [35] equally submitting to their
   authority, and equally taking the profession of their name upon us. If,
   then, we avow and own the Father as a distinct person, so we do the
   Holy Ghost. Again; by being baptized into the name of the Father, and
   of the Son, and of the Holy Ghost, we are sacredly initiated and
   consecrated, or dedicated, unto the service and worship of the Father,
   Son, and Holy Ghost. This we take upon us in our baptism. Herein lies
   the foundation of all our faith and profession, with that engagement of
   ourselves unto God which constitutes our Christianity. This is the
   pledge of our entrance into covenant with God, and of our giving up
   ourselves unto him in the solemn bond of religion. Herein to conceive
   that anyone who is not God as the Father is, who is not a person as he
   is also, and the Son likewise, is joined with them for the ends and in
   the manner mentioned, without the least note of difference as to deity
   or personality, is a strange fondness, destructive of all religion, and
   leading the minds of men towards polytheism. And as we engage into all
   religious obedience unto the Father and Son herein, to believe in them,
   trust, fear, honour, and serve them, so we do the same with respect
   unto the Holy Ghost; which how we can do, if he be not as they are, no
   man can understand.

   We do not, then, in this case, from hence merely plead our being
   baptized into the "Holy Ghost," as some pretend; nor, indeed, are we
   said so to be. Men may figuratively be said to be baptized into a
   doctrine, when their baptism is a pledge and token of their profession
   of it. So the disciples whom the apostle Paul met with at Ephesus, Acts
   xix. 3, are said to be baptized eis to Ioannou baptisma, "into the
   baptism of John," -- that is, the doctrine of repentance for the
   forgiveness of sins, whereof his baptism was a pledge. So also the
   Israelites are said to be baptized eis Mousen, "into Moses," 1 Cor. x.
   2, because he led and conducted them through the sea, when they were
   sprinkled with the waves of it as a token of their initiation into the
   rites and ceremonies which he was to deliver unto them. But we are said
   to be baptized into his "name;" which is the same with that of the
   Father and Son. And certainly this proposal of God as Father, Son, and
   Holy Ghost, to be the object of all our faith and worship, and our
   engagement hereunto required as the foundation of all our present
   religion and future hopes, being made unto us, and that under one and
   the same name; if the doctrine of a Trinity of persons, subsisting in
   the same undivided essence, be not taught and declared in these words,
   we may justly despair of ever having any divine mystery manifested unto
   us.

   2. His appearance in and under a visible sign argues his personal
   existence. This is related, Matt. iii. 16; Luke iii. 22; John i. 32.
   Luke speaks first in general that he descended en eidei somatiko, "in a
   bodily shape" or appearance; and they all agree that it was the shape
   of a dove under which he appeared. The words in Matthew are, Heide to
   Pneuma tou Theou katabainon hosei peristeran kai erchomenon ep' auton;
   -- "He saw the Spirit of God descending like a dove, and lighting" (or
   rather coming) "upon him." "He," that is John the Baptist, not Christ
   himself. The relative, autos, refers in this place to the more remote
   antecedent; for although "he," that is Christ himself, also saw the
   descending of the Holy Spirit, yet I suppose this relates unto that
   token which was to be given of him unto John, whereby he should know
   him, John i. 32, 33. The following words are ambiguous: for that
   expression, "like a dove," may refer to the manner of his descending,
   -- descending (in a bodily shape) as a dove descends; or they may
   respect the manner of his appearance, -- he appeared like a dove
   descending. And this sense is determined in the other evangelists to
   the bodily shape wherein he descended. He took the form or shape of a
   dove to make a visible representation of himself by; for a visible
   pledge was to be given of the coming of the Holy Ghost on the Messiah,
   according to the promise, and thereby did God direct his great
   forerunner to the knowledge of him. Now, this was no real dove. That
   would not have been a thing so miraculous as this appearance of the
   Holy Ghost is represented to be. And the text will not bear any such
   apprehension, though it was entertained by some of the ancients; for it
   is evident that this shape of a dove came out of heaven. He saw the
   heavens opened and the dove descending; that is, out of heaven, which
   was opened to make way, as it were, for him. Moreover, the expression
   of the opening of the heavens is not used but with respect unto some
   appearance or manifestation of God himself. And so (or which is the
   same) the bowing of the heavens is often used: Ps. cxliv. 5, "Bow thy
   heavens, O Lord, and come down;" 2 Sam. xxii. 10; Isa. lxiv. 1; Ezek.
   i. 1, "The heavens were opened, and I saw visions of God;" so Acts vii.
   56. God used not this sign but in some manifestation of himself; and
   had not this been an appearance of God, there had been no need of
   bowing or opening the heavens for it. And it is plainly said that it
   was not a dove, but the shape or representation of a dove. It was
   heidos somatikon, "a bodily shape;" and that peristeras, "of a dove."

   As, then, at the beginning of the old creation, the Spirit of God
   mrchpht?, "incubabat," came and fell on the waters, cherishing the
   whole, and communicating a prolific and vivific quality unto it, as a
   fowl or dove in particular gently moves itself upon its eggs, until,
   with and by its generative warmth, it hath communicated vital heat unto
   them; so now, at the entrance of the new creation, he comes as a dove
   upon him who was the immediate author of it, and virtually comprised it
   in himself, carrying it on by virtue of his presence with him. And so
   this is applied in the Syriac ritual of baptism, composed by Severinus,
   in the account given of the baptism of Christ: vrvch' dqvds' vdmvt yvn'
   phrcht nchtt vl rys' dvr' sknt vl my' rhpht?; -- "And the Spirit of
   Holiness descended, flying in the likeness of a dove, and rested upon
   him, and moved on the waters." And in the assumption of this form there
   may be some respect unto the dove that brought tidings to Noah of the
   ceasing of the flood of waters, and of the ending of the wrath of God,
   who thereon said that he would curse the earth no more, Gen. viii. 11,
   21, for herein also was there a significant representation of him who
   visited poor, lost mankind in their cursed condition, and proclaimed
   peace unto them that would return to God by him, the great peace-maker,
   Eph. ii. 14-17. And this work he immediately engaged into on the
   resting of this dove upon him. Besides, there is a natural aptness in
   that creature to represent the Spirit that rested on the Lord Jesus;
   for the known nature and course of a dove is such as is meet to mind us
   of purity and harmless innocency. Hence is that direction, "Be harmless
   as doves," Matt. x. 16. So also the sharpness of its sight or eyes, as
   Cant. i. 15, iv. 1, is fixed on to represent a quick and discerning
   understanding, such as was in Christ from the resting of the Spirit
   upon him, Isa. xi. 2-4.

   The shape thereof that appeared was that of a dove, but the substance
   itself, I judge, was of a fiery nature, an ethereal substance, shaped
   into the form or resemblance of a dove. It had the shape of a dove, but
   not the appearance of feathers, colours, or the like. This also
   rendered the appearance the more visible, conspicuous, heavenly, and
   glorious. And the Holy Ghost is often compared to fire, because he was
   of old typified or represented thereby; for on the first solemn
   offering of sacrifices there came fire from the Lord for the kindling
   of them. Hence Theodotion of old rendered vys yhvh?, Gen. iv. 4, "The
   Lord had respect unto Abel, and to his offering," by Enepurisen ho
   Theos, "God fired the offering of Abel;" sent down fire that kindled
   his sacrifice as a token of his acceptance. However, it is certain that
   at the first erection of the altar in the wilderness, upon the first
   sacrifices, "fire came out from before the Lord, and consumed upon the
   altar the burnt-offering and the fat; which when all the people saw,
   they shouted, and fell on their faces," Lev. ix. 24. And the fire
   kindled hereby was to be perpetuated on the altar, so that none was
   ever to be used in sacrifice but what was traduced from it. For a
   neglect of this intimation of the mind of God were Nadab and Abihu
   consumed, chap. x. 1, 2. So was it also upon the dedication of the
   altar in the temple of Solomon: "Fire came down from heaven and
   consumed the burnt-offering and the sacrifices," 2 Chron. vii. 1; and a
   fire thence kindled was always kept burning on the altar. And in like
   manner God bare testimony to the ministry of Elijah, 1 Kings xviii. 38,
   39. God by all these signified that no sacrifices were accepted with
   him where faith was not kindled in the heart of the offerer by the Holy
   Ghost, represented by the fire that kindled the sacrifices on the
   altar. And in answer hereunto is our Lord Jesus Christ said to offer
   himself "through the eternal Spirit," Heb. ix. 14. It was, therefore,
   most probably a fiery appearance that was made. And in the next bodily
   shape which he assumed it is expressly said that it was fiery: Acts ii.
   3, "There appeared unto them cloven tongues like as of fire;" which was
   the visible token of the coming of the Holy Ghost upon them. And he
   chose, then, that figure of tongues to denote the assistance which, by
   the miraculous gift of speaking with divers tongues, together with
   wisdom and utterance, he furnished them withal for the publication of
   the gospel. And thus, also, the Lord Christ is said to "baptize with
   the Holy Ghost and with fire," Matt. iii. 11. Not two things are
   intended, but the latter words, "and with fire," are added exegetikos,
   and the expression is hen dia duoin, -- with the Holy Ghost, who is a
   spiritual, divine, eternal fire. So God absolutely is said to be a
   "consuming fire," Heb. xii. 29, Deut. iv. 24. And as in these words,
   "He shall baptize with the Holy Ghost and with fire," there is a
   prospect unto what came to pass afterward, when the apostles received
   the Holy Ghost with a visible pledge of fiery tongues, so there seems
   to be a retrospect, by way of allusion unto what is recorded, Isa. vi.
   6, 7; for a living or "fiery coal from the altar," where the fire
   represented the Holy Ghost, or his work and grace, having touched the
   lips of his prophet, his sin was taken away, both as to the guilt and
   filth of it. And this is the work of the Holy Ghost, who not only
   sanctifieth us, but, by ingenerating faith in us, and the application
   of the promise unto us, is the cause and means of our justification
   also, 1 Cor. vi. 11, Tit. iii. 4-7, whereby our sins on both accounts
   are taken away. So also his efficacy in other places is compared unto
   fire and burning: Isa. iv. 4, 5, "When the Lord shall have washed away
   the filth of the daughters of Zion, and shall have purged the blood of
   Jerusalem from the midst thereof, by the spirit of judgment, and by the
   spirit of burning." He is compared both to fire and water, with respect
   unto the same cleansing virtue in both. So also Mal. iii. 2. Hence, as
   this is expressed by "the Holy Ghost and fire" in two evangelists,
   Matt. iii. 11, Luke iii. 16; so in the other two there is mention only
   of the "Holy Ghost," Mark i. 8, John i. 33, the same thing being
   intended. I have added these things a little to clear the manner of
   this divine appearance, which also belongs unto the economy of the
   Spirit.

   Now, I say that this appearance of the Holy Ghost in a bodily shape,
   wherein he was represented by that which is a substance and hath a
   subsistence of its own, doth manifest that he himself is a substance
   and hath a subsistence of his own; for if he be no such thing, but a
   mere influential effect of the power of God, we are not taught right
   apprehensions of him but mere mistakes by this appearance, for of such
   an accident there can be no substantial figure or resemblance made but
   what is monstrous. It is excepted by our adversaries (Crell. de Natur.
   Spir. Sanc.), "That a dove is no person, because not endued with an
   understanding, which is essentially required unto the constitution of a
   person; and therefore," they say, "no argument can thence be taken for
   the personality of the Holy Ghost" But it is enough that he was
   represented by a subsisting substance; which if they will grant him to
   be, we shall quickly evince that he is endued with a divine
   understanding, and so is completely a person. And whereas they farther
   object, "That if the Holy Ghost in the appearance intended to manifest
   himself to be a divine person, he would have appeared as a man, who is
   a person, for so God, or an angel in his name, appeared under the Old
   Testament," it is of no more importance than the preceding exception.
   The Holy Ghost did manifest himself as it seemed good unto him; and
   some reasons for the instructive use of the shape of a fiery dove we
   have before declared. Neither did God of old appear only in a human
   shape. He did so sometimes in a burning fiery bush, Exod. iii. 2, 4;
   sometimes in a pillar of fire or a cloud, chap. xiv. 24. Moreover, the
   appearances of God, as I have elsewhere demonstrated, under the Old
   Testament, were all of them of the second person; and he assumed a
   human shape as a preludium unto, and a signification of, his future
   personal assumption of our nature. No such thing being intended by the
   Holy Ghost, he might represent himself under what shape he pleased.
   Yea, the representation of himself under a human shape had been
   dangerous and unsafe for us; for it would have taken off the use of
   those instructive appearances under the Old Testament teaching the
   incarnation of the Son of God. And also, that sole reason of such
   appearances being removed, -- namely, that they had all respect unto
   the incarnation of the second person, -- as they would have been by the
   like appearance of the third, there would have been danger of giving a
   false idea of the Deity unto the minds of men; for some might from
   thence have conceived that God had a bodily shape like unto us, when
   none could ever be so fond as to imagine him to be like a dove. And
   these, with the like testimonies in general, are given unto the divine
   personality of the Holy Spirit. I shall next consider those personal
   properties which are particularly and distinctly ascribed unto him.

   First, Understanding or wisdom, which is the first inseparable property
   of an intelligent subsistence, is so ascribed unto him in the acts and
   effects of it: 1 Cor. ii. 10, "The Spirit searcheth all things, yea,
   the deep things of God." What Spirit it is that is intended is declared
   expressly, verse 12, "Now we have not received to pneuma tou kosmou,
   the spirit of the world," are not acted by the evil spirit; alla to
   Pneuma to ek tou Theou, "but the Spirit which is of God," -- a signal
   description of the Holy Ghost. So he is called "His Spirit," verse 10,
   "God hath revealed these things unto us by his Spirit." Now, to search
   is an act of understanding; and the Spirit is said to search, because
   he knoweth: Verse 11, "What man knoweth the things of a man, save the
   spirit of man which is in him?" -- which is intimate unto all its own
   thoughts and counsels; "even so the things of God knoweth no man, but
   the Spirit of God." And by him are they revealed unto us, for by him
   "we know the things that are freely given to us of God," verse 12.
   These things cannot be spoken of any but a person endued with
   understanding. And he thus "searcheth ta bathe tou Theou, the deep
   things of God," -- that is, the mysteries of his will, counsel, and
   grace; -- and is, therefore, a divine person that hath an infinite
   understanding; as it is said of God, 'yn chqr lchvvntv?, Isa. xl. 28,
   There is no end," measure, or investigation, "of his understanding;"
   Ps. cxlvii. 5, there is "no number of his understanding," -- it is
   endless, boundless, infinite. It is excepted (Schlichting. de
   Trinitat., p. 605) "That the Spirit is not here taken for the Spirit
   himself, nor doth the apostle express what the Spirit himself doth, but
   what by the assistance of the Holy Ghost men are enabled to do. By that
   believers are helped to search into the deep counsels of God." But as
   this exception is directly against the words of the text, so the
   context will by no means admit of it; for the apostle giveth an account
   how the wisdom, counsels, and deep things of God, which the world could
   not understand, were now preached and declared unto the church. "God,"
   saith he, "hath revealed them unto us by his Spirit." But how cometh
   the Spirit himself, the author of these revelations, to be acquainted
   with these things? This he hath from his own nature, whereby he knoweth
   or "searcheth all things, yea, the deep things of God." It is,
   therefore, the revelation made by the Spirit unto the apostles and
   penmen of the scripture of the New Testament, -- who were acted by the
   Holy Ghost in like manner as were the holy men of old, 2 Pet. i. 21, --
   which the apostle intendeth, and not the illumination and teaching of
   believers in the knowledge of the mysteries by them revealed, whereof
   the apostle treateth in these words. But who is this Spirit? The same
   apostle tells us that the "judgments of God are unsearchable, and his
   ways past finding out," Rom. xi. 33; and asketh, "Who hath known the
   mind of the Lord? or who hath been his counsellor?" verse 34. And yet
   this Spirit is said to "search all things, yea, the deep things of
   God;" such as to all creatures are absolutely unsearchable and past
   finding out. This, then, is the Spirit of God himself, who is God also;
   for so it is in the prophet from whence these words are taken, "Who
   hath directed the Spirit of the Lord, or being his counsellor hath
   taught him?" Isa. xl. 13.

   It will not relieve the adversaries of the Holy Ghost, though it be
   pleaded by them that he is compared with and opposed unto the "spirit
   of a man," 1 Cor. ii. 11, which, they say, is no person; for no
   comparisons hold in all circumstances. The spirit of a man is his
   rational soul, endued with understanding and knowledge. This is an
   individual intelligent substance, capable of a subsistence in a
   separate condition. Grant the Spirit of God to be so far a person, and
   all their pretences fall to the ground. And whereas it is affirmed by
   one among ourselves, though otherwise asserting "the deity of the Holy
   Ghost" (Goodwin, p. 175), "That this expression, of searching the
   things of God,' cannot be applied directly to the Spirit, but must
   intend his enabling us to search into them, because to search includes
   imperfection, and the use of means to come to the knowledge of any
   thing," it is not of weight in this matter; for such acts are ascribed
   unto God with respect unto their effects. And searching being with us
   the means of attaining the perfect knowledge of any thing, the
   perfection of the knowledge of God is expressed thereby. So David prays
   that God would "search him, and know his heart," Ps. cxxxix. 23. And he
   is often said to "search the hearts of men," whereby his infinite
   wisdom is intimated, whereunto all things are open and naked. So is his
   Spirit said to "search the deep things of God," because of his infinite
   understanding and the perfection of his knowledge, before which they
   lie open. And as things are here spoken of the Spirit in reference unto
   God the Father, so are they spoken of him in reference unto the Spirit:
   Rom. viii. 27, "He that searcheth the hearts knoweth what is the mind
   of the Spirit." Add hereunto that this Spirit is the author of wisdom
   and understanding in and unto others, and therefore he must have them
   in himself; and that not virtually or casually only, but formally also.
   1 Cor. xii. 8, wisdom and knowledge are reckoned among the gifts
   bestowed by him. For those of faith and tongues, it is enough that they
   are in him virtually; but wisdom and understanding, they cannot be
   given by any but he that is wise and understandeth what he doth; and
   hence is he called expressly a "Spirit of wisdom and understanding, of
   counsel and knowledge," Isa. xi. 2. I might confirm this by other
   testimonies, where other effects of understanding are ascribed unto
   him, as 1 Tim. iv. 1; 1 Pet. i. 11; 2 Pet. i. 21; but what hath been
   spoken is sufficient unto our purpose.

   Secondly, A will is ascribed unto him. This is the most eminently
   distinguishing character and property of a person. Whatever is endued
   with an intelligent will is a person; and it cannot by any fiction,
   with any tolerable congruity, be ascribed unto any thing else, unless
   the reason of the metaphor be plain and obvious. So when our Saviour
   says of the wind that it bloweth hopou thelei, "as it willeth," or
   listeth, John iii. 8, the abuse of the word is evident. All intended
   is, that the wind, as unto us, is anupeuthunos, and not at all at our
   disposal, acts not by our guidance or direction. And no man is so
   foolish as not to apprehend the meaning of it, or once to inquire
   whether our Saviour doth properly ascribe a will to the wind or no. So
   James iii. 4. The words rendered by us, "Turned about with a very small
   helm, whithersoever the governor listeth," are in the original, Hopou
   an he horme tou euthunontos bouletai; in which the act of willing is
   ascribed to the horme, the impetus or inclination of the governor,
   which yet hath not a will. But the horme in that place is not the prote
   kinesis of the philosophers, the motus primo-primus, or the first
   agitation or inclination of the mind; but it is the will itself under
   an earnest inclination, such as is usual with them who govern ships by
   the helms in storms. Hereunto the act of willing is properly ascribed,
   and he in whom it is proved to be is a person. Thus, a will acting with
   understanding and choice, as the principle and cause of his outward
   actions, is ascribed unto the Holy Ghost: 1 Cor. xii. 11, "All these
   worketh that one and the self-same Spirit, dividing to every man
   severally as he will." He had before asserted that he was the author
   and donor of all the spiritual gifts which he had been discoursing
   about, verses 4-6. These gifts he declares to be various, as he
   manifests in nine instances, and all variously disposed of by him,
   verses 8-10. If now it be inquired what is the rule of this his
   distribution of them, he tells us that it is his own will, his choice
   and pleasure. What can be spoken more fully and plainly to describe an
   intelligent person, acting voluntarily with freedom and by choice, I
   know not.

   We may consider what is excepted hereunto. They say (Schlichting. p.
   610) "That the Holy Ghost is here introduced as a person by a
   prosopopoeia, -- that the distribution of the gifts mentioned is
   ascribed unto him by a metaphor; and by the same or another metaphor he
   is said to have a will, or to act as he will." But is it not evident
   that if this course of interpreting, or rather of perverting, Scripture
   may be allowed, nothing of any certainty will be left unto us therein?
   It is but saying this or that is a metaphor, and if one will not serve
   the turn, to bring in two or three, one on the neck of another, and the
   work is done; -- the sense intended is quite changed and lost. Allow
   this liberty or bold licentiousness, and you may overthrow the being of
   God himself and the mediation of Christ, as to any testimony given unto
   them in the Scripture. But the words are plain, "He divideth to every
   man severally as he will." And for the confirmation of his deity,
   though that be out of question on the supposition of his personality, I
   shall only add from this place, that he who hath the sovereign disposal
   of all spiritual gifts, having only his own will, which is infinitely
   wise and holy, for his rule, he is "over all, God blessed for ever."

   Thirdly, Another property of a living person is power. A power whereby
   anyone is able to act according to the guidance of his understanding
   and the determinations of his will, declares him to be a person. It is
   not the mere ascription of power absolutely, or ability unto any thing,
   that I intend; for they may signify no more but the efficacy wherewith
   such things are attended in their proper places, as instruments of the
   effects whereunto they are applied. In this sense power is ascribed to
   the word of God, when it is said to be "able to save our souls," James
   i. 21; and Acts xx. 32, "the word of God's grace" is said to be "able
   to build us up, and to give us an inheritance among all them which are
   sanctified," if that place intend the word written or preached
   (whereinto I have made inquiry elsewhere): but these things are clearly
   interpreted in other places. The word is said to be "able," yea, to be
   the "power of God unto salvation," Rom. i. 16, because God is pleased
   to use it and make it effectual by his grace unto that end. But where
   power, divine power, is absolutely ascribed unto anyone, and that
   declared to be put forth and exercised by the understanding and
   according to the will of him to whom it is so ascribed, it doth
   undeniably prove him to be a divine person; for when we say the Holy
   Ghost is so, we intend no more but that he is one who by his own divine
   understanding puts forth his own divine power. So is it in this case:
   Job xxxiii. 4, "The Spirit of God hath made me, and the breath of the
   Almighty hath given me life." Creation is an act of divine power, the
   highest we are capable to receive any notion of; and it is also an
   effect of the wisdom and will of him that createth, as being a
   voluntary act, and designed unto a certain end. All these, therefore,
   are here ascribed to the Spirit of God. It is excepted (Schlichting.
   pp. 613-615) "That by the Spirit of God' here mentioned no more is
   intended but our own vital spirits, whereby we are quickened, called
   the Spirit of God' because he gave it." But this is too much
   confidence. The words are, rvch'l stny vnsmt sdy tchyny?. There were
   two distinct divine operations in and about the creation of man. The
   first was the forming of his body out of the dust of the earth; this is
   expressed by sh?, and ytsr?; -- "he made," "he formed." And secondly,
   the infusion of a living or quickening soul into him, called nsmt
   chyym?, or "the breath of life." Both these are here distinctly
   mentioned; the first ascribed to the Spirit of God, the other to his
   breath, -- that is, the same Spirit considered in a peculiar way of
   operation in the infusion of the rational soul. Such is the sense of
   these figurative and enigmatical words, "God breathed into man the
   breath of life," -- that is, by his Spirit he effected a principle of
   life in him; as we shall see afterward.

   Isa. xi. 2, As he is called a "Spirit of wisdom and understanding," so
   is he also of "might" or power. And although it may be granted that the
   things there mentioned are rather effects of his operations than
   adjuncts of his nature, yet he who affecteth wisdom and power in others
   must first have them himself. To this purpose also is that demand, Mic.
   ii. 7, "Is the Spirit of the Lord straitened," or shortened? that is,
   in his power; that he cannot work and operate in the prophets and his
   church as in former days; and the same prophet, chap. iii. 8, affirms
   that he is "full of power, and of judgment, and of might, by the Spirit
   of the Lord." These things were wrought in him by his power, as the
   apostle speaks to the same purpose, Eph. iii. 16.

   Those by whom this truth is opposed do lay out all their strength and
   skill in exceptions, I may say cavils, against some of these particular
   testimonies and some expressions in them; but as to the whole argument,
   taken from the consideration of the design and scope of the Scripture
   in them all, they have nothing to except.

   To complete this argument, I shall add the consideration of those works
   and operations of all sorts which are ascribed to the Spirit of God;
   which we shall find to be such as are not capable of an assignation
   unto him with the least congruity of speech or design of speaking
   intelligibly, unless he be a distinct, singular subsistent or person,
   endued with divine power and understanding. And here what we desired
   formerly might be observed must be again repeated. It is not from a
   single instance of every one of the works which we shall mention that
   we draw and confirm our argument; for some of them, singly considered,
   may perhaps sometimes be metaphorically ascribed unto other causes,
   which doth not prove that therefore they are persons also, -- which
   contains the force of all the exceptions of our adversaries against
   these testimonies; -- but as some of them, at least, never are nor can
   be assigned unto any but a divine person, so we take our argument from
   their joint consideration, or the uniform, constant assignation of them
   all unto him in the Scriptures: which renders it irrefragable. For the
   things themselves, I shall not insist upon them, because their
   particular nature must be afterward unfolded.

   First, He is said to teach us: Luke xii. 12, "The Holy Ghost shall
   teach you what ye ought to say." John xiv. 26, "The Comforter, which is
   the Holy Ghost, whom the Father will send in my name, he shall teach
   you all things, and bring all things to your remembrance." 1 John ii.
   27, He is the "anointing which teacheth us all things;" how and whence
   he is so called shall be afterward declared. He is the great Teacher of
   the church, unto whom the accomplishment of that great promise is
   committed, "And they shall be all taught of God," John vi. 45. It is
   sad with the church of God when her teachers are removed into a corner,
   and her eyes see them not; but better lose all other teachers, and that
   utterly, than to lose this great Teacher only: for although he is
   pleased to make use of them, he can teach effectually and savingly
   without them where they are removed and taken away; but they cannot
   teach without him unto the least spiritual advantage. And those who
   pretend to be teachers of others, and yet despise his teaching
   assistance, will one day find that they undertook a work which was none
   of theirs. But as unto our use of this assertion, it is excepted "That
   the apostle affirms that nature also teaches us: 1 Cor. xi. 14, Doth
   not even nature itself teach you?' now, nature is not a person." This
   is the way and manner of them with whom we have to do. If any word in a
   testimony produced by us have been anywhere used metaphorically, though
   it be never so evident that it is so used in that place, instantly it
   must have the same figurative application in the testimony excepted
   against, although they can give no reason why it should so signify! And
   if this course of excepting be allowed, there will be nothing left
   intelligible in the Scripture, nor in any other author, nor in common
   conversation in the world; for there is scarce any word or name of [a]
   thing but, one where or other, is or hath been abused or used
   metaphorically. In particular, nature in this place of the apostle is
   said to teach us objectively, as the heavens and earth teach us in what
   we learn from them; for it is said to teach us what we may learn from
   the customs and actings of them who live, proceed, and act, according
   to the principles, dictates, and inclinations of it. Everyone sees that
   here is no intimation of an active teaching by instruction, or a real
   communication of knowledge, but it is said figuratively to do what we
   do with respect unto it. And not only in several places, but in the
   same sentence, a word may be used properly with respect unto one thing
   and abusively with respect unto another; as in that saying of the poet,
   --


   "Disce, puer, virtutem ex me, verumque laborem;

   Fortunam ex aliis:"

   [Æn. xii. 435.]

   for virtue and industry are to be learned properly, but fortune, as
   they called it, or prosperous events, are not so. These things,
   therefore, are very different, and their difference is obvious unto
   all. But we insist not merely on this or that particular instance. Let
   any man not absolutely prepossessed with prejudice read over that
   discourse of our Saviour unto his disciples, wherein he purposely
   instructs them in the nature and work of the Spirit of God, on whom, as
   it were, he then devolved the care of them and the gospel, according
   unto the promise, John xiv., xv., xvi., and he will need no farther
   instruction or confirmation in this matter. He is there frequently
   called "The Comforter," the name of a person, and that vested with an
   office, with respect unto the work that he would do; and "Another
   Comforter," in answer and conformity unto the Lord Christ, who was one
   Comforter and a person, as all grant, chap. xiv. 16, 26. If he be not
   so, the intention of this expression with these circumstances must be
   to deceive us, and not instruct us. He tells them, moreover, that he is
   one whom the world neither sees nor knows, but who abideth with and
   dwelleth in believers, verse 17; one whom the Father would send, and
   who would come accordingly, and that to teach them, to lead and guide
   them and to bring things to their remembrance, verse 26; a Comforter
   that should come and testify or bear witness unto him, chap. xv. 26;
   one that should be sent of him, "to reprove the world of sin, and of
   righteousness, and of judgment," chap. xvi. 7, 8, and to abide with his
   disciples, to supply his own bodily absence. So is he said to "speak,"
   "guide," "teach," "hear," to "receive of Christ's and to show it unto
   others," chap. xiv. 26, xvi. 13, 14, with sundry other things of the
   same nature and importance. And these things are not spoken of him
   occasionally or in transitu, but in a direct continued discourse,
   designed on purpose by our Lord Jesus Christ to acquaint his disciples
   who he was, and what he would do for them. And if there were nothing
   spoken of him in the whole Scripture but what is here declared by our
   Saviour, all unprejudiced men must and would acknowledge him to be a
   divine person. And it is a confidence swelling above all bounds of
   modesty, to suppose that because one or other of these things is or may
   be metaphorically or metaleptically ascribed unto this or that thing
   which are not persons, when the figurativeness of such an ascription is
   plain and open, that therefore they are all of them in like manner so
   ascribed unto the Holy Ghost in that discourse of our Saviour unto his
   disciples, wherein he designed the instruction of them, as above
   declared. Of the same nature is that which we discoursed before
   concerning his searching of all things, from 1 Cor. ii. 10; which as it
   proves him to be an understanding agent, so it undeniably denotes a
   personal action. Such also are the things mentioned, Rom. viii. 16, 26:
   He "helpeth our infirmities," he "maketh intercession for us," he
   himself "beareth witness with our spirit;" the particular meaning of
   all which expressions shall be afterward inquired into. Here the only
   refuge of our adversaries is to cry up a prosopopoeia (Schlichting. p.
   627) But how do they prove it? Only by saying that "these things belong
   properly to a person, which the Spirit is not." Now, this is nothing
   but to set up their own false hypothesis against our arguments, and,
   not being able to contend with the premises, to deny the conclusion.

   There are two other places of this nature, both to the same purpose,
   sufficient of themselves to confirm our faith in the truth pleaded for;
   and these are, Acts xiii. 2, 4, "As they ministered unto the Lord, and
   fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work
   whereunto I have called them. So they, being sent forth by the Holy
   Ghost, departed." The other is chap. xx. 28, "Take heed therefore unto
   yourselves, and to all the flock, over the which the Holy Ghost hath
   made you overseers." These places hold a good correspondence; and what
   is reported in an extraordinary case, as matter of fact, in the first,
   is doctrinally applied unto ordinary cases in the latter. And two
   things are remarkable in the first place:-- 1. The Holy Ghost's
   designation of himself as the person unto whom and whose work Barnabas
   and Saul were to be separated and dedicated. Saith he, Aphorisate de
   moi, not "Separate me," as in our translation, making the Spirit only
   the author of the command, but "Separate unto me;" which proposeth him
   also as the object of the duty required, and the person whose work was
   to be attended. Who or what, then, is intended by that pronoun "me?"
   Some person is directed unto and signified thereby; nor can any
   instance be given where it is so much as figuratively used, unless it
   be in a professed parable. That remains, therefore, to be inquired
   into, Who is intended in that word "me?" And the words are the words of
   the Holy Ghost: "The Holy Ghost said, Separate unto me;" he, therefore,
   alone is intended. All the answer which the wit and diligence of our
   adversaries can invent is, that "these words are ascribed unto the Holy
   Ghost because the prophets that were in the church of Antioch spake
   therein by his instinct and inspiration." But in this evasion there is
   no regard unto the force of our argument; for we do not argue merely
   from his being said to speak, but from what is spoken by him, "Separate
   unto me," and do inquire whether the prophets be intended by that word
   or no? If so, which of them? for they were many by whom the Holy Ghost
   spake the same thing, and some one must be intended in common by them
   all; and to say that this was any of the prophets is foolish, indeed
   blasphemous. 2. The close of the second verse confirms this application
   of the word, "For the work whereunto I have called them." This
   confessedly is the Holy Ghost. Now, to call men to the ministry is a
   free act of authority, choice, and wisdom; which are properties of a
   person, and none other. Nor is either the Father or the Son in the
   Scripture introduced more directly clothed with personal properties
   than the Holy Ghost is in these places. And the whole is confirmed,
   verse 4, "So they, being sent forth by the Holy Ghost, departed." He
   called them, by furnishing them with ability and authority for their
   work; he commanded them to be set apart by the church, that they might
   be blessed and owned in their work; and he sent them forth, by an
   impression of his authority on their minds, given them by those former
   acts of his. And if a divine person be not hereby described, I know not
   how he may so be.

   The other text speaks unto the same purpose. Acts xx. 28, it is
   expressly said that the Holy Ghost made the elders of the church the
   overseers of it. The same act of wisdom and authority is here again
   assigned unto him. And here is no room left for the evasion insisted
   on; for these words were not spoken in a way of prophecy, nor in the
   name of the Holy Ghost, but concerning him. And they are explicatory of
   the other; for he must be meant in these expressions, "Separate unto me
   those whom I have called," by whom they are made ministers. Now, this
   was the Holy Ghost; for he makes the overseers of the church. And we
   may do well to take notice, that if he did so then, he doth so now; for
   they were not persons extraordinarily inspired or called that the
   apostle intends, but the ordinary officers of the church. And if
   persons are not called and constituted officers, as at the first, in
   ordinary cases, the church is not the same as it was. And it is the
   concernment of those who take this work and office upon them to
   consider what there is in their whole undertaking that they can ascribe
   unto the Holy Ghost. Persons furnished with no spiritual gifts or
   abilities, entering into the ministry in the pursuit of secular
   advantages, will not easily satisfy themselves in this inquiry when
   they shall be willing, or be forced, at the last to make it.

   There remains yet one sort of testimonies to the same purpose, which
   must briefly be passed through: and they are those where he is spoken
   of as the object of such actings and actions of men as none but a
   person can be; for let them be applied unto any other object, and their
   inconsistency will quickly appear. Thus he is said to be tempted of
   them that sin: "How is it that ye have agreed together to tempt the
   Spirit of the Lord," Acts v. 9. In what sense soever this word is used,
   -- whether in that which is indifferent, to try, as God is said to
   tempt Abraham, or in that which is evil, to provoke or induce to sin,
   -- it never is, it never can be, used but with respect unto a person.
   How can a quality, an accident, an emanation of power from God, be
   tempted? None can possibly be so but he that hath an understanding to
   consider what is proposed unto him, and a will to determine upon the
   proposal made. So Satan tempted our first parents; so men are tempted
   by their own lusts; so are we said to tempt God when we provoke him by
   our unbelief, or when we unwarrantably make experiments of his power;
   -- so did they "tempt the Holy Ghost" who sinfully ventured on his
   omniscience, as if he would not or could not discover their sin; or on
   his holiness, that he would patronize their deceit. In like manner,
   Ananias is said to "lie to the Holy Ghost," verse 3; and none is
   capable of lying unto any other but such an one as is capable of
   hearing and receiving a testimony, for a lie is a false testimony given
   unto that which is spoken or uttered in it. This he that is lied unto
   must be capable of judging and determining upon; which without personal
   properties of will and understanding none can be. And the Holy Ghost is
   here so declared to be a person as that he is declared to be one that
   is also divine; for so the apostle Peter declares in the exposition of
   the words, verse 4, "Thou hast not lied unto men, but unto God." These
   things are so plain and positive that the faith of believers will not
   be concerned in the sophistical evasions of our adversaries. In like
   manner, he is said to be resisted, Acts vii. 51; which is the moral
   reaction or opposition of one person unto another. So also is he said
   to he grieved, or we are commanded not to grieve him, Eph. iv. 30; as
   they of old were said to have "rebelled and vexed the Holy Spirit of
   God," Isa. lxiii. 10. A figurative expression is allowed in these
   words. Properly, the Spirit of God cannot be grieved or vexed; for
   these things include such imperfections as are incompetent unto the
   divine nature. But as God is said to "repent" and to be "grieved at his
   heart," Gen. vi. 6, when he would do things correspondent unto those
   which men will do or judge fit to be done on such provocations, and
   when he would declare what effects they would produce in a nature
   capable of such perturbations; so on the same reason is the Spirit of
   God said to be grieved and vexed. But this can no way be spoken of him
   if he be not one whose respect unto sin may, from the analogy unto
   human persons, be represented by this figurative expression. To talk of
   grieving a virtue or an actual emanation of power, is to speak that
   which no man can understand the meaning or intention of. Surely he that
   is thus tempted, resisted, and grieved by sin and sinners, is one that
   can understand, judge, and determine concerning them; and these things
   being elsewhere absolutely spoken concerning God, it declares that he
   is so with respect unto whom they are mentioned in particular.

   The whole of the truth contended for is yet more evident in that
   discourse of our Saviour, Matt. xii. 24. The Pharisees said, "He doth
   not cast out devils, but by Beelzebub, the prince of devils." And Jesus
   answered, verse 28, "If I cast out devils by the Spirit of God, then
   the kingdom of God is come unto you." Verses 31, 32, "Wherefore I say
   unto you, All manner of sin and blasphemy shall be forgiven unto men:
   but the blasphemy against the Holy Ghost shall not be forgiven unto
   men. And whosoever speaketh a word against the Son of man, it shall be
   forgiven him: but whosoever speaketh against the Holy Ghost, it shall
   not be forgiven him." To the same purpose, see Luke xii. 8-10. The
   Spirit is here expressly distinguished from the Son, as one person from
   another. They are both spoken of with respect unto the same things in
   the same manner, and the things mentioned are spoken concerning them
   universally in the same sense. Now, if the Holy Ghost were only the
   virtue and power of God, then present with Jesus Christ in all that he
   did, Christ and that power could not be distinctly spoken against, for
   they were but one and the same. The Pharisees blasphemed, saying, that
   "he cast out devils by Beelzebub, the prince of devils." A person they
   intended, and so expressed him by his name, nature, and office. To
   which our Saviour replies, that he cast them out by the Spirit of God,
   -- a divine person, opposed to him who is diabolical. Hereunto he
   immediately subjoins his instruction and caution, that they should take
   heed how they blasphemed that Holy Spirit, by assigning his effects and
   works to the prince of devils. And blasphemy against him directly
   manifests both what and who he is, especially such a peculiar blasphemy
   as carrieth an aggravation of guilt along with it above all that human
   nature in any other instance is capable of. It is supposed that
   blasphemy may be against the person of the Father: so was it in him who
   "blasphemed the name of Jehovah and cursed" by it, Lev. xxiv. 11. The
   Son, as to his distinct person, may be blasphemed; so it is said here
   expressly; -- and thereon it is added that the Holy Ghost also may be
   distinctly blasphemed, or be the immediate object of that sin which is
   declared to be inexpiable. To suppose now that this Holy Ghost is not a
   divine person is for men to dream whilst they seem to be awake.

   I suppose by all these testimonies we have fully confirmed what was
   designed to be proved by them, -- namely, that the Holy Spirit is not a
   quality, as some speak, residing in the divine nature; not a mere
   emanation of virtue and power from God; not the acting of the power of
   God in and unto our sanctification; but a holy intelligent subsistent
   or person. And in our passage many instances have been given, whence it
   is undeniably evident that he is a divine, self-sufficient,
   self-subsisting person, together with the Father and the Son equally
   participant of the divine nature. Nor is this distinctly much disputed
   by them with whom we have to do; for they confess that such things are
   ascribed unto him as none but God can effect: wherefore, denying him so
   to be, they lay up all their hopes of success in denying him to be a
   person. But yet, because the subject we are upon doth require it, and
   it may be useful to the faith of some, I will call over a few
   testimonies given expressly unto his deity also.

   First, he is expressly called God; and having the name of God properly
   and directly given unto him, with respect unto spiritual things, or
   things peculiar unto God, he must have the nature of God also. Acts v.
   3, Ananias is said to "lie to the Holy Ghost." This is repeated and
   interpreted, verse 4, "Thou hast not lied unto men, but unto God." The
   declaration of the person intended by the "Holy Ghost" is added for the
   aggravation of the sin, for he is "God." The same person, the same
   object of the sin of Ananias, is expressed in both places; and,
   therefore, the Holy Ghost is God. The word for lying is the same in
   both places, pseudomai, only it is used in a various construction.
   Verse 3, it hath the accusative case joined unto it: Pseusasthai se to
   Pneuma to hagion, -- that "thou shouldst deceive," or think to deceive,
   or attempt to deceive, "the Holy Ghost." How? By lying unto him, in
   making a profession in the church wherein he presides of that which is
   false. This is explained, verse 4, by epseuso to Theo, "thou hast lied
   unto God;" the nature of his sin being principally intended in the
   first place, and the object in the latter. Wherefore, in the progress
   of his discourse, the apostle calls the same sin, a "tempting of the
   Spirit of the Lord," verse 9; it was the Spirit of the Lord that he
   lied unto, when he lied unto God. These three expressions, "The Holy
   Ghost," "God," "The Spirit of the Lord," do denote the same thing and
   person, or there is no coherence in the discourse. It is excepted "That
   what is done against the Spirit is done against God, because he is sent
   by God." It is true, as he is sent by the Father, what is done against
   him is morally and as to the guilt of it done against the Father. And
   so our Saviour tells us with respect unto what was done against
   himself; for saith he, He that despiseth me despiseth him that sent
   me." But directly and immediately, both Christ and the Spirit were
   sinned against in their own persons. He is God [who is] here provoked.
   So also he is called "Lord," in a sense appropriate unto God alone: 2
   Cor. iii. 17, 18, "Now the Lord is that Spirit;" and, "We are changed
   from glory to glory," apo Kuriou Pneumatos, "by the Lord the Spirit,"
   or the Spirit of the Lord; where also divine operations are ascribed
   unto him. What is affirmed to this purpose, 1 Cor. xii. 6-8, hath been
   observed in the opening of the beginning of that chapter at the
   beginning of our discourse. The same, also, is drawn by just
   consequence from the comparing of Scriptures together, wherein what is
   spoken of God absolutely in one place is applied directly and
   immediately unto the Holy Ghost in another. To instance in one or two
   particulars: Lev. xxvi. 11, 12, "I will," saith God, "set my tabernacle
   among you; and I will walk among you, and will be your God, and ye
   shall be my people." The accomplishment of this promise the apostle
   declares, 2 Cor. vi. 16, "Ye are the temple of the living God; as God
   hath said, I will dwell in them, and walk in them; and I will be their
   God, and they shall be my people." How and by whom is this done? 1 Cor.
   iii. 16, 17, "Know ye not that ye are the temple of God, and that the
   Spirit of God dwelleth in you? If any man defile the temple of God, him
   shall God destroy; for the temple of God is holy, which ye are." If it
   were, then, God who of old promised to dwell in his people, and to make
   them his temple thereby, then is the Holy Spirit God; for he it is who,
   according to that promise, thus dwelleth in them. So Deut. xxxii. 12,
   speaking of the people in the wilderness, he saith, "The Lord alone did
   lead him;" and yet, speaking of the same people, at the same time, it
   is said, that "the Spirit of the Lord did lead them, and caused them to
   rest," Isa. lxiii. 14. "The Spirit of the Lord," therefore, is Jehovah,
   or Jehovah alone did not lead them. That, also, which is called in the
   same people their "sinning against God, and provoking the Most High in
   the wilderness," Ps. lxxviii. 17, 18, is termed their "rebelling
   against and vexing the Holy Spirit," Isa. lxiii. 10, 11. And many other
   instances of an alike nature have been pleaded and vindicated by
   others.

   Add hereunto, in the last place, that divine properties are assigned
   unto him, as eternity, Heb. ix. 14, he is the "eternal Spirit;" --
   immensity, Ps. cxxxix. 7, "Whither shall I go from thy Spirit?" --
   omnipotency, Mic. ii. 7, "The Spirit of the Lord is not straitened,"
   compared with Isa. xl. 28; "The power of the Spirit of God," Rom. xv.
   19; -- prescience, Acts i. 16, This scripture must be fulfilled, "which
   the Holy Ghost by the mouth of David spake before concerning Judas;" --
   omniscience, 1 Cor. ii. 10, 11, "The Spirit searcheth all things, yea,
   the deep things of God;" -- sovereign authority over the church, Acts
   xiii. 2, 4, xx. 28. The divine works, also, which are assigned unto him
   are usually, and to good purpose, pleaded in the vindication of the
   same truth; but these in the progress of our discourse I shall have
   occasion distinctly to consider and inquire into, and, therefore, shall
   not in this place insist upon them. What hath been proposed, cleared,
   and confirmed, may suffice as unto our present purpose, that we may
   know who he is concerning whom, -- his works and grace, -- we do design
   to treat.

   I have but one thing more to add concerning the being and personality
   of the Holy Spirit; and this is, that in the order of subsistence, he
   is the third person in the holy Trinity. So it is expressed in the
   solemn numeration of them, where their order gives great direction unto
   gospel worship and obedience: Matt. xxviii. 19, "Baptizing them in the
   name of the Father, and of the Son, and of the Holy Ghost." This order,
   I confess, in their numeration, because of the equality of the persons
   in the same nature, is sometimes varied. So, Rev. i. 4, 5, "Grace be
   unto you, and peace, from him which is, and which was, and which is to
   come; and from the seven Spirits which are before his throne; and from
   Jesus Christ." The Holy Spirit, under the name of the seven Spirits
   before the throne of God, because of his various and perfect operations
   in and towards the church, is reckoned up in order before the Son,
   Jesus Christ. And so in Paul's euctical conclusion unto his epistles,
   the Son is placed before the Father: 2 Cor. xiii. 14, "The grace of the
   Lord Jesus Christ, and the love of God, and the communion of the Holy
   Ghost, be with you all." And some think that the Holy Ghost is
   mentioned in the first place, Col. ii. 2, "The acknowledgment of the
   mystery of God, and of the Father, and of Christ." In this expression
   of them, therefore, we may use our liberty, they being all one, "God
   over all, blessed for ever." But in their true and natural order of
   subsistence, and consequently of operation, the Holy Spirit is the
   third person; for as to his personal subsistence, he "proceedeth from
   the Father and the Son," being equally the Spirit of them both, as hath
   been declared. This constitutes the natural order between the persons,
   which is unalterable. On this depends the order of his operation; for
   his working is a consequent of the order of his subsistence. Thus the
   Father is said to send him, and so is the Son also, John xiv. 16, 26,
   xvi. 7. And he is thus said to be sent by the Father and the Son,
   because he is the Spirit of the Father and Son, proceeding from both,
   and is the next cause in the application of the Trinity unto external
   works. But as he is thus sent, so his own will is equally in and unto
   the work for which he is sent; as the Father is said to send the Son,
   and yet it was also his own love and grace to come unto us and to save
   us. And this ariseth from hence, that in the whole economy of the
   Trinity, as to the works that outwardly are of God, especially the
   works of grace, the order of the subsistence of the persons in the same
   nature is represented unto us, and they have the same dependence on
   each other in their operations as they have in their subsistence. The
   Father is the fountain of all, as in being and existence, so in
   operation. The Son is of the Father, begotten of him, and, therefore,
   as unto his work, is sent by him; but his own will is in and unto what
   he is sent about. The Holy Spirit proceedeth from the Father and the
   Son, and, therefore, is sent and given by them as to all the works
   which he immediately effecteth; but yet his own will is the direct
   principle of all that he doth, -- he divideth unto every one according
   to his own will. And thus much may suffice to be spoken about the being
   of the Holy Spirit, and the order of his subsistence in the blessed
   Trinity.
     __________________________________________________________________

   [32] "In hac divini magisterii schola, Pater est qui docet et instruit;
   Filius qui arcana Dei nobis revelat et aperit; Spiritus Sanctus qui nos
   replet et imbuit. A Patre potentiam, a Filio sapientiam, a Spiritu
   Sancto accipimus innocentiam. Pater eligit, Filius diligit, Spiritus
   Sanctus conjungit et unit." -- Cypr. de Baptismo Christi.

   [33] "?Hæc autem omnia operatur unus atque idem Spiritus, dividens
   singulis prout vult;' unde dicentes operatricem, et ut ita dicam,
   distributricem naturam Spiritus Sancti, non abducamur ab his qui
   dicunt, operationem et non substantiam Dei esse Spiritum Sanctum. Et ex
   aliis quoque plurimis locis subsistens natura demonstratur Spiritus
   Sancti." -- Didym. de Spir. Sanc. lib. ii.

   [34] Epeideper to doroumenon to pneuma to hagion esti, kaleitai kai to
   doron homonumos to charismati. -- Chrysost."Nec existimare debemus
   Spiritum Sanctum secundum substantias esse divisum quia multitudo
   bonorum dicatur, -- impassibilis enim et indivisibilis atque
   immutabilis est, sed juxta differentes efficientias et intellectus
   multis bonorum vocabulis nuncupatur; quia participes suos, non juxta
   unam eandemque virtutem communione sui donet, quippe cum ad utilitatem
   uniuscujusque aptus sit." -- Didym. lib. i.

   [35] "Baptizate gentes in nomine Patris et Filii et Spiritus Sancti. In
   nomine dixit, non in nominibus. Non ergo aliud nomen Patris, aliud
   nomen Filii, aliud nomen Spiritus Sancti, quam unus Deus." -- Ambros.
   de Spir. Sanc. lib. i. cap. 4.
     __________________________________________________________________

Chapter IV. Peculiar works of the Holy Spirit in the first or old creation.

   Things to be observed in divine operations -- The works of God, how
   ascribed absolutely unto God, and how distinctly to each person -- The
   reason hereof -- Perfecting acts in divine works ascribed unto the Holy
   Spirit, and why -- Peculiar works of the Spirit with respect unto the
   old creation -- The parts of the old creation -- Heaven and its host --
   What the host of heaven -- The host of the earth -- The host of heaven
   completed by the Spirit -- And of the earth -- His moving on the old
   creation, Ps. civ. 30 -- The creation of man; the work of the Spirit
   therein -- The work of the Spirit in the preservation of all things
   when created, natural and moral -- Farther instances thereof, in and
   out of the church -- Work of the Spirit of God in the old creation, why
   sparingly delivered.

   Intending to treat of the operations of the Holy Ghost, or those which
   are peculiar unto him, some things must be premised concerning the
   operation of the Godhead in general, and the manner thereof; and they
   are such as are needful to guide us in many passages of the Scripture,
   and to direct us aright in the things in particular which now lie
   before us. I say, then, --

   1. That all divine operations are usually ascribed unto God absolutely.
   So it is said God made all things; and so of all other works, whether
   in nature or in grace. And the reason hereof is, because the several
   persons are undivided in their operations, acting all by the same will,
   the same wisdom, the same power. Every person, therefore, is the author
   of every work of God, because each person is God, and the divine nature
   is the same undivided principle of all divine operations; [36] and this
   ariseth from the unity of the persons in the same essence. But as to
   the manner of subsistence therein, there is distinction, relation, and
   order between and among them; and hence there is no divine work but is
   distinctly assigned unto each person, and eminently unto one. So is it
   in the works of the old creation, and so in the new, and in all
   particulars of them. Thus, the creation of the world is distinctly
   ascribed to the Father as his work, Acts iv. 24; and to the Son as his,
   John i. 3; and also to the Holy Spirit, Job xxxiii. 4; but by the way
   of eminence to the Father, and absolutely to God, who is Father, Son,
   and Holy Spirit.

   The reason, therefore, why the works of God are thus distinctly
   ascribed unto each person is because, in the undivided operation of the
   divine nature, each person doth the same work in the order of their
   subsistence; not one as the instrument of the other, or merely employed
   by the other, but as one common principle of authority, wisdom, love,
   and power. How come they, then, eminently to be assigned one to one
   person, another to another? as unto the Father are assigned opera
   naturæ, the works of nature, or the old creation; to the Son, opera
   gratiæ procuratæ, all divine operations that belong unto the recovery
   of mankind by grace; and unto the Spirit, opera gratiæ applicatcæ, the
   works of God whereby grace is made effectual unto us. And this is done,
   -- (1.) When [37] any especial impression is made of the especial
   property of any person on any work; then is that work assigned
   peculiarly to that person. So there is of the power and authority of
   the Father on the old creation, and of the grace and wisdom of the Son
   on the new. (2.) Where there is a peculiar condescension of any person
   unto a work, wherein the others have no concurrence but by approbation
   and consent. Such was the susception of the human nature by the Son,
   and all that he did therein; and such was the condescension of the Holy
   Ghost also unto his office, which entitles him peculiarly and by way of
   eminence unto his own immediate works.

   2. Whereas the order [38] of operation among the distinct persons
   depends on the order of their subsistence in the blessed Trinity, in
   every great work of God, the concluding, completing, perfecting acts
   are ascribed unto the Holy Ghost. [39] This we shall find in all the
   instances of them that will fall under our consideration. Hence, the
   immediate actings of the Spirit are the most hidden, curious, and
   mysterious, as those which contain the perfecting part of the works of
   God. Some seem willing to exclude all thoughts or mention of him from
   the works of God; but, indeed, without him no part of any work of God
   is perfect or complete. [40] The beginning of divine operations is
   assigned unto the Father, as he is fons et origo Deitatis, -- "the
   fountain of the Deity itself:" "Of him, and through him, and to him,
   are all things," Rom. xi. 36. The subsisting, establishing, and
   "upholding of all things," is ascribed unto the Son: "He is before all
   things, and by him all things consist," Col. i. 17. As he made all
   things with the Father, so he gives them a consistency, a permanency,
   in a peculiar manner, as he is the power and wisdom of the Father. He
   "upholdeth all things by the word of his power," Heb. i. 3. And the
   finishing and perfecting of all these works is ascribed to the Holy
   Spirit, as we shall see. I say not this as though one person succeeded
   unto another in their operation, or as though where one ceased and gave
   over a work, the other took it up and carried it on; for every divine
   work, and every part of every divine work, is the work of God, that is,
   of the whole Trinity, inseparably and undividedly: but on those divine
   works which outwardly are of God there is an especial impression of the
   order of the operation of each person, with respect unto their natural
   and necessary subsistence, as also with regard unto their internal
   characteristical properties, whereby we are distinctly taught to know
   them and adore them. And the due consideration of this order of things
   will direct us in the right understanding of the proposals that are
   made unto our faith concerning God in his works and word.

   These things being premised, we proceed to consider what are the
   peculiar operations of the Holy Spirit, as revealed unto us in the
   Scripture. Now, all the works of God may be referred unto two heads:--
   1. Those of nature; 2. Those of grace; -- or the works of the old and
   new creation. And we must inquire what are the especial operations of
   the Holy Spirit in and about these works, which shall be distinctly
   explained.

   The work of the old creation had two parts:-- 1. That which concerned
   the inanimate part of it in general, with the influence it had into the
   production of animated or living but brute creatures. 2. The rational
   or intelligent part of it, with the law of its obedience unto God,
   [and] the especial uses and ends for which it was made. In both these
   sorts we shall inquire after and consider the especial works of the
   Holy Spirit.

   The general parts of the creation are the heavens and the earth: Gen.
   i. 1, "In the beginning God created the heaven and the earth." And what
   belongs unto them is called their "host:" chap. ii. 1, "The heavens and
   the earth were finished, and all the host of them." The host of heaven
   is the sun, moon, and stars, and the angels themselves. So are they
   called, 1 Kings xxii. 19, "I saw the Lord sitting on his throne"
   vkltsv' hsmym?, "and all the host of heaven standing by him, on his
   right hand and on his left;" -- that is, all the holy angels, as Dan.
   vii. 10; 2 Chron. xviii. 18. And the host of God: Gen. xxxii. 1, 2,
   "And Jacob went on his way, and the angels of God met him. And when
   Jacob saw them, he said, This is God's host." mchnh?, the word he
   useth, signifieth a host encamped. Stratia ouranios, Luke ii. 13, "The
   heavenly host," or army. The sun, moon, and stars, are also called the
   host of heaven: Deut. iv. 19, "Lest thou lift up thine eyes unto
   heaven, and when thou seest the sun, and the moon, and the stars, even
   all the host of heaven." So Isa. xxxiv. 4; Jer. xxxiii. 22. This was
   that host of heaven which the Jews idolatrously worshipped: chap. viii.
   2, "They shall spread them before the sun, and the moon, and all the
   host of heaven, whom they have loved, and whom they have served, after
   whom they have walked, and whom they have sought, and whom they have
   worshipped." The expressions are multiplied, to show that they used all
   ways of ascribing that divine honour unto them which was due to God
   alone, whom only they ought to have loved, to have served, to have
   walked after, to have sought and worshipped. So Jer. xix. 13. This they
   called mlkt hsmym?, the "queen of heaven," chap. xliv. 17, because of
   its beauty and adornings. The "host of the earth" is men and beasts,
   with all other creatures that either grow out of it or live upon it,
   and are nourished by it. And these things are called the host of heaven
   and earth upon a double account:-- 1. Because of their order and
   beautiful disposition. A host properly is a number of men put into a
   certain order, for some certain end or purpose; and all their strength
   and power, all their terror and beauty, consisteth in and ariseth from
   that order. Without this they are but a confused multitude. But a host
   or army with banners is beautiful and terrible, Cant. vi. 10. Before
   things were cast into this order, the universe was, as it were, full of
   confusion; it had no beauty nor glory, for the "earth was without form
   and void," Gen. i. 2. Hence the Vulgar Latin in this place renders the
   word by "ornatus eorum," all their beauty and adorning; for the
   creation and beautiful disposal of these hosts gave them beauty and
   ornament: and thence do the Greeks call the world kosmos, -- that is,
   an adorned thing. 2. Because all creatures in heaven and earth are
   God's armies, to accomplish his irresistible will and pleasure. Hence
   he often styles himself "The Lord of hosts," -- of both these hosts,
   that above, of the heavens, the holy angels and the celestial bodies,
   and that of all creatures beneath in the earth; for all these he useth
   and applieth at his pleasure, to do his will and execute his judgments.
   Thus, one of those angels slew a whole host of men in one night, Isa.
   xxxvii. 36. And it is said that the "stars in their courses fought
   against Sisera," Judges v. 20. God overruled the influences of heaven
   against him, though it may be angels also are here intended. And among
   the meanest creatures of the earth, he calls locusts and caterpillars,
   when he sends them to destroy a country for sin, his host or "army,"
   Joel ii. 11. This by the way.

   Now, the forming and perfecting of this host of heaven and earth is
   that which is assigned peculiarly to the Spirit of God; and hereby the
   work of creation was completed and finished. First, for the heavens:
   Job xxvi. 13, "By his Spirit he hath garnished the heavens; his hand
   hath formed the crooked serpent;" -- or rather, "his Spirit hath
   garnished;" for sphrh? agrees with rvch?, [41] the "Spirit," and not
   with "he;" and the word signifies to "adorn," to make fair, to render
   beautiful to the eye. Thus the heavens were garnished by the Spirit of
   God, when, by the creation and disposal of the aspectable host of them,
   he rendered them so glorious and beautiful as we behold. So the Targum,
   "His Spirit beautified the face of the heavens," or gave them that
   comely beauty and order wherein their face appeareth unto us. Hence the
   heavens, as adorned with the moon and stars, are said to be the "work
   of God's fingers," Ps. viii. 3, -- that is, not only those which were
   powerfully made, but also curiously wrought and adorned by the Spirit
   of God; for by the finger or fingers of God the Spirit of God is in an
   especial manner intended. Hence those words of our Saviour, Luke xi.
   20, "But if I with the finger of God cast out devils," are, Matt. xii.
   28, "If I cast out devils by the Spirit of God." By him were the
   heavens, as it were, curiously wrought, adorned, garnished, rendered
   beautiful and glorious, to show forth the praise of his power and
   wisdom, Ps. xix. 1. And by the "crooked serpent," which is added to the
   "garnishing of the heavens," the Hebrews understand the galaxy or milky
   way; which to the eye represents the moving or writhing of a serpent in
   the water. This, then, is peculiarly assigned to the Spirit with
   respect to the heavens and their host: The completing, finishing work
   is ascribed unto him; which we must understand by the rules before
   mentioned, and not exclusively to the other persons.

   And thus was it also in the earth. God first out of nothing created the
   earth, which comprised the whole inferior globe, which afterward
   divided itself into seas and dry land, as the heavens contain in that
   expression of their creation all that is above and over it. The whole
   material mass of earth and water, wherewith probably the more solid and
   firm substance was covered, and as it were overwhelmed, is intended by
   that "earth" which was first created; for immediately there is mention
   made of the "deep" and the "waters," without any intimation of their
   production but what is contained in that of the creation of the earth,
   Gen. i. 2. This mass being thus framed and mixed, the "Spirit of God
   moved upon the face of the waters;" not taken distinctly, but as
   containing that radical humour which was the material principle of life
   and being unto all creatures: vrvch 'lhym mrchpht lphny hmym?. The word
   merachepheth signifies an easy, gentle motion, such as a dove, or other
   fowl, useth over its nest or young ones, either to communicate vital
   heat unto its eggs, or to cherish and defend its young. And this will
   no way consist with that exposition which some would give in this place
   of rvch 'lhym?. "Ruah, they say, "here signifies the wind,' as it doth
   sometimes; and it is called the wind of God,' because it was great and
   mighty: for this phrase of speech is usual in the sacred language to
   set out the greatness and singular eminency of any thing. So a great
   trembling is called a trembling of God,' 1 Sam. xiv. 15; great cedars,
   the cedars of God,' Ps. lxxx. 10; and the like." But, -- 1. When was
   this wind created? The meteors were not made before the fourth day,
   with the firmament, the place of their residence. And whence or what
   this wind should be is not to be discovered. 2. The word here used
   signifies such an "easy and gentle motion" as is in birds when they
   move themselves upon their nests. And it is but three times used in the
   Scripture, -- in this place, and Deut. xxxii. 11, Jer. xxiii. 9. In
   Deuteronomy it is expressly applied unto the motion of an eagle over
   her young, for their safety, protection, and growth: yrchph yphrs
   knphyv?, "As an eagle fluttereth, spreading her wings over her young."
   And in the other place we render it "shake:" "All my bones shake," --
   that is, are in a trembling motion, like the feathers of a fowl over
   her nest. No such great and violent wind, therefore, as from thence
   should be called a wind of God, can be intended in this place; but it
   is the Spirit of God himself and his work that is expressed.

   This, therefore, was the work of the Holy Spirit of God in reference
   unto the earth and the host thereof: The whole matter being created out
   of which all living creatures were to be educed, and of which they were
   to be made, he takes upon him the cherishing and preservation of it;
   that as it had its subsistence by the power of the Word of God, it
   might be carried on towards that form, order, beauty, and perfection,
   that it was designed unto. To this purpose he communicated unto it a
   quickening and prolific virtue, inlaying it with the seeds of animal
   life unto all kinds of things. Hence, upon the command of God, it
   brought forth all sorts of creatures in abundance, according to the
   seeds and principles of life which were communicated unto the rude,
   inform chaos, by the cherishing motion of the Holy Spirit. Without him
   all was a dead sea, a confused deep, with darkness upon it, able to
   bring forth nothing, nor more prepared to bring forth any one thing
   than another; but by the moving of the Spirit of God upon it, the
   principles of all those kinds, sorts, and forms of things, which, in an
   inconceivable variety, make up its host and ornament, were communicated
   unto it. And this is a better account of the original of all things, in
   their several kinds, than any [that] is given by ancient or modern
   philosophers. And hence was the old tradition of all things being
   formed of water, which the apostle alludes unto, 2 Pet. iii. 5. The
   whole is declared by Cyprian, whose words I have, therefore,
   transcribed at large. [42] And as at the first creation, so in the
   course of providence, this work of cherishing and nourishing the
   creatures is assigned in an especial manner unto the Spirit: Ps. civ.
   30, "Thou sendest forth thy Spirit, they are created; and thou renewest
   the face of the earth." The making or creation of things here intended
   is not the first great work of the creation of all, but the daily
   production of creatures in and according to their kind; for in the
   verse foregoing the Psalmist treats of the decay of all sorts of
   creatures in the world, by a providential cutting off and finishing of
   their lives: Verse 29, "Thou hidest thy face, they are troubled: thou
   takest away their breath, they die, and return to their dust." That,
   under this continual decay and dying of all sorts of creatures, the
   world doth not come to emptiness and desolation, the only reason is,
   because the Spirit of God, whose office and work it is to uphold and
   preserve all things continually, produceth by his power a new supply of
   creatures in the room of them that fall off like leaves from the trees,
   and return to their dust everyday. And whereas the earth itself, the
   common nurse of them all, seems in the revolution of every year to be
   at an end of its use and work, having death brought upon the face of
   it, and ofttimes entering deep into its bowels, the Spirit of God, by
   its influential concurrence, renews it again, causing everything afresh
   to bring forth fruit according unto its kind, whereby its face
   receiveth a new beauty and adorning. And this is the substance of what
   the Scripture expressly asserts concerning the work of the Spirit of
   God towards the inanimate part of the creation. His actings in
   reference unto man, and that obedience which he owed to God, according
   to the law and covenant of his creation, is nextly to be considered.

   Man in his creation falleth under a twofold notion; for he may be
   considered either merely naturally, as to the essentially constitutive
   parts of his being, or morally also, with reference unto his principles
   of obedience, the law given unto him, and the end proposed as his
   reward. And these things are distinctly proposed unto our contemplation
   in the Scripture. The first is expressed, Gen. ii. 7, "And the Lord God
   formed man of the dust of the ground, and breathed into his nostrils
   the breath of life; and man became a living soul." 1. There is the
   matter whereof he was formed; 2. The quickening principle added
   thereunto; and, 3. The effect of their conjunction and union. For the
   matter he was made of, it is said he was formed phr mnch'dmh?, [of]
   "dust of the ground," or dust gathered together on a heap from and upon
   the ground: r's phrvt tvl?, Prov. viii. 26. So is God, the great
   demiourgos, the universal framer of all, represented as an artificer,
   who first prepares his matter, and then forms it as it seemeth good
   unto him. And this is mentioned for two ends:-- First, To set forth the
   excellency, power, and wisdom of God, who out of such vile,
   contemptible matter as a heap of dust, swept as it were together on the
   ground, could and did make so excellent, curious, and glorious a fabric
   as is the body of man, or as was the body of Adam before the fall.
   Secondly, To mind man of his original, that he might be kept humble and
   in a meet dependence on the wisdom and bounty of his Creator; for
   thence it was, and not from the original matter whereof he was made,
   that he became so excellent. Hereof Abraham makes his solemn
   acknowledgment before the Lord: Gen. xviii. 27, "Behold now, I have
   taken upon me to speak unto the Lord, which am but dust and ashes." He
   abaseth himself with the remembrance of his original And this, as it
   were, God reproacheth Adam withal upon his sin and transgression: Gen.
   iii. 19, "Thou shalt return unto the ground; for out of it wast thou
   taken: for dust thou art, and unto dust shalt thou return." He lets him
   know that he had now, by sin, lost that immortality which he was made
   in a condition to have enjoyed; and that his body, according to his
   nature and constitution, should return again into its first principles,
   or the dust of the earth. Into this formed dust, secondly, God breathed
   nsmt chyym?, the "breath of life;" divinæ auræ particulam, "a vital
   immortal spirit." This God breathed into him, as giving him something
   of himself, somewhat immediately of his own, not made out of any
   procreated matter. This is the rational soul, or intelligent spirit.
   Thus man became a middle creature between the angels above and the
   sensitive animals below. His body was formed, as the beasts, from the
   matter made the first day, and digested into dry land on the third day;
   his soul was an immediate production of and emanation from the divine
   power, as the angels were. So when, in the works of the new creation,
   our blessed Saviour bestowed the Holy Ghost on his disciples, he
   breathed on them, as a sign that he gave them something of his own.
   This celestial spirit, this heavenly breath, was unto man a quickening
   principle; for, thirdly, the effect hereof is, that man became lnphs
   chych?, a "living soul." His body was hereby animated, and capable of
   all vital acts. Hence he could move, eat, see, hear, etc.; for the
   natural effects of this breath of life are only intended in this
   expression. Thus the "first man Adam was made a living soul," 1 Cor.
   xv. 45. This was the creation of man, as unto the essentially
   constituting principles of his nature.

   With respect unto his moral condition and principle of obedience unto
   God, it is expressed, Gen. i. 26, 27, "And God said, Let us make man in
   our image, after our likeness: and let them have dominion," etc. "So
   God created man in his own image, in the image of God created he him."
   He made him "upright," Eccles. vii. 29, perfect in his condition, every
   way complete, -- fit, disposed, and able to and for the obedience
   required of him; without weakness, distemper, disease, contrariety of
   principles, inclinations, or reasonings. A universal rectitude of
   nature, consisting in light, power, and order, in his understanding,
   mind, and affections, was the principal part of this image of God
   wherein he was created. And this appears, as from the nature of the
   thing itself, so from the description which the apostle giveth us of
   the renovation of that image in us by the grace of Christ, Eph. iv. 24,
   Col. iii. 10. And under both these considerations we may weigh the
   especial operations of the Spirit of God:--

   First, As to the essential principles of the nature of man, it is not
   for nothing that God expresseth his communication of a spirit of life
   by his breathing into him: "God breathed into his nostrils the breath
   of life." The Spirit of God and the breath of God are the same, only,
   the one expression is proper, the other metaphorical; wherefore, this
   breathing is the especial acting of the Spirit of God. The creation of
   the human soul, a vital immortal principle and being, is the immediate
   work of the Spirit of God: Job xxxiii. 4, "The Spirit of God hath made
   me, and the breath of the Almighty hath given me life." Here, indeed,
   the creation and production of both the essential parts of human
   nature, body and soul, are ascribed unto the same author; for the
   Spirit of God and the breath of God are the same, but several effects
   being mentioned causeth a repetition of the same cause under several
   names. This Spirit of God first made man, or formed his body of the
   dust, and then gave him that breath of life whereby he became a "living
   soul." So, then, under this first consideration, the creation of man is
   assigned unto the Holy Spirit, for man was the perfection of the
   inferior creation; and in order unto the glory of God, by him were all
   other things created. Here, therefore, are his operations distinctly
   declared, to whom the perfecting and completing of all divine works is
   peculiarly committed.

   Secondly, We may consider the moral state and condition of man, with
   the furniture of his mind and soul, in reference unto his obedience to
   God and his enjoyment of him. This was the principal part of that image
   of God wherein he was created. Three things were required to render man
   idoneous, or fit unto that life to God for which he was made:-- First,
   An ability to discern the mind and will of God with respect unto all
   the duty and obedience that God required of him; as also so far to know
   the nature and properties of God as to believe him the only proper
   object of all acts and duties of religious obedience, and an
   all-sufficient satisfaction and reward in this world and to eternity.
   Secondly, A free, uncontrolled, unentangled disposition to every duty
   of the law of his creation, in order unto living unto God. Thirdly, An
   ability of mind and will, with a readiness of compliance in his
   affections, for a due regular performance of all duties, and abstinence
   from all sin. These things belonged unto the integrity of his nature,
   with the uprightness of the state and condition wherein he was made.
   And all these things were the peculiar effects of the immediate
   operation of the Holy Ghost; for although this rectitude of his nature
   be distinguishable and separable from the faculties of the soul of man,
   yet in his first creation they were not actually distinguished from
   them, nor superadded, or infused into them when created, but were
   concreated with them, -- that is, his soul was made meet and able to
   live to God, as his sovereign lord, chiefest good, and last end. And so
   they were all from the Holy Ghost, from whom the soul was, as hath been
   declared. Yea, suppose these abilities to be superadded unto man's
   natural faculties, as gifts supernatural (which yet is not so), they
   must be acknowledged in a peculiar manner to be from the Holy Spirit;
   for in the restoration of these abilities unto our minds, in our
   renovation unto the image of God in the gospel, it is plainly asserted
   that the Holy Ghost is the immediate operator of them. And he doth
   thereby restore his own work, and not take the work of another out of
   his hand: for in the new creation the Father, in the way of authority,
   designs it, and brings all things unto a head in Christ, Eph. i. 10,
   which retrieved his original peculiar work; and the Son gave unto all
   things a new consistency, which belonged unto him from the beginning,
   Col. i. 17. So also the Holy Spirit renews in us the image of God, the
   original implantation whereof was his peculiar work. And thus Adam may
   be said to have had the Spirit of God in his innocency. He had him in
   these peculiar effects of his power and goodness; and he had him
   according to the tenor of that covenant whereby it was possible that he
   should utterly lose him, as accordingly it came to pass. He had him not
   by especial inhabitation, for the whole world was then the temple of
   God. In the covenant of grace, founded in the person and on the
   mediation of Christ, it is otherwise. On whomsoever the Spirit of God
   is bestowed for the renovation of the image of God in him, he abides
   with him forever. But in all men, from first to last, all goodness,
   righteousness, and truth, are the "fruits of the Spirit," Eph. v. 9.

   The works of God being thus finished, and the whole frame of nature set
   upon its wheels, it is not deserted by the Spirit of God; for as the
   preservation, continuance, and acting of all things in the universe,
   according to their especial nature and mutual application of one unto
   another, are all from the powerful and efficacious influences of divine
   Providence, so there are particular operations of the Holy Spirit in
   and about all things, whether merely natural and animal, or also
   rational and moral. An instance in each kind may suffice. For the first
   (as we have showed), the propagation of the succeeding generations of
   creatures and the annual renovation of the face of the earth are
   ascribed unto him, Ps. civ. 30; for as we would own the due and just
   powers and operations of second causes, so we abhor that atheism which
   ascribes unto them an original and independent efficacy and causality,
   without a previous acting in, by, and upon them of the power of God.
   And this is here ascribed unto the Spirit, whom God sendeth forth unto
   that end and purpose. As to rational and moral actions, such as the
   great affairs of the world do consist in and are disposed of by, he
   hath in them also a peculiar efficiency. Thus those great virtues of
   wisdom, courage, and fortitude, which have been used for the producing
   of great effects in the world, are of his especial operation. So when
   God stirred up men to rule and govern his people of old, to fight
   against and to subdue their enemies, it is said the Spirit of God came
   upon them: Judges iii. 10, "The Spirit of the Lord came upon Othniel,
   and he judged Israel, and went out to war." The Spirit of God endued
   him with wisdom for government, and with courage and skill in conduct
   for war. So chap. vi. 34. And although instances hereof are given us
   principally among the people of God, yet wherever men in the world have
   been raised up to do great and wonderful things, whereby God executeth
   his judgments, [and] fulfilleth any of his promises or his
   threatenings, even they also have received of the especial gifts and
   assistances of the Holy Spirit of God. For this reason is Cyrus
   expressly called "God's anointed," Isa. xlv. 1. Cyrus had, by God's
   designation, a great and mighty work to effect. He was utterly to ruin
   and destroyeth great, ancient, Babylonian monarchy. God had a concern
   herein as to the avenging of the quarrel of his people, and therein the
   accomplishment of many promises and threatenings. The work itself was
   great, arduous, and insuperable to ordinary human abilities. Wherefore
   God "sends his Spirit" to fill Cyrus with wisdom, courage, skill in all
   military affairs, that he might go through with the work whereunto, in
   the providence of God, he was designed. Hence is he called "God's
   anointed," because the unction of kings of old was an instituted sign
   of the communication of the gifts of the Holy Ghost for government unto
   them. See verses 1-4; and other instances of the like kind might be
   given.

   Thus, when the church was to have a blessed restoration of the worship
   of God, after the return of the people from their captivity, Zerubbabel
   is, in an especial manner, called to begin and carry on this work in
   the building of the temple. But the difficulties he had to conflict
   withal were great, and appeared insuperable. The people were few and
   poor, and the oppositions made unto them and their work great and many,
   especially what arose from the power of the Persian monarchy, under
   whose rule and oppression they were; for although they had permission
   and encouragement from Cyrus for their work, yet immediately upon his
   death they were oppressed again, and their "work caused to cease." This
   power they could no way conflict withal; yet God tells them that all
   this opposition shall be removed and conquered. "Who art thou," saith
   he, "O great mountain? before Zerubbabel thou shalt become a plain,"
   Zech. iv. 7; -- "All the hinderance that arose from that great mountain
   of the Persian empire shall be removed out of the way, and the progress
   of Zerubbabel in his work shall be made smooth, plain, and easy." But
   how shall this be effected and brought about? "Not by an army or by
   might, nor by power, but by my Spirit, saith the Lord of hosts,'?"
   verse 6; -- "You would suppose that it must be done by armies and open
   force, which you are altogether insufficient for; but this is not the
   way I will take in this matter. My Spirit shall work in their hearts,
   minds, and counsels, that, contrary to your fears, they shall
   themselves further that work which hitherto they have impeded; and he
   shall work in the minds and counsels of others, to oppose them and
   entangle them where they would hinder it, until they are destroyed, and
   that great mountain be fully removed;" -- as in the event it came to
   pass. So that the providential alterations that are wrought in the
   world are effects of his power and efficacy also.

   And thus have we taken a short view of the dispensation and works of
   the Spirit of God in the first creation. But the effect hereof being a
   state of things that quickly passed away, and being of no advantage to
   the church after the entrance of sin, what belonged unto it is but
   sparingly delivered in the Scriptures, the true sense of what is so
   delivered depending much on the analogy of the following works of God
   in man's renovation and recovery. But as to the new creation (which
   falls under our consideration in the next place, as that alone which is
   directly intended by us), the foundation, building up, and finishing
   the church of God therein, being the things whereon depends the
   principal manifestation of the glory of God, and wherein the great
   concerns of all the elect do lie, they are more fully and directly
   declared in the Scripture; and in reference unto them we shall find a
   full, distinct declaration of the whole dispensation and work of the
   Spirit of God.
     __________________________________________________________________

   [36] Mia ara kai ek touton, he tes Triados energeia deiknuati. Ou gar
   hos par' ekasotu diaphora, kai dieremena ta didomena semainei ho
   apostolos. All' hoti ta didomena en Triadi didotai, kai ta panta ex
   henos Theou esti. -- Athanas. Epistol. [i. 31] ad Serapionem.Mian
   energeian horomen patros kai huiou, kai hagiou pneumatos. Basil. Homil.
   xvii., in Sanctum Baptisma. Hon hai autai energeiai touton kai ousia
   mia, energeia de huiou kai patros mia hos to; poiesomen anthropon. Kai
   palin; ha gar an ho pater poie tauta kai ho huios homoios poiei. Ara
   kai ousia mia patros kai huiou. -- Idem advers. Eunom., lib.
   iv."Quicquid de Spiritu Sancto diximus hoc similiter de Patre et Filio
   communiter et indivise volumus intelligi; quia sancta et inseparabilis
   Trinitas nunquam aliquid se sigillatim operari noverit." -- Ambros. in
   Symbol Apost. cap. ix.

   [37] Panta ta theoprepos legomena epi tes huperousiou triados kath'
   hekastes ton trion hupostaseon exidioutai kai enarmottetai plen ha ten
   proagogen touton, egoun ten hupostasiken gnorisin empoiountai. --
   Arethas, in Apocal. Commentar. cap. 1.

   [38] "Hoc non est inæqualitas substantiæ, sed ordo naturæ; non quod
   alter esset prior altero, sed quod alter esset ex altero." -- Aug. lib.
   iii. contra Maxentium, cap. 14.

   [39] Pasa energeia he theothen epi ten ktisin diekousa, kai kata tas
   polutropous ennoias onomazomene ek patros aphormatai, kai dia tou huiou
   proeisi, kai en to pneumati to hagio teleioutai. -- Gregor. Nyssen. ad
   Ablabium En de te touton (angelon) ktisei, ennoeson moi ten
   prokatarktiken aitian ton genomenon ton patera, ten demiourgiken ton
   huion, ten teleiotiken to pneuma. -- Basil. de Spir. Sanc. cap. xvi.

   [40] Kai gar dia men tes palaias hos prokatarktikon ton holon ho pater
   protos keruttetai. Kai deuteros de ho huios hos demiourgikon aition
   emphanizetai. Kai tritos hos teleiotikon to pneuma to hagion. Ta
   teleiotika gar to telei pheronumos anaphainetai, te prokope kai auxesei
   ton pragmaton kai ton chronon hoia stephanos anarrheseos epi tois
   athletikois hidrosi kata to telos enarmozomenos. Dia kai ton anthropon
   plasas ho Theos proton heita telei enephusesen eis to prosopon autou
   pneuma zoes. -- Jobius apud Photium, lib. cxxii. cap. 18.

   [41] This word in the original is brvchv?. To make it agree with
   sphrh?, Owen must have adopted the opinion of Aben Ezra, that b? in the
   former word is redundant. Eminent critics demur to this conclusion;
   Simonis and others rendering the clause, "By his Spirit the heavens
   [are] beauty." -- Ed.

   [42] "Hic Spiritus Sanctus ab ipso mundi initio aquis legitur
   superfusus; non materialibus aquis quasi vehiculo egens, quasi potius
   ipse ferebat, et complectentibus firmamentum dabat congruum motum et
   limitem præfinitum. Hujus sempiterna virtus et divinitas, cum in
   propria natura ab inquisitoribus mundi antiquis philosophis proprie
   investigari non posset, subtilissimis tamen intuiti sunt conjecturis
   compositionem mundi; compositis et distinctis elementorum affectibus
   presentem omnibus animam affuisse, quæ secundum genus et ordinem
   singulorum vitam præberet et motum, et intransgressibiles figeret
   metas, et stabilitatem assignaret et usum. Hanc vitam, hunc motum, hanc
   rerum essentiam, animam mundi philosophi vocaverunt, putantes coelestia
   corpora, solem dico lunam et stellas ipsumque firmamentum hujus animæ
   virtute moveri et regi, et aquas, et terram, et aërem hujus semine
   imprægnari. Qui si spiritum et dominum, et creatorem, et vivificatorem,
   et nutritorem crederent onmium quæ sub ipso sunt, convenientem haberent
   ad vitam accessum. Sed abscondita est a sapientibus, et prudentibus
   tantæ rei majestas; nec potuit humani fastus ingenii secretis interesse
   coelestibus, et penetrare ad superessentialis naturæ altitudinem; et
   licet intelligerent, quod vere esset creatrix et gubernatrix rerum
   Divinitas, distinguere tamen nullo modo potuerunt quæ esset Deitatis
   Trinitas, vel quæ unitas vel quæ personarum proprietas. Hic est
   Spiritus vitæ cujus vivificus calor animat omnia et fovet et provehit
   et fecundat. Hic omnium viventium anima, ita largitate sua se omnibus
   abundanter infundit, ut habeant omnia rationabilia et irrationabilia
   secundum genus suum ex eo quod sunt, et quod in suo ordine suæ naturæ
   competentia agunt; non quod ipse sit substantialis anima singulis, sed
   in se singulariter marens, de plenitudine sua distributor magnificus
   proprias efficientias singulis dividit et largitur; et quasi sol omnia
   calefaciens subjecta, onmia nutrit, et absque ulla sui diminutione,
   integritatem suam de inexhausta abundantia quod satis est et sufficit
   omnibus commodat et impartit." -- Cypr. Lib. de Spir. Sanc.
     __________________________________________________________________

Chapter V. Way and manner of the divine dispensation of the Holy Spirit.

   Dispensation of the Spirit to be learned from the Scripture only --
   General adjuncts thereof -- The administration of the Spirit and his
   own application of himself to his work, how expressed -- The Spirit,
   how and in what sense given and received -- What is included in the
   giving of the Spirit -- What in receiving of him -- Privilege and
   advantage in receiving the Spirit -- How God is said to send the Spirit
   -- What is included in sending -- How God ministers the Spirit -- How
   God is said to put his Spirit on us -- What is included in that
   expression -- The Spirit, how poured out -- What is included and
   intended herein -- The ways of the Spirit's application of himself unto
   his work -- His proceeding from Father and Son explained -- How he
   cometh unto us -- His falling on men -- His resting -- How and in what
   sense he is said to depart from any person -- Of the distributions of
   the Holy Ghost, Heb. ii. 4 -- Exposition of them vindicated.

   Before we treat of the especial operations, works, and effects of the
   Holy Ghost in and on the new creation, the order of things requires
   that we should first speak somewhat of the general nature of God's
   dispensation of him, and of his own application of himself unto his
   actings and workings in this matter; for this is the foundation of all
   that he doth, and this, for our edification, we are instructed in by
   the Scriptures. Unto them in this whole discourse we must diligently
   attend; for we are exercised in such a subject as wherein we have no
   rule, nor guide, nor any thing to give us assistance but pure
   revelation. And what I have to offer concerning these things consists
   upon the matter solely in the explication of those places of Scripture
   wherein they are revealed. We must, therefore, consider, -- 1. What we
   are taught on the part of God the Father with respect unto the Holy
   Spirit and his work; and, 2. What relates immediately unto himself.

   I. God's disposal of the Spirit unto his work is five ways expressed in
   the Scripture: for he is said, -- 1. To give or bestow him; 2. To send
   him; 3. To minister him; 4. To pour him out; 5. To put him on us. And
   his own application of himself unto his work is likewise five ways
   expressed: for he is said, -- 1. To proceed; 2. To come, or come upon;
   3. To fall on men; 4. To rest; and, 5. To depart. These things,
   containing the general manner of his administration and dispensation,
   must be first spoken unto.

   First, He is said to be given of God; that is, of God the Father, who
   is said to give him in an especial manner: Luke xi. 13, "Your heavenly
   Father will give the Holy Spirit to them that ask him;" John iii. 34. 1
   John iii. 24, "He hath given the Spirit unto us." John xiv. 16, "The
   Father shall give you another Comforter;" "which is the Holy Ghost,"
   verse 26. And in answer unto this act of God, those on whom he is
   bestowed are said to receive him: John vii. 39, "This he spake of the
   Spirit, which they that believe on him should receive." 1 Cor. ii. 12,
   "We have received the Spirit which is of God." 2 Cor. xi. 4, "If ye
   receive another Spirit, which ye have not received;" where the
   receiving of the Spirit is made a matter common unto all believers. So
   Gal. iii. 2; Acts viii. 15, 19; John xiv. 17, xx. 22. For these two,
   giving and receiving, are related, the one supposing the other. And
   this expression of the dispensation of the Holy Ghost is irreconcilable
   unto the opinion before rejected, -- namely, that he is nothing but a
   transient accident, or an occasional emanation of the power of God; for
   how or in what sense can an act of the power of God be given by him or
   be received by us? It can, indeed, in no sense be either the object of
   God's giving or of our receiving, especially as this is explained in
   those other expressions of the same thing before laid down, and
   afterward considered. It must be somewhat that hath a subsistence of
   its own that is thus given and received. So the Lord Christ is
   frequently said to be given of God and received by us. It is true, we
   may be said, in another sense, to "receive the grace of God;" which is
   the exception of the Socinians unto this consideration, and the
   constant practice they use to evade plain testimonies of the Scripture:
   for if they can find any words in them used elsewhere in another sense,
   they suppose it sufficient to contradict their plain design and proper
   meaning in another place. Thus we are exhorted "not to receive the
   grace of God in vain," 2 Cor. vi. 1. I answer, The grace of God may be
   considered two ways:-- 1. Objectively, for the revelation or doctrine
   of grace; as Tit. ii. 11, 12. So we are said to receive it when we
   believe and profess it, in opposition unto them by whom it is opposed
   and rejected. And this is the same with our receiving the word
   preached, so often mentioned in the Scripture, Acts ii. 41, James i.
   21; which is by faith to give it entertainment in our hearts: which is
   the meaning of the word in this place, 2 Cor. vi. 1. Having taken the
   profession of the doctrine of grace, that is, of the gospel, upon us,
   we ought to express its power in holiness and suitable obedience,
   without which it will be of no use or benefit unto us. And the grace of
   God is sometimes, -- 2. Taken subjectively, for the grace which God is
   pleased to communicate unto us, or gracious qualities that he works in
   our souls by his Spirit. In this sense, also, we are sometimes said to
   receive it: 1 Cor. iv. 7, "Who maketh thee to differ from another? and
   what hast thou that thou didst not receive?" where the apostle speaketh
   both of the gifts and graces of the Spirit. And the reason hereof is,
   because in the communication of internal grace unto us, we contribute
   nothing to the procurement of it, but are merely capable recipient
   subjects. And this grace is a quality or spiritual habit, permanent and
   abiding in the soul. But in neither of these senses can we be said to
   receive the Spirit of God, nor God to give him, if he be only the power
   of God making an impression on our minds and spirits, -- no more than a
   man can be said to receive the sunbeams, which cause heat in him by
   their natural efficacy, falling on him: much less can the giving and
   receiving of the Spirit be so interpreted, considering what is said of
   his being sent and his own coming, with the like declarations of God's
   dispensation of him; whereof afterward.

   Now, this giving of the Spirit, as it is the act of him by whom he is
   given, denotes authority, freedom, and bounty; and, on the part of them
   that receive him, privilege and advantage.

   1. Authority. He that gives any thing hath authority to dispose of it.
   None can give but of his own, and that which in some sense he hath in
   his power. Now, the Father is said to give the Spirit, and that upon
   our request, as Luke xi. 13. This, I acknowledge, wants not some
   difficulty in its explication; for if the Holy Ghost be God himself, as
   hath been declared, how can he be said to be given by the Father, as it
   were in a way of authority? But keeping ourselves to the sacred rule of
   truth, we may solve this difficulty without curiosity or danger.
   Wherefore, -- (1.) The order of the subsistence of the three persons in
   the divine nature is regarded herein; for the Father, as hath been
   showed, is the fountain and original of the Trinity, the Son being of
   him, and the Spirit of them both. Hence, he is to be considered as the
   principal author and cause of all those works which are immediately
   wrought by either of them; for of whom the Son and Spirit have their
   essence, as to their personality, from him have they life and power of
   operation, John v. 19, 26. Therefore, when the Holy Spirit comes unto
   any, the Father is said to give him, for he is the Spirit of the
   Father. And this authority of the Father doth immediately respect the
   work itself, and not the person working; but the person is said to be
   given for the work's sake. (2.) The economy of the blessed Trinity in
   the work of our redemption and salvation is respected in this order of
   things. The fountain hereof lies in the love, wisdom, grace, and
   counsel of the Father. Whatever is done in the pursuit hereof is
   originally the gift of the Father, because it is designed unto no other
   end but to make his grace effectual. Hence is he said to send and give
   his Son also. And the whole work of the Holy Ghost, as our sanctifier,
   guide, comforter, and advocate, is to make the love of the Father
   effectual unto us, John xvi. 13, 14. [43] As this, out of his own love
   and care, he hath condescended unto, so the fountain of it being in the
   love and purpose of the Father, and that also, or the making them
   effectual, being their end, he is rightly said to be given of him. (3.)
   In the whole communication of the Spirit, respect is had unto his
   effects, or the ends for which he is given. What they are shall be
   afterward declared. Now, the authority of this giving respects
   principally his gifts and graces, which depend on the authority of the
   Father.

   2. This expression denotes freedom. What is given might be withheld.
   This is the "gift of God" (as he is called, John iv. 10), not the
   purchase of our endeavours, nor the reward of our desert. Some men
   delight to talk of their purchasing grace and glory; but the one and
   the other are to be "bought without money and without price." Even
   "eternal life" itself, the end of all our obedience, is the "gift of
   God, through Jesus Christ our Lord," Rom. vi. 23. The Scripture knows
   of no earnings that men can make of themselves but death; for as Austin
   says, "Quicquid tuum est peccatum est:" and the wages of sin is death.
   To what end or purpose soever the Spirit is bestowed upon us, whether
   it be for the communication of grace or the distribution of gifts, or
   for consolation and refreshment, it is of the mere gift of God, from
   his absolute and sovereign freedom.

   In answer hereunto they are said to receive him, on whom as a gift he
   is bestowed; as in the testimonies before mentioned. And in receiving,
   two things are implied:-- 1. That we contribute nothing thereunto which
   should take off from the thing received as a gift. Receiving answers
   giving, and that implies freedom in the giver. 2. That it is their
   privilege and advantage; for what a man receives, he doth it for his
   own good. First, then, we have him freely as a gift of God; for to
   receive him in general is to be made partaker of him, as unto those
   ends for which he is given of God. Be those ends what they will, in
   respect of them they are said to receive him who are made partakers of
   him. Two things may be pleaded to take off the freedom of this gift and
   of our reception, and to cast it on something necessary and required on
   our part; for, -- (1.) Our Saviour tells us "that the world cannot
   receive him, because it seeth him not, neither knoweth him," John xiv.
   17. Now, if the "world" cannot receive him, there is required an
   ability and preparation in them that do so, that are "not of the
   world;" and so the gift and communication of the Spirit depends on that
   qualification in us. But all men are naturally alike the world and of
   it. No one man by nature hath more ability or strength in spiritual
   things than another; for all are equally "dead in trespasses and sins,"
   all equally "children of wrath." It must, therefore, be inquired how
   some come to have this ability and power to receive the Spirit of God,
   which others have not. Now this, as I shall fully manifest afterward,
   is merely from the Holy Ghost himself and his grace, respect being had
   herein only unto the order of his operations in us, some being
   preparatory for and dispositive unto others, one being instituted as
   the means of obtaining another, the whole being the effect of the free
   gift of God; for we do not make ourselves to differ from others, nor
   have we any thing that we have not received, 1 Cor. iv. 7. Wherefore,
   the receiving of the Holy Ghost intended in that expression of our
   Saviour, with respect whereunto some are able to receive him, some are
   not, is not absolute, but with respect unto some certain work and end;
   and this, as is plain in the context, is the receiving of him as a
   comforter and a guide in spiritual truth. Hereunto faith in Christ
   Jesus, which also is an effect and fruit of the same Spirit, is
   antecedently required. In this sense, therefore, believers alone can
   receive him, and are enabled so to do by the grace which they have
   received from him in their first conversion unto God. But, (2.) It will
   be said that we are bound to pray for him before we receive him, and
   therefore the bestowing of him depends on a condition to be by us
   fulfilled; for the promise is, that "our heavenly Father will give the
   Holy Spirit to them that ask him," Luke xi. 13. But this doth not prove
   the bestowing and receiving of him not to be absolutely free. Nay, it
   proves the contrary. It is gratia indebita, "undeserved grace," that is
   the proper object of prayer. And God, by these encouraging promises,
   doth not abridge the liberty of his own will, nor derogate from the
   freedom of his gifts and grace, but only directs us into the way
   whereby we may be made partakers of them, unto his glory and our own
   advantage. And this also belongs unto the order of the communication of
   the grace of the Spirit unto us. This very praying for the Spirit is a
   duty which we cannot perform without his assistance; for "no man can
   call Jesus Lord, but by the Holy Ghost," 1 Cor. xii. 3. He helps us, as
   a Spirit of grace and supplication, to pray for him as a Spirit of joy
   and consolation.

   3. This is such a gift as in God proceeds from bounty; for God is said
   to give him unto us "richly," Tit. iii. 6. This will be spoken unto in
   the fourth way of his communication: only I say at present, the
   greatness of a gift, the free mind of the giver, and want of desert or
   merit in the receiver, are that which declare bounty to be the spring
   and fountain of it; and all these concur to the height in God's giving
   of the Holy Ghost.

   Again; On the part of them who receive this gift, privilege and
   advantage are intimated. They receive a gift, and that from God, and
   that a great and singular gift, from divine bounty. Some, indeed,
   receive him in a sort, as to some ends and purposes, without any
   advantage finally unto their own souls. So do they who "prophesy" and
   "cast out devils" by his power, in the name of Christ, and yet,
   continuing "workers of iniquity," are rejected at the last day, Matt.
   vii. 22, 23. Thus it is with all who receive his gifts only, without
   his grace to sanctify their persons and their gifts; and this whether
   they be ordinary or extraordinary: but this is only by accident. There
   is no gift of the Holy Ghost but is good in its own nature, tending to
   a good end, and is proper for the good and advantage of them by whom it
   is received. And although the direct end of some of them be not the
   spiritual good of them on whom they are bestowed, but the edification
   of others, -- for "the manifestation of the Spirit is given unto every
   man to profit withal," 1 Cor. xii. 7, -- yet there is that excellency
   and worth in them, and that use may be made of them, as to turn greatly
   to the advantage of them that receive them; for although they are not
   grace, yet they serve to stir up and give an edge unto grace, and to
   draw it out unto exercise, whereby it is strengthened and increased.
   And they have an influence into glory; for it is by the abilities which
   they give that some are made wise and effectual instruments for the
   "turning of many to righteousness," who "shall shine as the brightness
   of the firmament, and as the stars for ever and ever," Dan. xii. 3. But
   the unbelief, ingratitude, and lusts of men can spoil these, and any
   other good things whatever. And these things will afterward in
   particular fall under our consideration. In general, to be made
   partaker of the Holy Ghost is an inestimable privilege and advantage,
   and as such is proposed by our Saviour, John xiv. 17.

   Secondly, God is said to send him: Ps. civ. 30, "Thou sendest forth thy
   Spirit;" John xiv. 26, "The Father will send the Holy Ghost in my
   name." This is also spoken of the Son: "I will send unto you the
   Comforter from the Father," chap. xv. 26, xvi. 7. And in the
   accomplishment of that promise, it is said he "shed him forth," Acts
   ii. 33; Gal. iv. 6, "God hath sent forth the Spirit of his Son into
   your hearts;" and in other places the same expression is used. Now,
   this, upon the matter, is the same with the former, of giving him,
   arguing the same authority, the same freedom, the same bounty. Only,
   the word naturally includes in its signification a respect unto a local
   motion. He which is sent removeth from the place where he was, from
   whence he is sent, unto a place where he was not, whither he was sent.
   Now, this cannot properly be spoken of the Holy Ghost; for he being God
   by nature is naturally omnipresent, and an omnipresence is inconsistent
   with a local mutation. So the Psalmist expressly: Ps. cxxxix. 7, 8,
   "Whither shall I go from thy Spirit? or whither shall I flee from thy
   presence? If I ascend up into heaven," etc. There must, therefore, a
   metaphor be allowed in this expression, but such a one as the
   Scripture, by the frequent use of it, hath rendered familiar unto us.
   Thus God is said to "come out of his place," to "bow the heavens and
   come down;" to "come down and see what is done in the earth," Isa.
   xxvi. 21; Ps. cxliv. 5; Gen. xviii. 21. That these things are not
   spoken properly of God, who is immense, all men acknowledge. But when
   God begins to work in any place, in any kind, where before he did not
   do so, he is said to come thither; for so must we do, -- we must come
   to a place before we can work in it. Thus, the sending of the Holy
   Ghost includeth two things as added unto his being given:-- 1. That he
   was not before in or with that person, or amongst those persons, for
   that especial work and end which he is sent for. He may be in them and
   with them in one respect, and be afterward said to be sent unto them in
   another. So our Lord Jesus Christ promiseth to send the Holy Ghost unto
   his disciples as a comforter, whom they had received before as a
   sanctifier. "I will," saith he, "send him unto you; and ye know him,
   for he dwelleth with you," John xiv. 17, xvi. 7. He did so as a
   sanctifier before he came unto them as a comforter. But in every coming
   of his, he is sent for one especial work or another; and this
   sufficiently manifests that in his gifts and graces he is not common
   unto all. A supposition thereof would leave no place for this especial
   act of sending him, which is done by choice and distinction of the
   object. Much less is he a light which is always in all men, and which
   all men may be in if they please; for this neither is nor can be absent
   in any sense from anyone at any time. 2. It denotes an especial work
   there or on them, where and on whom there was none before of that kind.
   For this cause is he said to be sent of the Father. [44] No local
   motion, then, is intended in this expression, only there is an allusion
   thereunto; for as a creature cannot produce any effects where it is
   not, until it either be sent thither or go thither of its own accord,
   so the Holy Ghost produceth not the blessed effects of his power and
   grace but in and towards them unto whom he is given and sent by the
   Father. How, in answer hereunto, he is said himself to come, shall be
   afterward declared. And it is the person of the Spirit which is said to
   be thus sent; for this belongs unto that holy dispensation of the
   several persons of the Trinity in the work of our salvation. And herein
   the Spirit, in all his operations, is considered as sent of the Father,
   for the reasons before often intimated.

   Thirdly, God is said to minister the Spirit: Gal. iii. 5, "He that
   ministereth to you the Spirit." Ho oun epichoregion humin to Pneuma; --
   "He that giveth you continual or abundant supplies of the Spirit."
   Choregeo is "to give a sufficiency of any thing;" and choregia and
   choregema are dimensum, "a sufficiency of provision." An addition
   thereunto is epichoregia, whereby the communication of the Spirit is
   expressed: Phil. i. 19," For I know that this shall turn to my
   salvation through your prayers," kai epichoregias tou Pneumatos Iesou
   Christou, "and the additional supply of the Spirit of Jesus Christ."
   That Spirit and its assistance he had before received, but he yet stood
   in need of a daily farther supply. So is the word used constantly for
   the adding of one thing to another, or one degree of the same thing
   unto another: 2 Pet. i. 5, Epichoregesate en te pistei humon ten
   areten; -- "Add to your faith virtue;" or, "In your faith make an
   increase of virtue." When, therefore, God is thus said to "minister the
   Spirit," it is his continual giving out of additional supplies of his
   grace by his Spirit which is intended; for the Holy Spirit is a
   voluntary agent, and distributes unto everyone as he will. When,
   therefore, he is given and sent unto any, his operations are limited by
   his own will and the will of him that sends him; and therefore do we
   stand in need of supplies of him and from him; which are the principal
   subject-matter of our prayers in this world.

   Fourthly, God is said to put his Spirit in or upon men; and this also
   belongeth unto the manner of his dispensation: Isa. xlii. 1, "Behold my
   servant, whom I uphold; I have put my Spirit upon him." The word there,
   indeed, is nchty?, "I have given my Spirit upon him;" but because lyv?,
   "upon him," is joined to it, it is by ours rendered by "put." As also
   Ezek. xxxvii. 14, where vkm?, "in you," is added; -- "Put my Spirit in
   you." The same is plainly intended with that, Isa. lxiii. 11, hsm bqrbv
   'trvch qdsv? -- "That put his Holy Spirit in the midst of them." Hence,
   ntty?, "I have given," or "I will give," Isa. xlii. 1, is rendered by
   theso, Matt. xii. 18: Theso to Pneuma mou ep' auton, -- "I will put my
   Spirit upon him." The word nchn?, then, used in this sense, doth not
   denote the granting or donation of any thing, but its actual bestowing,
   as svm? doth. And it is the effectual acting of God in this matter that
   is intended. He doth not only give and send his Spirit unto them to
   whom he designs so great a benefit and privilege, but he actually
   collates and bestows him upon them. [45] He doth not send him unto
   them, and leave it in their wills and power whether they will receive
   him or no, but he so effectually collates and puts him in them or upon
   them as that they shall be actually made partakers of him. He
   efficaciously endows their hearts and minds with him, for the work and
   end which he is designed unto. So Exod. xxxi. 6, "I have put wisdom,"
   is as much as, "I have filled them with wisdom," verse 2. So, then,
   where God intendeth unto any the benefit of his Spirit, he will
   actually and effectually collate him upon them. He doth not, indeed,
   always do this in the same manner. Sometimes he doth it, as it were, by
   a surprisal, when those who receive him are neither aware of it nor do
   desire it. So the Spirit of the Lord, as a Spirit of prophecy, came
   upon Saul, when his mind was remote and estranged from any such
   thoughts. In like manner, the Spirit of God came upon Eldad and Medad
   in the camp, when the other elders went forth unto the tabernacle to
   receive him, Num. xi. 27. And so the Spirit of prophecy came upon most
   of the prophets of old, without either expectation or preparation on
   their parts. So Amos giveth an account of his call unto his office,
   chap. vii. 14, 15. "I was," saith he, "no prophet, neither was I a
   prophet's son; but I was an herdman, and a gatherer of sycomore fruit:
   and the Lord took me as I followed the flock, and the Lord said unto
   me, Go, prophesy." He was not brought up with any expectation of
   receiving this gift, he had no preparation for it; but God surprised
   him with his call and gift as he followed the flock. Such, also, was
   the call of Jeremiah, chap. i. 5-7. So vain is the discourse of
   Maimonides on this subject, prescribing various natural and moral
   preparations for the receiving of this gift. But these things were
   extraordinary. Yet I no way doubt but that God doth yet continue to
   work grace in many by such unexpected surprisals; the manner whereof
   shall be afterward inquired into. But sometimes, as to some gifts and
   graces, God doth bestow his Spirit where there is some preparation and
   cooperation on our part; but wherever he designs to put or place him,
   he doth it effectually.

   Fifthly, God is said to pour him out, and that frequently: Prov. i. 23,
   hnh 'byh lkm rvchy?, -- "Behold, I will pour out my Spirit unto you."
   nv? signifies "ebullire more scaturiginis," -- "to bubble up as a
   fountain." [46] Hence, the words are rendered by Theodotion, Anabluso
   humin Pneuma mou, -- "Scaturire faciam," -- "I will cause my Spirit to
   spring out unto you as a fountain." And it is frequently applied unto
   speaking, when it signifies "eloqui aut proferre verba more
   scaturiginis." See Ps. lxxviii. 2, cxlv. 7. And bh?, also, which some
   take to be the root of, 'byh?, Prov. i. 23, hath the same
   signification. And the word hath a double lively metaphor: for the
   proceeding of the Spirit from the Father is compared to the continual
   rising of the waters of a living spring; and his communication unto us
   to the overflowing of those waters, yet guided by the will and wisdom
   of God: Isa. xxxii. 15, "Until the Spirit be poured upon us from on
   high, and the wilderness be a fruitful field," -- ryrh lynv rvch
   mmrvm?. rh? is, indeed, sometimes "to pour out," but more properly and
   more commonly "to uncover," "to make bare," "to reveal;" -- "Until the
   Spirit be revealed from on high." There shall be such a plentiful
   communication of the Spirit as that he and his work shall be made open,
   revealed, and plain; or, the Spirit shall be bared, as God is said to
   make his arm bare when he will work mightily and effectually, chap.
   lii. 10. Chap. xliv. 3, "I will pour my Spirit upon thy seed, and my
   blessing upon thine offspring." ytsq?, the word here, is so to pour a
   thing out as that it cleaveth unto and abideth on that which it is
   poured out upon; as the Spirit of God abides with them unto whom he is
   communicated. Ezek. xxxix. 29, "I have poured out my Spirit upon the
   house of Israel," -- sphkty?, another word: this is properly to pour
   out, and that in a plentiful manner, [and is] the same word that is
   used in that great promise, Joel ii. 28, which is rendered, Acts ii.
   17, by ekcheo, "effundam," -- "I will pour out my Spirit;" and the same
   thing is again expressed by the same word, chap. x. 45, "On the
   Gentiles also was poured out the gift of the Holy Ghost."

   Let us, then, briefly consider the importance of this expression. And
   one or two things may be observed concerning it in general; as, -- 1.
   Wherever it is used, it hath direct respect unto the times of the
   gospel. Either it is a part of the promises concerning it, or of the
   story of their accomplishment under it. But wherever it is mentioned,
   the time, state, and grace of the gospel are intended in it: for the
   Lord Christ was "in all things to have the pre-eminence," Col. i. 18;
   and, therefore, although God gave his Spirit in some measure before,
   yet he poured him not out until he was first anointed with his
   fullness. 2. There is a tacit comparison in it with some other time and
   season, or some other act of God, wherein or whereby God gave his
   Spirit before, but not in the way and manner that he intended now to
   bestow him. A larger measure of the Spirit to be now given than was
   before, or is signified by any other expressions of the same gift, is
   intended in this word.

   Three things are therefore comprised in this expression:-- 1. An
   eminent act of divine bounty. Pouring forth is the way whereby bounty
   from an all-sufficing fullness is expressed; as "The clouds, filled
   with a moist vapour, pour down rain," Job xxxvi. 27, until "it water
   the ridges of the earth abundantly, settling the furrows thereof, and
   making it soft with showers," as Ps. lxv. 10; which, with the things
   following in that place, verses 11-13, are spoken allegorically of this
   pouring out of the Spirit of God from above. Hence, God is said to do
   this richly: Tit. iii. 6, "The renewing of the Holy Ghost," hou
   execheen eph' hemas plousios, "which he hath poured on us richly," --
   that is, on all believers who are converted unto God; -- for the
   apostle discourseth not of the extraordinary gifts of the Holy Ghost,
   which were then given forth in a plentiful manner, but of that grace of
   the Holy Ghost whereby all that believe are regenerated, renewed, and
   converted unto God; for so were men converted of old by a rich
   participation of the Holy Ghost, and so they must be still, whatever
   some pretend, or die in their sins. And by the same word is the bounty
   of God in other things expressed: "The living God, who giveth us richly
   all things to enjoy," 1 Tim. vi. 17. 2. This pouring out hath respect
   unto the gifts and graces of the Spirit, and not unto his person: for
   where he is given, he is given absolutely, and as to himself not more
   or less; but his gifts and graces may be more plentifully and
   abundantly given at one time than at another, to some persons than to
   others. Wherefore this expression is metonymical, that being spoken of
   the cause which is proper to the effect; the Spirit being said to be
   poured forth, because his graces are so. 3. Respect is had herein unto
   some especial works of the Spirit. Such are the purifying or
   sanctifying, and the comforting or refreshing [of] them on whom he is
   poured. With respect unto the first of these effects, he is compared
   both unto fire and water; for both fire and water have purifying
   qualities in them, though towards different objects, and working in a
   different manner. So, by fire are metals purified and purged from their
   dross and mixtures; and by water are all other unclean and defiled
   things cleansed and purified. Hence, the Lord Jesus Christ, in his work
   by his Spirit, is at once compared unto a "refiner's fire" and to
   "fullers' soap," Mal. iii. 2, 3, because of the purging, purifying
   qualities that are in fire and water. And the Holy Ghost is expressly
   called a "Spirit of burning," Isa. iv. 4; for by him are the vessels of
   the house of God that are of gold and silver refined and purged, as
   those that are but of wood and stone are consumed. And when it is said
   of our Lord Jesus that he should "baptize with the Holy Ghost and with
   fire," Luke iii. 16, it is but hen dia duoin, the same thing doubly
   expressed; and, therefore, mention is made only of the "Holy Ghost,"
   John i. 33. But the Holy Ghost was, in his dispensation, to purify and
   cleanse them as fire doth gold and silver. And on the same account is
   he compared to water, Ezek. xxxvi. 25, "I will sprinkle clean water
   upon you, and ye shall be clean;" which is expounded, verse 26, by "A
   new spirit will I put within you;" which God calls his Spirit, verse
   27. So our Saviour calls him "rivers of water," John vii. 38, 39: see
   Isa. xliv. 3. And it is with regard unto his purifying, cleansing, and
   sanctifying our natures that he is thus called. With respect,
   therefore, in an especial manner, hereunto is he said to be poured out.
   So our apostle expressly declares, Tit. iii. 4-6. Again, it respects
   his comforting and refreshing them on whom he is poured. Hence is he
   said to be poured down from above as rain that descends on the earth:
   Isa. xliv. 3, "I will pour water upon him that is thirsty, and floods
   upon the dry ground," -- that is, "I will pour my Spirit on thy seed,
   and my blessing upon thine offspring; and they shall spring up as among
   the grass, as willows by the water courses," verse 4; see chap. xxxv.
   6, 7. He comes upon the dry, parched, barren ground of the hearts of
   men, with his refreshing, fructifying virtue and blessing, causing them
   to spring and bring forth fruits in holiness and righteousness to God,
   Heb. vi. 7. And in respect unto his communication of his Spirit is the
   Lord Christ said to "come down like rain upon the mown grass, as
   showers that water the earth," Ps. lxxii. 6. The good Lord give us
   always of these waters and refreshing showers!

   And these are the ways, in general, whereby the dispensation of the
   Spirit from God, for what end or purpose soever it be, is expressed.

   II. We come nextly to consider what is ascribed unto the Spirit himself
   in a way of compliance with these acts of God whereby he is given and
   administered. Now, these are such things or actions as manifest him to
   be a voluntary agent, and that not only as to what he acts or doth in
   men, but also as to the manner of his coming forth from God, and his
   application of himself unto his work. And these we must consider as
   they are declared unto us in the Scripture.

   The first and most general expression hereof is, that he proceedeth
   from the Father; and being the Spirit of the Son, he proceedeth from
   him also in like manner: John xv. 26, "The Spirit of truth, which
   proceedeth from the Father, he shall testify of me." There is a twofold
   ekporeusis or "procession" of the Holy Ghost. The one is phusike or
   hupostatike, "natural" or "personal." This expresseth his eternal
   relation to the persons of the Father and the Son. He is of them by an
   eternal emanation or procession. [47] The manner hereof unto us, in
   this life, is incomprehensible; therefore it is rejected by some, who
   will believe no more than they can put their hands into the sides of.
   And yet are they forced, in things under their eyes, to admit of many
   things which they cannot perfectly comprehend! But we live by faith,
   and not by sight. [48] This is enough unto us, that we admit nothing in
   this great mystery but what is revealed. And nothing is revealed unto
   us that is inconsistent with the being and subsistence of God; for this
   procession or emanation includes no separation or division in or of the
   divine nature, but only expresseth a distinction in subsistence, by a
   property peculiar to the Holy Spirit. But this is not that which at
   present I intend. The consideration of it belongeth unto the doctrine
   of the Trinity in general, and hath been handled elsewhere. Secondly,
   There is an ekporeusis or "procession" of the Spirit, which is
   oikonomike or "dispensatory." This is the egress of the Spirit in his
   application of himself unto his work. A voluntary act it is of his
   will, and not a necessary property of his person. And he is said thus
   to proceed from the Father, because he goeth forth or proceedeth in the
   pursuit of the counsels and purposes of the Father, and, as sent by
   him, to put them into execution, or to make them effectual. And in like
   manner he proceedeth from the Son, sent by him for the application of
   his grace unto the souls of his elect, John xv. 26. It is true, this
   proves his eternal relation to the Father and the Son, as he proceeds
   from them, or receives his peculiar personal subsistence from them, for
   that is the ground of this order of operation; but it is his own
   personal voluntary acting that is intended in the expression. And this
   is the general notation of the original of the Spirit's acting in all
   that he doth:-- He proceedeth or cometh forth from the Father. Had it
   been only said that he was given and sent, it could not have been known
   that there was any thing of his own will in what he did, whereas he is
   said to "divide unto every man as he will;" but in that ekporeuetai, he
   proceedeth of his own accord unto his work, his own will and
   condescension are also asserted. And this his proceeding from the
   Father is in compliance with his sending of him to accomplish and make
   effectual the purposes of his will and the counsels of his grace.

   Secondly, To the same purpose he is said to come : John xv. 26, "When
   the Comforter is come." John xvi. 7, "If I go not away, the Comforter
   will not come." Verse 8, "And when he is come." So is he said to come
   upon persons. We so express it, 1 Chron. xii. 18, "The Spirit came upon
   Amasai," -- vrvch lvsh 'tmsy?. "And the Spirit clothed Amasai,"
   possessed his mind as a man's clothes cleave unto him. Acts xix. 6,
   "The Holy Ghost came on them, and they prophesied," elthe. Erchomai,
   "to come," is, as it were, the terminus ad quem of ekporeuomai, "going
   forth" or "proceeding;" for there is in these expressions an allusion
   unto a local motion, whereof these two words denote the beginning and
   the end. The first intendeth his voluntary application of himself to
   his work, the other his progress in it; such condescensions doth God
   make use of in the declaration of his divine actings, to accommodate
   them unto our understandings, and to give us some kind of apprehension
   of them. He proceedeth from the Father, as given by him; and cometh
   unto us, as sent by him. The meaning of both is, that the Holy Ghost,
   by his own will and consent, worketh, in the pursuit of the will of the
   Father, there and that, where and what, he did not work before. [49]
   And as there is no local motion to be thought of in these things, so
   they can in no tolerable sense be reconciled to the imagination of his
   being only the inherent virtue or an actual emanation and influence of
   the power of God. And hereby are our faith and obedience regulated in
   our dealing with God about him: for we may both pray the Father that he
   would give and send him unto us, according to his promise; and we may
   pray to him to come unto us to sanctify and comfort us, according to
   the work and office that he hath undertaken. This is that which we are
   taught hereby; for these revelations of God are for our instruction in
   the obedience of faith.

   Thirdly, He is said to fall on men: Acts x. 44, "While Peter yet spake
   these words, the Holy Ghost fell on all them which heard the word." So
   chap. xi. 15, where Peter, repeating the same matter, says, "The Holy
   Ghost fell on them, as on us at the beginning," -- that is, Acts ii. 4.
   A greatness and suddenness in a surprisal is intended in this word; as,
   when the fire fell down from heaven (which was a type of him) upon the
   altar and sacrifice of Elijah, the people that saw it were amazed, and
   falling on their faces, cried out, "The Lord he is the God!" 1 Kings
   xviii. 38, 39. When men are no way in expectation of such a gift, or
   when they have an expectation in general, but are suddenly surprised as
   to the particular season, it is thus declared. But wherever this word
   is used, some extraordinary effects evidencing his presence and power
   do immediately ensue, Acts x. 44-46; and so it was at the beginning of
   his effusion under the New Testament, chap. ii. 4, viii. 16.

   Fourthly, Being come, he is said to rest on the persons to whom he is
   given and sent: Isa. xi. 2, "And the Spirit of the Lord shall rest upon
   him." This is interpreted by "abiding" and "remaining," John i. 32, 33.
   Num. xi. 25, 26, "The Spirit of the Lord rested upon the elders." So
   the "spirit of Elijah rested on Elisha," 2 Kings ii. 15. 1 Pet. iv. 14,
   "The Spirit of glory and of God resteth on you." Two things are
   included herein:-- 1. Complacency; 2. Permanency. First, He is well
   pleased in his work wherein he rests. So where God is said to "rest in
   his love," he doth it with "joy" and "singing," Zeph. iii. 17. So doth
   the Spirit rejoice where he rests. Secondly, He abides where he rests.
   Under this notion is this acting of the Spirit promised by our Saviour:
   "He shall abide with you for ever," John xiv. 16. He came only on some
   men by a sudden surprisal, to act in them and by them some peculiar
   work and duty; to this end he only transiently affected their minds
   with his power; -- but where he is said to rest, as in the works of
   sanctification and consolation, there he abides and continues with
   complacency and delight.

   Fifthly, He is said to depart from some persons. So it is said of Saul,
   1 Sam. xvi. 14, "The Spirit of the Lord departed from him." And David
   prays that God would not "take his Holy Spirit from him," Ps. li. 11.
   And this is to be understood answerably unto what we have discoursed
   before about his coming and his being sent. As he is said to come, so
   is he said to depart; and as he is said to be sent, so is he said to be
   taken away. His departure from men, therefore, is his ceasing to work
   in them and on them as formerly; and as far as this is penal, he is
   said to be taken away. So he departed and was taken away from Saul,
   when he no more helped him with that ability for kingly government
   which before he had by his assistance. And this departure of the Holy
   Ghost from any is either total or partial only. Some on whom he hath
   been bestowed, for the working of sundry gifts for the good of others,
   with manifold convictions, by light and general assistance unto the
   performance of duties, he utterly deserts, and gives them up unto
   themselves and their own hearts' lusts. Examples hereof are common in
   the world. Men who have been made partakers of many "gifts of the Holy
   Ghost," and been in an especial manner enlightened, and, under the
   power of their convictions, carried out unto the profession of the
   gospel and the performance of many duties of religion, yet, being
   entangled by temptations, and overcome by the power of their lusts,
   relinquish all their beginnings and engagements, and turn wholly unto
   sin and folly. From such persons the Holy Ghost utterly departs, all
   their gifts dry up and wither, their light goeth out, and they have
   darkness instead of a vision. The case of such is deplorable; for "it
   had been better for them not to have known the way of righteousness,
   than, after they have known it, to turn from the holy commandment
   delivered unto them," 2 Pet. ii. 21. And some of these add despite and
   contempt of that whole work of the Spirit of God, whereof themselves
   were made partakers, unto their apostasy. And the condition of such
   profligate sinners is, for the most part, irrecoverable, Heb. vi. 4-6,
   x. 26-30. From some he withdraweth and departeth partially only, and
   that mostly but for a season; and this departure respects the grace,
   light, and consolation which he administers unto believers, as to the
   degrees of them, and the sense of them in their own souls. On whom he
   is bestowed to work these things in a saving way, from them he never
   utterly or totally departs. This our blessed Saviour plainly promiseth
   and asserteth: John iv. 14, "Whosoever drinketh of the water that I
   shall give him shall never thirst; but the water that I shall give him
   shall be in him a well of water springing up into everlasting life."
   That this well of "living water" is his sanctifying Spirit himself
   declares, chap. vii. 37-39. He who hath received him shall never have a
   thirst of total want and indigence anymore. Besides, he is given unto
   this end by virtue of the covenant of grace; and the promise is express
   therein that he shall "never depart from them" to whom he is given,
   Isa. lix. 21; Jer. xxxi. 33, xxxii. 39, 40; Ezek. xi. 19, 20. But now,
   as to the degrees and sensible effects of these operations, he may
   depart and withdraw from believers for a season. Hence they may be left
   unto many spiritual decays and much weakness, the things of grace that
   remain in them being as it were "ready to die," Rev. iii. 2; and they
   may apprehend themselves deserted and forsaken of God, -- so did Zion,
   Isa. xl. 27, xlix. 14: for therein doth God "hide himself," or "forsake
   his people for a small moment," chap. liv. 7, 8. He "hideth himself,
   and is wroth," chap. lvii. 17. These are the things which David so
   often and so bitterly complaineth of, and which with so much
   earnestness he contendeth and wrestleth with God to be delivered from.
   These are those spiritual desertions which some of late have laden with
   reproach, contempt, and scorn. All the apprehensions and complaints of
   the people of God about them, they would represent as nothing but the
   idle imaginations of distempered brains, or the effects of some
   disorder in their blood and animal spirits. I could, indeed, easily
   allow that men should despise and laugh at what is declared as the
   experience of professors at present, -- their prejudice against their
   persons will not allow them to entertain any thoughts of them but what
   are suited unto folly and hypocrisy; -- but at this I acknowledge I
   stand amazed, that whereas these things are so plainly, so fully, and
   frequently declared in the Scriptures, both as to the actings of God
   and his Holy Spirit in them, and as to the sense of those concerned
   about them; whereas the whole of God's dealings, and believers'
   application of themselves to him in this matter, are so graphically
   exemplified in sundry of the holy saints of old, as Job, David, Heman,
   and others; and great and plentiful provision is made in the Scripture
   for the direction, recovery, healing, and consolation of souls in such
   a condition; yet men professing themselves to be Christians, and to
   believe the word of God at least not to be a fable, should dare to cast
   such opprobrious reproaches on the ways and works of God. The end of
   these attempts can be no other but to decry all real intercourse
   between God and the souls of men, leaving only an outside form or shape
   of religion, not one jot better than atheism.

   Neither is it only what concerns spiritual desertions, whose nature,
   causes, and remedies, are professedly and at large handled by all the
   casuistical divines, even of the Roman church, but the whole work of
   the Spirit of God upon the hearts of men, with all the effects produced
   in them with respect unto sin and grace, that some men, by their odious
   and scurrilous expressions, endeavour to expose to contempt and scorn,
   S. P., [50] pp. 339-342. Whatever trouble befalls the minds of men upon
   the account of a sense of the guilt of sin; whatever darkness and
   disconsolation they may undergo through the displeasure of God, and his
   withdrawing of the wonted influences of his grace, love, and favour
   towards them; whatever peace, comfort, or joy, they may be made
   partakers of, by a sense of the love of God shed abroad in their hearts
   by the Holy Ghost, -- it is all ascribed, in most opprobrious language,
   unto melancholy reeks and vapours, whereof a certain and mechanical
   account may be given by them who understand the anatomy of the brain.
   To such a height of profane atheism is the daring pride and ignorance
   of some in our days arrived!

   There remaineth yet one general adjunct of the dispensation and work of
   the Holy Ghost, which gives a farther description of the manner of it,
   which I have left unto a single consideration. This is that which is
   mentioned, Heb. ii. 4, "God bearing them witness, both with signs and
   wonders, and with divers miracles," kai Pneumatos Hagiou merismois,
   "and gifts," say we, "of the Holy Ghost." But merismoi are
   "distributions" or "partitions;" and hence advantage is taken by some
   to argue against his very being. So Crellius contends that the Holy
   Ghost here is taken passively, or that the expression Pneumatos Hagiou
   is genetivus materiæ. Wherefore, he supposes that it followeth that the
   Holy Ghost himself may be divided into parts, so that one may have one
   part and parcel of him, and another may have another part. How
   inconsistent this is with the truth of his being and personality is
   apparent. But yet neither can he give any tolerable account of the
   division and partition of that power of God which he calls the "Holy
   Ghost," unless he will make the Holy Spirit to be a quality in us and
   not in the divine nature, as Justin Martyr affirms Plato to have done,
   and so to be divided. [51] And the interpretation he useth of the words
   is wrested, perverse, and foolish; for the contexture of them requires
   that the Holy Ghost be here taken actively, as the author of the
   distribution mentioned. He gives out of his gifts and powers unto men
   in many parts, not all to one, not all at once, not all in one way; but
   some to one, some to another, some at one time, some at another, and
   that in great variety. The apostle, therefore, in this place declares
   that the Holy Spirit gave out various gifts unto the first preachers of
   the gospel, for the confirmation of their doctrine, according to the
   promise of our Saviour, John xv. 26, 27. Of these he mentions in
   particular, first, Semeia, "signs;" that is, miraculous works, wrought
   to signify the presence of God by his power with them that wrought
   them, so giving out his approbation of the doctrine which they taught.
   Secondly, Terata, "prodigies" or "wonders," works beyond the power of
   nature or energy of natural causes, wrought to fill men with wonder and
   admiration, manifesting to theion, and surprising men with a sense of
   the presence of God. Thirdly, Dunameis, "mighty works" of several
   sorts, such as opening of the eyes of the blind, raising the dead, and
   the like. These being mentioned, there is added in general merismoi
   Pneumatos Hagiou, that is, mtnvt hrvch chqdvs?, "gifts of the Holy
   Ghost;" for these and other like things did the Holy Ghost work and
   effect to the end mentioned. And these distributions are from him as
   the signs and wonders were, -- that is, effects of his power: only
   there is added an intimation how they are all wrought by him; which is,
   by giving them a power for their operation, variously dividing them
   amongst those on whom they were bestowed, and that, as it is added,
   kata ten hautou thelesin, "according unto his own will." And this place
   is so directly and fully expounded, 1 Cor. xii. 7-11, that there is no
   room of exception left unto the most obstinate; and that place having
   been opened before, in the entrance of this discourse, I shall not here
   call it over again. These merismoi, therefore, are his gifts; which, as
   parts and parcels of his work, he giveth out in great variety. [52] To
   the same purpose are his operations described, Isa. xi. 2, 3, "The
   Spirit of the Lord shall rest upon him, the Spirit of wisdom and
   understanding, the Spirit of counsel and might, the Spirit of knowledge
   and of the fear of the Lord." He is first called "The Spirit of the
   Lord," to express his being and nature; and then he is termed "The
   Spirit of wisdom and of counsel," etc., -- that is, he who is the
   author of wisdom and counsel, and the rest of the graces mentioned, who
   divides and distributes them according to his own will. That variety of
   gifts and graces wherewith believers are endowed and adorned are these
   merismoi, or "distributions," of the Holy Spirit. Hence, the principal
   respect that we have unto him immediately, in our worship of him under
   the New Testament, is as he is the author of these various gifts and
   graces. So John, saluting the churches of Asia, prayeth for grace for
   them from God the Father, and from "the seven Spirits which are before
   his throne," Rev. i. 4; that is, from the Holy Spirit of God considered
   in his care of the church and his yielding supplies unto it, as the
   author of that perfection of gifts and graces which are, and are to be,
   bestowed upon it. So doth the number of "seven" denote. And, therefore,
   whereas our Lord Jesus Christ, as the foundation of his church, was
   anointed with all the gifts and graces of the Spirit in their
   perfection, it is said that upon that one stone should be "seven eyes,"
   Zech. iii. 9, -- all the gifts of the seven Spirits of God, or of that
   Holy Spirit which is the author of them all.

   All, therefore, that is pleaded for the division of the Holy Ghost from
   this place is built on the supposition that we have before rejected, --
   namely, that he is not a divine person, but an arbitrary emanation of
   divine power. And yet neither so can the division of the Holy Ghost
   pleaded for be with any tolerable sense maintained. Crellius says,
   indeed, "That all divine inspirations may be considered as one whole,
   as many waters make up one sea. In this respect the Holy Ghost is one,
   -- that is, one universal made up of many species;" This is totum
   logicum. And so he may be divided into his subordinate species! But
   what ground or colour is there for any such notions in the Scripture?
   Where is it said that all the gifts of the Holy Ghost do constitute or
   make up one Holy Ghost? or the Holy Ghost is one in general, because
   many effects are ascribed unto him? or that the several gifts of the
   Spirit are so many distinct kinds of it? The contrary unto all these is
   expressly taught, -- namely, that the one Holy Spirit worketh all these
   things as he pleaseth; so that they are all of them external acts of
   his will and power. And it is to as little purpose pleaded by the same
   author, "That he is divided as a natural whole into its parts, because
   there is mention of a measure and portion of him: so God is said not to
   give him to Jesus Christ by measure,' John iii. 34; and to every one of
   us is given grace according to the measure of the gift of Christ,' Eph.
   iv. 7;" -- as though one measure of him were granted unto one, and
   another measure to another! But this "measure" is plainly of his gifts
   and graces. These were bestowed on the Lord Christ in all their
   fullness, without any limitation, either as to kinds or degrees; they
   were poured into him according unto the utmost extent and capacity of
   human nature, and that under an inconceivable advancement by its union
   unto the Son of God. Others receive his gifts and graces in a limited
   proportion, both as to their kinds and degrees. To turn this into a
   division of the Spirit himself is the greatest madness. And casting
   aside prejudices, there is no difficulty in the understanding of that
   saying of God to Moses, Num. xi. 17, "I will take of the Spirit which
   is upon thee, and I will put it upon the elders;" for it is evidently
   of the gifts of the Spirit, enabling men for rule and government, that
   God speaketh, and not of the Spirit himself. Without any diminution of
   that Spirit in him, -- that is, of the gifts that he had received, --
   God gave unto them, as lighting their candle by his. And so, also, the
   "double portion of the spirit of Elijah," which Elisha requested for
   himself, was only a large and peculiar measure of prophetical light,
   above what other prophets which he left behind him had received, 2
   Kings ii. 9. He asked pysnym?, "os duorum" or "duplex;" to diploun
   meros. Or ta dipla This expression is first used, Deut. xxi. 17, where
   the double portion of the first-born is intended; so that probably it
   was such a portion among the other prophets as the first-born had among
   the brethren of the same family which he desired: and so it came to
   pass; whence, also, he had the rule and government of them.
     __________________________________________________________________

   [43] Apostelletai men to pneuma to hagion oikonomikos, energei de
   autexousios. -- Basil. Hom. xv. de Fide.

   [44] "Etenim si de loco procedit Spiritus et ad locum transit, et ipse
   Pater in loco invenietur et Filius: si de loco exit quem Pater mittit
   aut Filius, utique de loco transiens Spiritus et progediens, et Patrem
   sicut corpus secundum impias interpretationes relinquere videtur et
   Filium. Hoc secundum eos loquor qui dicunt quod habeat Spiritus
   descensorium motum ... Venit non de loco in locum, sed de dispositione
   constitutionis in salutem redemptionis." -- Ambros. de Spir. Sanc. lib.
   i. cap. 11.

   [45] "Quid igitur Spiritus Sancti operatione divinius, cum etiam
   benedictionum suarum præsulem Spiritum Deus ipse testetur, dicens,
   Ponam Spiritum meum super semen tuum, et benedictiones meas super
   filios tuos. Nulla enim potest esse plena benedictio nisi per
   infusionem Spiritus Sancti." -- Ambros. de Spir. Sanc. lib. i. cap. 7.

   [46] "Significat autem effusionis verbum largam et divitem muneris
   abundantiam; itaque cum unus quis alicubi aut duo Spiritum Sanctum
   accipiant non dicitur, Effundam de Spiritu meo,' sed tunc quando in
   universas gentes munus Spiritus Sancti redundaverit." -- Didym. de
   Spir. Sanc. lib. i.

   [47] "Spiritus Sanctus qui a Patre et Filio procedit, nec ipse coepit;
   quia processio ejus continua est, et ab eo qui non coepit." -- Ambros.
   in Symbol. Apostol., cap. 3."Spiritus quidem Sanctus nec ingenitus est
   nec genitus alicubi dicitur, ne si ingenitus diceretur sicut Pater, duo
   Patres in Sancta Trinitate intelligerentur; aut si genitus diceretur
   sicut Filius, duo itidem Filii in eadem estimarentur esse Sancta
   Trinitate: sed tantummodo procedere de Patre et Filio salva fide
   dicendum est. Qui tamen non de Patre procedit in Filium, et de Filio
   procedit ad sanctificandam creaturam, sicut quidam male intelligentes
   credendum esse putabant, sed simul de utroque procedit. Quia Pater
   talem genuit Filium, ut quemadmodum de se, ita et de illo quoque
   procedat Spiritus Sanctus." -- Aug. Serm. xxxviii. de Tempore.

   [48] Ou gar epeidan pampan akatalepton to Theion dia touto pou pantos
   medolos zetein peri autou proseken, all' en rastone ton tou biou
   katanaliskein chronon; kata de to metron to merithen ekasto para tou
   kuriou, tes gnoseos ten exetasin philoponos poieisthai; hoti men
   akatalepton akribos pepeismenous; eph' hoson de choroumen dia tes
   theorias, heautous ekeino sunaptontas. -- Justin. Martyr. Expositio
   Fidei de rectâ Confess.

   [49] "Nullus sine Deo, neque ullus non in Deo locus est. In coelis est,
   in inferno est, ultra maria est. Inest interior, excedit exterior.
   Itaque cum habet atque habetur, neque in aliquo ipse, neque non in
   omnibus est." -- Hilar. lib. i. de Trinitat.

   [50] These initials refer to Samuel Parker, in whose "Defence and
   Continuation of the Ecclesiastical Polity," 1671, the sentiments to
   which Owen objects will be found. For an account of Parker, see vol.
   xiii., p. 344 of Owen's works. -- Ed.

   [51] Tauta, oimai, saphos para ton propheton peri tou hagiou pneumatos
   memathekos Platon eis to tes aretes onoma metapheron phainetai. Homoios
   gar hosper hoi hieroi prophetai to hen kai to auto pneuma eis hepta
   pneumata merizesthai phasin, houto kai autos mian kai ten auten
   onomazon areten, tauten eis tessaras aretas merizesthai legei. --
   Justin. Martyr. ad Græc. Cohortat., [cap. xxxii.]Aliter statuit
   Cyprianus seu quisquis fuit author lib. de Spir. Sanc. inter opera
   Cypriani. "Hic est Spiritus Sanctus quem Magi in Ægypto tertii signi
   ostensione convicti, cum sua defecisse præstigia faterentur, Dei
   digitum appellabant, et antiquis philosophis ejus intimarunt præsentiam
   defuisse. Et licet de Patre et Filio aliqua sensissent Platonici,
   Spiritus tamen tumidus et humani appetitor favoris santificationem
   mentis divinæ mereri non potuit, et ubi ad profunditatem sacramentorum
   deventum est, omnis eorum caligavit subtilitas, nec potuit infidelitas
   sanctitudini propinquare" -- Cypr. de Spir. Sanc.

   [52] Ton tou hagiou; pneumatos axioumenon esti diaphora, pleion e
   elatton lambanonton toi hagiou pneumatos ton pisteuonton. -- Origen.
   Comment. in Matthæum.
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     __________________________________________________________________

                                    Book II.
     __________________________________________________________________

Chapter I. Peculiar operations of the Holy Spirit under the Old Testament
preparatory for the New.

   The work of the Spirit of God in the new creation; by some despised --
   Works under the Old Testament preparatory to the new creation --
   Distribution of the works of the Spirit -- The gift of prophecy; the
   nature, use, and end of it -- The beginning of prophecy -- The Holy
   Spirit the only author of it -- The name of a "prophet;" its
   signification, and his work -- Prophecy by inspiration; whence so
   called -- Prophets, how acted by the Holy Ghost -- The adjuncts of
   prophecy, or distinct ways of its communication -- Of articulate voices
   -- Dreams -- Visions -- Accidental adjuncts of prophecy -- Symbolical
   actions -- Local mutations -- Whether unsanctified persons might have
   the gift of prophecy -- The case of Balaam answered -- Of writing the
   Scriptures -- Three things required thereunto -- Of miracles -- Works
   of the Spirit of God in the improvement of the natural faculties of the
   minds of men in things political -- In things moral -- In things
   corporeal -- In things intellectual and artificial -- In preaching of
   the word.

   Having passed through these general things, which are of a necessary
   previous consideration unto the especial works of the Holy Ghost, I now
   proceed unto that which is the principal subject of our present design;
   and this is, the dispensation and work of the Holy Spirit of God with
   respect unto the new creation, and the recovery of mankind or the
   church of God thereby. A matter this is of the highest importance unto
   them that sincerely believe, but most violently, and of late
   virulently, opposed by all the enemies of the grace of God and our Lord
   Jesus Christ. The weight and concernment of the doctrine hereof have in
   part been spoken unto before. I shall at present add no farther
   considerations to the same purpose, but leave all that fear the name of
   God to make a judgment of it by what is revealed concerning it in the
   Scriptures, and the uses whereunto it is in them directed. Many, we
   know, will not receive these things; but whilst we keep ourselves, in
   the handling of them, unto that word whereby one day both we and they
   must either stand or fall, we need not be moved at their ignorance or
   pride, nor at the fruits and effects of them, in reproaches, contempt,
   and scorn: for echei Theos endikon omma.

   Now, the works of the Spirit, in reference unto the new creation, are
   of two sorts:-- First, Such as were preparatory unto it, under the Old
   Testament; for I reckon that the state of the old creation, as unto our
   living unto God, ended with the entrance of sin and giving the first
   promise. Whatever ensued thereon, in a way of grace, was preparatory
   for and unto the new. Secondly, Such as were actually wrought about it
   under the new. Those acts and workings of his which are common to both
   states of the church, -- as is his effectual dispensation of
   sanctifying grace towards the elect of God, -- I shall handle in common
   under the second head. Under the first, I shall only reckon up those
   that were peculiar unto that state. To make way hereunto I shall
   premise two general positions:--

   1. There is nothing excellent amongst men, whether it be absolutely
   extraordinary, and every way above the production of natural
   principles, or whether it consist in an eminent and peculiar
   improvement of those principles and abilities, but it is ascribed unto
   the Holy Spirit of God, as the immediate operator and efficient cause
   of it. This we shall afterward confirm by instances. Of old he was all;
   now, some would have him nothing.

   2. Whatever the Holy Spirit wrought in an eminent manner under the Old
   Testament, it had generally and for the most part, if not absolutely
   and always, a respect unto our Lord Jesus Christ and the gospel; and so
   was preparatory unto the completing of the great work of the new
   creation in and by him.

   And these works of the Holy Spirit may be referred unto the two sorts
   mentioned, namely, -- 1. Such as were extraordinary, and exceeding the
   whole compass of the abilities of nature, however improved and
   advanced; and, 2. Those which consist in the improving and exaltation
   of those abilities, to answer the occasions of life and use of the
   church.

   Those of the first sort may be reduced unto three heads:-- 1. Prophecy.
   2. Inditing of the Scripture. 3. Miracles. Those of the other sort we
   shall find:-- 1. In things political, as skill for government and rule
   amongst men. 2. In things moral, as fortitude and courage. 3. In things
   natural, as increase of bodily strength. 4. In gifts intellectual, --
   (1.) For things sacred, as to preach the word of God; (2.) In things
   artificial, as in Bezaleel and Aholiab. The work of grace on the hearts
   of men being more fully revealed under the New Testament than before,
   and of the same kind and nature in every state of the church since the
   fall, I shall treat of it once for all in its most proper place.

   I. 1. The first eminent gift and work of the Holy Ghost under the Old
   Testament, and which had the most direct and immediate respect unto
   Jesus Christ, was that of prophecy: for the chief and principal end
   hereof in the church was to foresignify him, his sufferings, and the
   glory that should ensue, or to appoint such things to be observed in
   divine worship as might be types and representations of him; for the
   chiefest privilege of the church of old was but to hear tidings of the
   things which we enjoy, Isa. xxxiii. 17. As Moses on the top of Pisgah
   saw the land of Canaan, and in spirit, the beauties of holiness to be
   erected therein, which was his highest attainment; so the best of those
   saints was to contemplate the King of saints in the land that was yet
   very far from them, or Christ in the flesh. And this prospect, which by
   faith they obtained, was their chiefest joy and glory, John viii. 56;
   yet they all ended their days as Moses did, with respect unto the type
   of the gospel state, Deut. iii. 24, 25. So did they, Luke x. 23, 24;
   "God having provided some better thing for us, that they without us
   should not be made perfect," Heb. xi. 40. That this was the principal
   end of the gift of prophecy Peter declares, 1 Epist. i. 9-12:
   "Receiving the end of your faith, the salvation of your souls. Of which
   salvation the prophets have inquired and searched diligently, who
   prophesied of the grace that should come unto you: searching what, or
   what manner of time the Spirit of Christ which was in them did signify,
   when it testified beforehand the sufferings of Christ, and the glory
   that should follow. Unto whom it was revealed, that not unto
   themselves, but unto us they did minister the things, which are now
   reported unto you." Some of the ancients apprehended that some things
   were spoken obscurely by the prophets, and not to be understood without
   great search, especially such as concerned the rejection of the Jews,
   lest they should have been provoked to abolish the Scripture itself;
   [53] but the sum and substance of the prophetical work under the Old
   Testament, with the light, design, and ministry of the prophets
   themselves, are declared in those words. The work was, to give
   testimony unto the truth of God in the first promise, concerning the
   coming of the blessed Seed. This was God's method:-- First, he gave
   himself immediately that promise which was the foundation of the
   church, Gen. iii. 15; then by revelation unto the prophets he confirmed
   that promise; after all which the Lord Christ was sent to make them all
   good unto the church, Rom. xv. 8. Herewithal they received fresh
   revelations concerning his person and his sufferings, with the glory
   that was to ensue thereon, and the grace which was to come thereby unto
   the church. Whilst they were thus employed and acted by the Holy Ghost,
   or the Spirit of Christ, they diligently endeavoured to come to an
   acquaintance with the things themselves, in their nature and efficacy,
   which were revealed unto them; [54] yet so as considering that not
   themselves, but some succeeding generations, should enjoy them in their
   actual exhibition. And whilst they were intent on these things, they
   searched also, as far as intimation was given thereof by the Spirit,
   after the time wherein all these things should be accomplished; both
   when it should be, and what manner of time it should be, or what would
   be the state and condition of the people of God in those days. This was
   the principal end of the gift of prophecy, and this the principal work
   and employment of the prophets: The first promise was given by God in
   the person of the Son, as I have proved elsewhere, Gen. iii. 15; but
   the whole explication, confirmation, and declaration of it, was carried
   on by the gift of prophecy.

   The communication of this gift began betimes in the world, and
   continued, without any known interruption, in the possession of someone
   or more in the church at all times, during its preparatory or
   subservient estate. After the finishing of the canon of the Old
   Testament, it ceased in the Judaical church until it had a revival in
   John the Baptist; who was therefore greater than any prophet that went
   before, because he made the nearest approach unto and the clearest
   discovery of the Lord Jesus Christ, the end of all prophecies. Thus God
   "spake by the mouth of his holy prophets," ton ap' aionos, "which have
   been since the world began," Luke i. 70. Adam himself had many things
   revealed unto him, without which he could not have worshipped God
   aright in that state and condition whereinto he was come; for although
   his natural light was sufficient to direct him unto all religious
   services required by the law of creation, yet was it not so unto all
   duties of that state whereinto he was brought by the giving of the
   promise after the entrance of sin. So was he guided unto the observance
   of such ordinances of worship as were needful for him and accepted with
   God, -- as were sacrifices. The prophecy of Enoch is not only
   remembered, but called over and recorded, Jude 14, 15. And it is a
   matter neither curious nor difficult to demonstrate, that all the
   patriarchs of old, before the flood, were guided by a prophetical
   spirit in the imposition of names on those children who were to succeed
   them in the sacred line. Concerning Abraham, God expressly saith
   himself that he was a prophet, Gen. xx. 7, -- that is, one who used to
   receive divine revelations.

   Now, this gift of prophecy was always the immediate effect of the
   operation of the Holy Spirit. So it is both affirmed in general and in
   all the particular instances of it. In the first way, we have the
   illustrious testimony of the apostle Peter: 2 Epist. i. 20, 21,
   "Knowing this first, that no prophecy of the Scripture is of any
   private interpretation. For the prophecy came not in old time by the
   will of man, but holy men of God spake as they were moved by the Holy
   Ghost." This is a principle among believers, this they grant and allow
   in the first place, as that which they resolve their faith into, --
   namely, that the "sure word of prophecy," which they in all things take
   heed unto, verse 19, was not a fruit of any men's private conceptions,
   nor was subject to the wills of men, so as to attain it or exercise it
   by their own ability; [55] but it was given by "inspiration of God," 2
   Tim. iii. 16: for the Holy Ghost, by acting, moving, guiding the minds
   of holy men, enabled them thereunto. This was the sole fountain and
   cause of all true divine prophecy that ever was given or granted to the
   use of the church. And, in particular, the coming of the Spirit of God
   upon the prophets, enabling them unto their work, is frequently
   mentioned. Micah declares in his own instance how it was with them all:
   Chap. iii. 8, "But truly I am full of power by the Spirit of the Lord,
   and of judgment, and of might, to declare unto Jacob his transgression,
   and to Israel his sin." It was from the Spirit of God alone that he had
   all his ability for the discharge of that prophetical office whereunto
   he was called. And when God would endow seventy elders with a gift of
   prophecy, he tells Moses that he would "take of the Spirit that was
   upon him," and give unto them for that purpose; that is, he would
   communicate of the same Spirit unto them as was in him. And where it is
   said at any time that God spake by the prophets, or that the word of
   God came to them, or God spake to them, it is always intended that this
   was the immediate work of the Holy Ghost. So says David of himself,
   "The Spirit of the Lord spake by me," or in me, "and his word was in my
   tongue," 2 Sam. xxiii. 2. Hence our apostle, repeating his words,
   ascribes them directly to the Holy Ghost: Heb. iii. 7, "Wherefore, as
   the Holy Ghost saith, To-day if ye will hear his voice;" and chap. iv.
   7, "Saying in David." So the words which are ascribed unto the "Lord of
   hosts," Isa. vi. 9, 10, are asserted to be the words of the Holy Ghost,
   Acts xxviii. 25-27. He spake to them, or in them, by his holy
   inspirations; and he spake by them in his effectual infallible guidance
   of them, to utter, declare, and write what they received from him,
   without mistake or variation.

   And this prophecy, as to its exercise, is considered two ways:-- First,
   precisely for the prediction or foretelling things to come; as the
   Greek word, and the Latin traduced from thence, do signify. So prophecy
   is a divine prediction of future things, proceeding from divine
   revelation. But the Hebrew nk'?, -- whence are nvy'?, "a prophet," and
   nvv'h?, "prophecy," -- is not confined unto any such signification,
   although predictions from supernatural revelation are constantly
   expressed by it. But in general, secondly, the word signifies no more
   but to speak out, interpret, and declare the mind or words of another.
   So God tells Moses that he would "make him a god unto Pharaoh," -- one
   that should deal with him in the name, stead, and power of God; and
   "Aaron his brother should be his prophet," Exod. vii. 1, -- that is,
   one that should interpret his meaning and declare his words unto
   Pharaoh, Moses having complained of the defect of his own utterance. So
   prophets are the "interpreters," the declarers of the word, will, mind,
   or oracles of God unto others. Such a one is described, Job xxxiii. 23.
   Hence, those who expounded the Scripture unto the church under the New
   Testament were called "prophets," and their work "prophecy," Rom. xii.
   6, 1 Cor. xiv. 31, 32; and under the Old Testament those that
   celebrated the praises of God with singing in the temple, according to
   the institution of David, are said therein to "prophesy," 1 Chron. xxv.
   2. And this name, nky'?, a "prophet," was of ancient use; for so God
   termed Abraham, Gen. xx. 7. Afterward, in common use, a prophet was
   called r'h? and chzh?, "a seer," because of their divine visions (and
   this was occasioned from those words of God concerning Moses, Num. xii.
   6-8; and this being the ordinary way of his revealing himself, --
   namely, by dreams and visions, -- prophets in those days, even from the
   death of Moses, were commonly called seers, which continued in use
   until the days of Samuel, 1 Sam. ix. 9); and 'ys'lhym?, "a man of God,"
   1 Sam. ii. 27; which name Paul gives to the preachers of the gospel, 1
   Tim. vi. 11, 2 Tim. iii. 17. And it is not altogether unworthy of
   observation what Kimchi notes, that the verb nv'? is most frequently
   used in the passive conjugation niphal, because it denotes a receiving
   of that from God by way of revelation which is spoken unto others in a
   way of prophecy. And as it lies before us as an extraordinary gift of
   the Holy Ghost, it is neither to be confined to the strict notion of
   prediction and foretelling, nor to be extended to every true
   declaration of the mind of God, but only to that which is obtained by
   immediate revelation.

   This peculiar gift, therefore, of the Holy Spirit we may a little
   distinctly inquire into; and two things concerning it may be
   considered:-- First, Its general nature; Secondly, The particular ways
   whereby especial revelation was granted unto any. First, For its nature
   in general, it consisted in inspiration. [56] So the apostle speaks of
   the prophecies recorded in the Scripture, 2 Tim. iii. 16: theopneustia,
   divine inspiration, was the original and cause of it. And the acting of
   the Holy Ghost in communicating his mind unto the prophets was called
   "inspiration" on a double account:-- First, In answer unto his name and
   nature. The name whereby he is revealed unto us signifieth "breath;"
   and he is called the "breath of God," whereby his essential relation to
   the Father and Son, with his eternal natural emanation from them, is
   expressed. And, therefore, when our Saviour gave him unto his
   disciples, as a proper instructive emblem of what he gave, he breathed
   upon them, John xx. 22. So also in the great work of the infusion of
   the reasonable soul into the body of man, it is said, God "breathed
   into his nostrils the breath of life," Gen. ii. 7. From hence, I say,
   it is, -- namely, from the nature and name of the Holy Spirit, -- that
   his immediate actings on the minds of men, in the supernatural
   communication of divine revelations unto them, is called "inspiration"
   or inbreathing. And the unclean spirit, counterfeiting his actings, did
   inspire his worshippers with a preternatural afflatus, by ways suited
   unto his own filthy vileness. Secondly, This holy work of the Spirit of
   God, as it is expressed suitably to his name and nature, so the
   meekness, gentleness, facility wherewith he works is intended hereby.
   He did, as it were, gently and softly breathe into them the knowledge
   and comprehension of holy things. It is an especial and immediate work,
   wherein he acts suitably unto his nature as a spirit, the spirit or
   breath of God, and suitably unto his peculiar, personal properties of
   meekness, gentleness, and peace. So his acting is inspiration, whereby
   he came within the faculties of the souls of men, acting them with a
   power that was not their own. It is true, when he had thus inspired any
   with the mind of God, they had no rest, nor could have, unless they
   declared it in its proper way and season: Jer. xx. 9, "Then I said, I
   will not make mention of him, nor speak any more in his name: but his
   word was in mine heart as a burning fire shut up in my bones, and I was
   weary with forbearing, and I could not stay." But this disturbance was
   from a moral sense of their duty, and not from any violent agitations
   of his upon their natures. And whereas sometimes trouble and
   consternation of spirit did befall some of the prophets in and under
   the revelations they received from him, it was on a double account:--
   First, Of the dreadful representations of things that were made unto
   them in visions. Things of great dread and terror were represented unto
   their fancies and imaginations. Secondly, Of the greatness and dread of
   the things themselves revealed, which sometimes were terrible and
   destructive, Dan. vii. 15, 28, viii. 27; Hab. iii. 16; Isa. xxi. 2-4.
   But his inspirations were gentle and placid.

   Secondly, The immediate effects of this inspiration were, that those
   inspired were moved or acted by the Holy Ghost: "Holy men of God
   spake," hupo Pneumatos Hagiou pheromenoi, 2 Pet. i. 21, -- "moved" or
   acted "by the Holy Ghost." And two things are intended hereby:-- First,
   The preparation and elevation of their intellectual faculties, their
   minds and understandings, wherein his revelations were to be received.
   He prepared them for to receive the impressions he made upon them, and
   confirmed their memories to retain them. He did not, indeed, so
   enlighten and raise their minds as to give them a distinct
   understanding and full comprehension of all the things themselves that
   were declared unto them; there was more in their inspirations than they
   could search into the bottom of. [57] Hence, although the prophets
   under the Old Testament were made use of to communicate the clearest
   revelations and predictions concerning Jesus Christ, yet in the
   knowledge and understanding of the meaning of them they were all
   inferior to John Baptist, as he was in this matter to the meanest
   believer, or "least in the kingdom of heaven." Therefore, for their own
   illumination and edification did they diligently inquire, by the
   ordinary means of prayer and meditation, into the meaning of the Spirit
   of God in those prophecies which themselves received by extraordinary
   revelation, 1 Pet. i. 10, 11. Nor did Daniel, who had those express
   representations and glorious visions concerning the monarchies of the
   world, and the providential alterations which should be wrought in
   them, understand what and how things would be in their accomplishment.
   That account he doth give of himself in the close of his visions, chap.
   xii. 8, 9. But he so raised and prepared their minds as that they might
   be capable to receive and retain those impressions of things which he
   communicated unto them. So a man tunes the strings of an instrument,
   that it may in a due manner receive the impressions of his finger, and
   give out the sound he intends. He did not speak in them or by them, and
   leave it unto the use of their natural faculties, their minds, or
   memories, to understand and remember the things spoken by him, and so
   declare them to others; but he himself acted their faculties, making
   use of them to express his words, not their own conceptions. And
   herein, besides other things, consists the difference between the
   inspiration of the Holy Spirit and those so called of the devil. The
   utmost that Satan can do, is to make strong impressions on the
   imaginations of men, or influence their faculties, by possessing,
   wresting, distorting the organs of the body and spirits of the blood.
   The Holy Spirit is in the faculties, and useth them as his organs. And
   this he did, secondly, with that light and evidence of himself, of his
   power, truth, and holiness, as left them liable to no suspicion whether
   their minds were under his conduct and influence or no. Men are subject
   to fall so far under the power of their own imaginations, through the
   prevalency of a corrupt distempered fancy, as to suppose them
   supernatural revelations; and Satan may, and did of old, and perhaps
   doth so still, impose on the minds of some, and communicate unto them
   such a conception of his insinuations, as that they shall for awhile
   think them to be from God himself. But in the inspirations of the Holy
   Spirit, and his actings of the minds of the holy men of old, he gave
   them infallible assurance that it was himself alone by whom they were
   acted, Jer. xxiii. 28. If any shall ask by what tekmeria, or infallible
   tokens, they might know assuredly the inspirations of the Holy Spirit,
   and be satisfied, with such a persuasion as was not liable to mistake,
   that they were not imposed upon, I must say plainly that I cannot tell,
   for these are things whereof we have no experience; nor is any thing of
   this nature, whatever some falsely and foolishly impute unto them who
   profess and avow an interest in the ordinary gracious workings of the
   Holy Ghost, pretended unto. What some frenetical persons, in their
   distempers or under their delusions, have boasted of, no sober or wise
   man esteems worthy of any sedate consideration. But this I say, it was
   the design of the Holy Ghost to give those whom he did thus
   extraordinarily inspire an assurance, sufficient to bear them out in
   the discharge of their duty, that they were acted by himself alone; for
   in the pursuit of their work, which they were by him called unto, they
   were to encounter various dangers, and some of them to lay down their
   lives for a testimony unto the truth of the message delivered by them.
   This they could not be engaged into without as full an evidence of his
   acting them as the nature of man in such cases is capable of. The case
   of Abraham fully confirms it. And it is impossible but that in those
   extraordinary workings there was, such an impression of himself, his
   holiness, and authority, left on their minds, as did secure them from
   all fear of delusion. Even upon the word, as delivered by them unto
   others, he put those characters of divine truth, holiness, and power,
   as rendered it axiopiston, "worthy to be believed," and not to be
   rejected without the highest sin by them unto whom it came. Much more
   was there such an evidence in it unto them who enjoyed its original
   inspiration. Secondly, He acted and guided them as to the very organs
   of their bodies whereby they expressed the revelation which they had
   received by inspiration from him. They spake as they were acted by the
   Holy Ghost. He guided their tongues in the declaration of his
   revelations, as the mind of a man guideth his hand in writing to
   express its conceptions. Hence David, having received revelations from
   him, or being inspired by him, affirms, in his expression of them, that
   "his tongue was the pen of a ready writer," Ps. xlv. 1; that is, it was
   so guided by the Spirit of God to express the conceptions received from
   him. And on this account God is said to speak by their mouths: "As he
   spake by the mouth of his holy prophets," Luke i. 70; -- all of whom
   had but one mouth on the account of their absolute consent and
   agreement in the same predictions; for this is the meaning of "one
   voice" or "one mouth" in a multitude. "The Holy Ghost spake by the
   mouth of David," Acts i. 16. For whatever they received by revelation,
   they were but the pipes through which the waters of it were conveyed,
   without the least mixture with any alloy from their frailties or
   infirmities. So, when David had received the pattern of the temple, and
   the manner of the whole worship of God therein by the Spirit, 1 Chron.
   xxviii. 12, he says, "All this the Lord made me understand in writing
   by his hand upon me, even all the works of this pattern," [58] verse
   19. The Spirit of God not only revealed it unto him, but so guided him
   in the writing of it down as that he might understand the mind of God
   out of what himself had written; or, he gave it him so plainly and
   evidently as if every particular had been expressed in writing by the
   finger of God.

   (1.) It remaineth that, as unto this first extraordinary work and gift
   of the Holy Ghost, we consider those especial ways and means which he
   made use of in the communication of his mind unto the prophets, with
   some other accidental adjuncts of prophecy. Some, following Maimonides
   in his "More Nebuchim," have, from the several ways of the
   communication of divine revelations, distinguished the degrees of
   prophecy or of the gifts of it, preferring one above another. This I
   have elsewhere disproved, "Exposition of the Epistle to the Hebrews,"
   chap. 1. Neither, indeed, is there, either hence or from any other
   ground, the least occasion to feign those eleven degrees of prophecy
   which he thought he had found out; much less may the spirit or gift of
   prophecy be attained by the ways he prescribes, and with Tatianus seems
   to give countenance unto. [59] The distinct outward manners and ways of
   revelation mentioned in the Scriptures may be reduced unto three
   heads:-- 1. Voices; 2. Dreams; 3. Visions. And the accidental adjuncts
   of it are two:-- 1. Symbolical actions; 2. Local mutations. The
   schoolmen, after Aquinas, 22. q. 174, a. 1, do commonly reduce the
   means of revelation unto three heads. For whereas there are three ways
   whereby we come to know any thing, -- 1. By our external senses; 2. By
   impressions on the fantasy or imagination; 3. By pure acts of the
   understanding: so God by three ways revealed his will unto the
   prophets, -- 1. By objects of their senses, as by audible voices; 2. By
   impressions on the imagination in dreams and visions; 3. By
   illustration or enlightening of their minds. But as this last way
   expresseth divine inspiration, I cannot acknowledge it as a distinct
   way of revelation by itself, for it was that which was absolutely
   necessary to give an infallible assurance of mind in the other ways
   also; and setting that aside, there is none of them but is obnoxious to
   delusion.

   First, God sometimes made use of an articulate voice, speaking out
   those things which he did intend to declare in words significant of
   them. So he revealed himself or his mind unto Moses, when he "spake
   unto him face to face, as a man speaketh unto his friend," Exod.
   xxxiii. 11; Num. xii. 8. And as far as I can observe, the whole
   revelation made unto Moses was by outward, audible, articulate voices,
   whose sense was impressed on his mind by the Holy Spirit; for an
   external voice without an inward elevation and disposition of mind is
   not sufficient to give security and assurance of truth unto him that
   doth receive it. So God spake to Elijah, 1 Kings xix. 12-18, as also to
   Samuel and Jeremiah, and it may be to all the rest of the prophets at
   their first calling and entrance into their ministry; for words formed
   miraculously by God, and conveyed sensibly unto the outward ears of
   men, carry a great majesty and authority with them. This was not the
   usual way of God's revealing his mind, nor is it signified by that
   phrase of speech, "The word of the Lord came unto me;" whereby no more
   is intended but an immediate revelation, by what way or means soever it
   was granted. Mostly this was by that secret effectual impression on
   their minds which we have before described. And these voices were
   either immediately created by God himself, as when he spake unto Moses,
   -- wherein the eminency of the revelation made unto him principally
   consisted, -- or the ministry of angels was used in the formation and
   pronunciation of them. But, as we observed before, the divine certainty
   of their minds to whom they were spoken, with their abilities
   infallibly to declare them unto others, was from an immediate internal
   work of the Spirit of God upon them. Without this the prophets might
   have been imposed on by external audible voices, nor would they by
   themselves give their minds an infallible assurance.

   Secondly, Dreams were made use of under the Old Testament to the same
   purpose, and unto them also I refer all those visions which they had in
   their sleep, though not called dreams; [60] and these, in this case,
   were the immediate operation of the Holy Ghost, as to the divine and
   infallible impressions they conveyed to the minds of men. Hence, in the
   promise of the plentiful pouring out of the Spirit, or communication of
   his gifts, mention is made of dreams: Acts ii. 17, "I will pour out of
   my Spirit upon all flesh: and your sons and your daughters shall
   prophesy, and your young men shall see visions, and your old men shall
   dream dreams." Not that God intended much to make use of this way of
   dreams and nocturnal visions under the New Testament; but the intention
   of the words is, to show that there should be a plentiful effusion of
   that Spirit which acted by these various ways and means then under the
   Old. Only, as to some particular directions God did sometimes continue
   his intimations by visions in the rest of the night. Such a vision had
   Paul, Acts xvi. 10. But of old this was more frequent. So God made a
   signal revelation unto Abraham, when the "deep sleep fell upon him, and
   horror of great darkness," Gen. xv. 12-16; and Daniel "heard the voice
   of the words" of him that spake unto him "when he was in a deep sleep,"
   Dan. x. 9. But this sleep of theirs I look not on as natural, but as
   that which God sent and cast them into, that therein he might represent
   the image of things unto their imaginations. So of old he caused a
   "deep sleep to fall upon Adam," Gen. ii. 21. The Jews distinguish
   between dreams and those visions in sleep, as they may be distinctly
   considered; but I cast them together under one head, of revelation in
   sleep. And this way of revelation was so common, that one who pretended
   to prophesy would cry out, chlmty chlmty?, "I have dreamed, I have
   dreamed," Jer. xxiii. 25. And by the devil's imitation of God's dealing
   with his church, this became a way of vaticination among the heathen
   also: Hom. i. 63, Kai gar t' onar ek Dios estin, -- "A dream is from
   Jupiter." And when the reprobate Jews were deserted as to all divine
   revelations, they pretended unto a singular skill in the interpretation
   of dreams; on the account of their deceit wherein they were
   sufficiently infamous.


   "Qualiacumque voles Judaei somia vendunt."

   [Juv., vi. 546.]

   Thirdly, God revealed himself in and by visions or representations of
   things to the in ward or outward senses of the prophets. And this way
   was so frequent that it bare the name for a season of all prophetical
   revelations; for so we observed before, that a prophet of old time was
   called a "seer," and that because in their receiving of their
   prophecies they saw visions also. So Isaiah terms his whole glorious
   prophecy, chzvn 'sr chzh?, "The vision which he saw," chap. i. 1;
   partly from the especial representations of things that were made unto
   him, chap. vi. 1-4; and partly, it may be, from the evidence of the
   things revealed unto him, which were cleared as fully to his mind as if
   he had had an ocular inspection of them. So, from the matter of them,
   prophecies began in common to be called "The burden of the Lord;" for
   he burdened their consciences with his word, and their persons with its
   execution. But when false prophets began to make frequent use and to
   serve themselves of this expression, it was forbidden, Jer. xxiii. 33,
   36; and yet we find that there is mention hereof about the same time,
   it may be, by Hab. i. 1; as also after the return from the captivity,
   Zech. ix. 1, Mal. i. 1. Either, therefore, this respected that only
   season wherein false prophets abounded, whom God would thus deprive of
   their pretence; or, indeed, the people, by contempt and scorn, did use
   that expression as that which was familiar unto the prophets in their
   denunciation of God's judgments against them, which God here rebukes
   them for and threatens to revenge. But none of the prophets had all
   their revelations by visions; nor doth this concern the communication
   of the gift of prophecy, but its exercise. And their visions are
   particularly recorded. Such were those of Isa. vi.; Jer. i. 11-16;
   Ezek. i., and the like. Now, these visions were of two sorts: [61] --
   1. Outward representations of things unto the bodily eyes of the
   prophets; 2. Inward representations unto their minds. 1. There were
   sometimes appearances of persons or things made to their outward
   senses; and herein God made use of the ministry of angels. Thus three
   men appeared unto Abraham, Gen. xviii. 1, 2; one whereof was the Son of
   God himself; the other two, ministering angels; as hath been proved
   elsewhere. So was the burning bush which Moses saw, Exod. iii. 2; the
   appearances without similitude of any living thing on mount Sinai at
   the giving of the law, Exod. xix.; the man that Joshua saw at the siege
   of Jericho, chap. v. 13, 14. Such were the seething-pot and almond-rod
   seen by Jeremiah, chap. i. 11, 13, as also his baskets of figs, [chap.
   xiv. 1-3;] and many more of the like kind might be instanced in. In
   these cases God made representations of things unto their outward
   senses. 2. They were made sometimes only to their minds. So it is said
   expressly that when Peter saw his vision of a sheet knit at the four
   comers, and let down from heaven to earth, he was in a "trance:"
   Epepesen ep' auton ekstasis, Acts x. 10. An "ecstasy seized on him,"
   whereby for a season he was deprived of the use of his bodily senses.
   And to this head I refer Daniel's and the apocalyptical visions.
   Especially I do so [refer] all those wherein a representation was made
   of God himself and his glorious throne; such as that of Micaiah, 1
   Kings xxii. 19-22; and Isa. vi.; and Ezek. i. It is evident that in all
   these there was no use of the bodily senses of the prophets, but only
   their minds were affected with the ideas and representation of things;
   but this was so effectual as that they understood not but that they
   also made use of their visive faculty. Hence Peter, when he was
   actually delivered out of prison, thought a good while that he had only
   "seen a vision," Acts xii. 9; for he knew how powerfully the mind was
   wont to be affected by them. Now, these visions of both sorts were
   granted unto the prophets to confirm their minds in the apprehension of
   the things communicated unto them for the instruction of others; for
   hereby they were deeply affected with them, whereunto a clear idea and
   representation of things doth effectually tend. But yet two things were
   required to render these visions direct and complete parts of divine
   revelation:-- 1. That the minds of the prophets were acted, guided, and
   raised in a due manner by the Holy Spirit for the receiving of them.
   This gave them their assurance that their visions were from God. 2. His
   enabling them faithfully to retain, and infallibly to declare, what was
   so represented unto them. For instance, Ezekiel receiveth a vision, by
   way of representation unto his mind of a glorious fabric of a temple,
   to instruct the church in the spiritual glory and beauty of
   gospel-worship which was to be introduced, chap. xli.-xlvi. It seems
   utterly impossible for the mind of man to conceive and retain at once
   all the harmonious structure, dimensions, and laws of the fabric
   represented. This was the peculiar work of the Holy Ghost, -- namely,
   to implant and preserve the idea presented unto him on his mind, and to
   enable him accurately and infallibly to declare it. So David affirms
   that the Spirit of God made him to understand the pattern of the temple
   built by Solomon, "in writing by his hand upon him."

   (2.) There were some accidental adjuncts of prophecy, which at some
   times accompanied it:--

   First, In the revelation of the will of God to the prophets, they were
   sometimes enjoined symbolical actions. So Isaiah was commanded to "walk
   naked and bare-foot," chap. xx. 1-3; Jeremiah, to dispose of a "linen
   girdle," chap. xiii. 1-5; Ezekiel, to "lie in the siege," chap. iv.
   1-3, and to remove the "stuff of his house," chap. xii. 3, 4; Hosea, to
   take "a wife of whoredoms, and children of whoredoms," chap. i. 2. I
   shall be brief in what is frequently spoken unto. Some of these things,
   as Isaiah's going naked, and Hosea's taking a wife of whoredoms,
   contain things in them against the light of nature and the express law
   of God, and of evil example unto others. None of these, therefore, can
   be granted to have been actually done; only these things were
   represented unto them in visions, to take the deeper impression upon
   them. And what they saw or did in vision they speak positively of their
   so seeing or doing: see Ezek. viii. For the other instances, I know
   nothing but that the things reported might be really performed, and not
   in vision only. And it is plain that Ezekiel was commanded to do the
   things he did in the sight of the people, for their more evident
   conviction, chap. xii. 4-6; and on the sight whereof they made inquiry
   what those things belonged unto them, chap. xxiv. 19.

   Secondly, Their revelations were accompanied with local mutations, or
   rather being carried and transported from one place unto another. So
   was it with chap. viii. 3, xi. 24. And it is expressly said that it was
   "in the visions of God." Falling, by divine dispensation, into a trance
   or ecstasy, wherein their outward senses were suspended [in] their
   operation, their minds and understandings were, unto their own
   apprehension, carried in a holy rapture from one place unto another:
   which was effected only by a divine and efficacious representation of
   the things unto them which were done in the places from whence they
   were really absent.

   And these are some of those accidents of prophetical revelations which
   are recorded in the Scripture; and it is possible that some other
   instances of the like nature may be observed. And all these belong to
   the polutropia tes theias epiluseos, or manifold variety of divine
   revelations, mentioned Heb. i. 1.

   But here a doubt of no small difficulty nor of less importance presents
   itself unto us, -- namely, whether the Holy Ghost did ever grant the
   holy inspirations, and the gift of prophecy thereby, unto men wicked
   and unsanctified; [62] for the apostle Peter tells us that "holy men
   spake of old as they were moved by the Holy Ghost," 2 Pet. i. 21, which
   seems to intimate that all those who were inspired and moved by him, as
   to this gift of prophecy, were holy men of God. [63] And yet, on the
   other hand, we shall find that true prophecies have been given out by
   men seeming utterly void of all sanctifying grace. And, to increase the
   difficulty, it is certain that great predictions, and those with
   respect unto Christ himself, have been given and made by men guided and
   acted for the most part by the devil. So was it with Balaam, who was a
   sorcerer that gave himself to diabolical enchantments and divinations;
   and, as such an one, was destroyed by God's appointment. Yea, at or
   about the same time wherein he uttered a most glorious prophecy
   concerning the Messiah, the Star of Jacob, being left unto his own
   spirit and inclination, he gave cursed advice and counsel for the
   drawing of the people of God into destructive and judgment-procuring
   sins, Num. xxxi. 16. And in the whole of his enterprise he thought to
   have satisfied his covetousness with a reward for cursing them by his
   enchantments. And yet this man not only professeth of himself that he
   "heard the words of God," and "saw the vision of the Almighty," Num.
   xxiv. 4, but did actually foretell and prophesy glorious things
   concerning Christ and his kingdom. Shall we, then, think that the Holy
   Spirit of God will immix his own holy inspirations with the wicked
   suggestions of the devil in a soothsayer? or shall we suppose that the
   devil was the author of those predictions, whereas God reproacheth
   false gods, and their prophets acted by them, that they could not
   declare the things that should happen, nor show the things that were to
   come afterward? Isa. xli. 22, 23. So, also, it is said of Saul that
   "the Spirit of the Lord departed from him, and an evil spirit terrified
   him," 1 Sam. xvi. 14; and yet, afterward, that the "Spirit of God came
   upon him, and he prophesied," chap. xix. 23. The old prophet at Bethel
   who lied unto the prophet that came from Judah, and that in the name of
   the Lord, seducing him unto sin and destruction, and probably defiled
   with the idolatry and false worship of Jeroboam, was yet esteemed a
   prophet, and did foretell what came to pass, 1 Kings xiii. 11-29.

   Sundry things may be offered for the solution of this difficulty; for,
   -- 1. As to that place of the apostle Peter, (1.) It may not be taken
   universally that all who prophesied at any time were personally holy,
   but only that for the most part so they were. (2.) He seems to speak
   particularly of them only who were penmen of the Scripture, and of
   those prophecies which remain therein for the instruction of the
   church; concerning whom I no way doubt but that they were all
   sanctified and holy. (3.) It may be that he understandeth not real
   inherent holiness, but only a separation and dedication unto God by
   especial office; which is a thing of another nature. 2. The gift of
   prophecy is granted not to be in itself and its own nature a
   sanctifying grace, nor is the inspiration so whereby it is wrought; for
   whereas it consists in an affecting of the mind with a transient
   irradiation of light in hidden things, it neither did nor could of
   itself produce faith, love, or holiness in the heart. Another work of
   the Holy Ghost was necessary hereunto. 3. There is, therefore, no
   inconsistency in this matter, that God should grant an immediate
   inspiration unto some that were not really sanctified. And yet I would
   not grant this to have been actually done without a just limitation;
   for whereas some were established to be prophets unto the church in the
   whole course of their lives, after their first call from God, as
   Samuel, Elijah, Elisha, Jeremiah, and the rest of the prophets
   mentioned in the Scripture, in like manner I no way doubt but they were
   all of them really sanctified by the Holy Spirit of God. But others
   there were who had only some occasional discoveries of hidden or future
   things made unto them, or fell into some ecstasies or raptures, with a
   supernatural agitation of their minds (as it is twice said of Saul),
   for a short season. And I see no reason why we may not grant, -- yea,
   from Scripture testimonies we must grant, -- that many such persons may
   be so acted by the Holy Spirit of God. So was it with wicked Caiaphas,
   who is said to "prophesy," John xi. 51; and a great prophecy indeed it
   was which his words expressed, greater than which there is none in the
   Scripture. But the wretch himself knew nothing of the importance of
   what was uttered by him. A sudden impression of the Spirit of God
   caused him, against his intention, to utter a sacred truth, and that
   because he was high priest; whose words were of great reputation with
   the people. [64] And as Balaam was overruled to prophesy and speak good
   of Israel, when he really designed and desired to curse them; so this
   Caiaphas, designing the destruction of Jesus Christ, brought forth
   those words which expressed the salvation of the world by his death. 4.
   For the difficulty about Balaam himself, who was a sorcerer, and the
   devil's prophet, I acknowledge it is of importance. But sundry things
   may be offered for the removal of it. Some do contend that Balaam was a
   prophet of God only; that indeed he gave himself unto judicial
   astrology, and the conjecture of future events from natural causes, but
   as to his prophecies, they were all divine; and the light of them,
   affecting only the speculative part of his mind, had no influence upon
   his will, heart, and affections, which were still corrupt. This
   Tostatus pleadeth for. But as it is expressly said that he "sought for
   enchantments," Num. xxiv. 1, so the whole description of his course and
   end gives him up as a cursed sorcerer: and he is expressly called
   hqvsm?, "the soothsayer," Josh. xiii. 22; which word though we have
   once rendered by "prudent," -- that is, one who prudently conjectureth
   at future events according unto present appearing causes, Isa. iii. 2,
   -- yet it is mostly used for a diabolical diviner or soothsayer. And
   for what he said of himself, that he "heard the words of God," and "saw
   the vision of the Almighty," it might be only his own boasting to
   procure veneration to his diabolical incantations. But in reputation we
   find he was in those days in the world; and supposed he was to utter
   divine oracles unto men. This God in his providence made use of to give
   out a testimony to the nations concerning the coming of the Messiah,
   the report whereof was then almost lost amongst men. In this condition
   it may be granted that the good Spirit of God, without the least
   reflection on the majesty and purity of his own holiness, did overrule
   the power of the devil, cast out his suggestions from the man's mind,
   and gave such an impression of sacred truths in the room of them as he
   could not but utter and declare: for that instant he did, as it were,
   take the instrument out of the hand of Satan, and, by his impression on
   it, caused it to give a sound according to his mind; which when he had
   done, he left it again unto his possession. And I know not but that he
   might do so sometimes with others among the Gentiles who were
   professedly given up to receive and give out the oracles of the devil.
   So he made the damsel possessed with a spirit of divination and
   soothsaying to acknowledge Paul and his companions to be "servants of
   the most high God," to "show to men the way of salvation," Acts xvi.
   16, 17. And this must be acknowledged by them who suppose that the
   sibyls gave out predictions concerning Jesus Christ, seeing the whole
   strain of their prophetical oracles were expressly diabolical. And no
   conspiracy of men or devils shall cause him to forego his sovereignty
   over them, and the using of them to his own glory. 5. The case of Saul
   is plain. The Spirit of the Lord who departed from him was the Spirit
   of wisdom, moderation, and courage, to fit him for rule and government,
   -- that is, the gifts of the Holy Ghost unto that purpose, which he
   withdrew from him; and the evil spirit that was upon him proceeded no
   farther but to the stirring up vexatious and disquieting affections of
   mind. And notwithstanding this molestation and punishment inflicted on
   him, the Spirit of God might at a season fall upon him, so as to cast
   him into a rapture or ecstasy, wherein his mind was acted and exercised
   in an extraordinary manner, and himself transported into actions that
   were not at all according unto his own inclinations. So is this case
   well resolved by Augustine. [65] And [as] for the old prophet at
   Bethel, 1 Kings xiii. 11-32, although he appears to have been an evil
   man, yet he was one whom God made use of to reveal his mind sometimes
   to that people; nor is it probable that he was under satanical
   delusions, like the prophets of Baal, for he is absolutely called a
   prophet, and the word of the Lord did really come unto him, verses
   20-22.

   2. The writing of the Scripture was another effect of the Holy Ghost,
   which had its beginning under the Old Testament. I reckon this as a
   distinct gift from prophecy in general, or rather, a distinct species
   or kind of prophecy: for many prophets there were divinely inspired who
   yet never wrote any of their prophecies, nor any thing else for the use
   of the church; and many penmen of the Scripture were no prophets, in
   the strict sense of that name. And the apostle tells us that the
   graphe, the scripture or writing itself, was by "inspiration of God," 2
   Tim. iii. 16; as David affirms that he had the pattern of the temple
   from the Spirit of God in writing, because of his guidance of him in
   putting its description into writing, 1 Chron. xxviii. 19. Now, this
   ministry was first committed unto Moses, who, besides the five books of
   the Law, probably also wrote the story of Job. Many prophets there were
   before him, but he was the first who committed the will of God to
   writing after God himself, who wrote the law in tables of stone; which
   was the beginning and pattern of the Scriptures. The writers of the
   historical books of the Old Testament before the captivity are unknown.
   The Jews call them nvy'ym r'svnym?, "the first" or "former prophets."
   Who they were in particular is not known; but certain it is that they
   were of the number of those holy men of God who of old wrote and spake
   as they were moved by the Holy Ghost. Hence are they called "prophets;"
   for although they wrote in an historical manner, as did Moses also,
   concerning things past and gone in their days, or it may be presently
   acted in their own times, yet they did not write them either from their
   own memory nor from tradition, nor from the rolls or records of time
   (although they might be furnished with and skilled in these things),
   but by the inspiration, guidance, and direction of the Holy Ghost.
   Hence are they called "prophets," in such a latitude as the word may be
   used in to signify any that are divinely inspired, or receive immediate
   revelations from God. And thus was it with all the penmen of the holy
   Scripture. As their minds were under that full assurance of divine
   inspiration which we before described, so their words which they wrote
   were under the especial care of the same Spirit; and were of his
   suggestion or inditing.

   There were, therefore, three things concurring in this work:-- First,
   The inspiration of the minds of these prophets with the knowledge and
   apprehension of the things communicated unto them. Secondly, The
   suggestion of words unto them to express what their minds conceived.
   Thirdly, The guidance of their hands in setting down the words
   suggested, or of their tongues in uttering them unto those by whom they
   were committed to writing, as Baruch wrote the prophecy of Jeremiah
   from his mouth, Jer. xxxvi. 4, 18. If either of these were wanting, the
   Scripture could not be absolutely and every way divine and infallible;
   for if the penmen of it were left unto themselves in any thing wherein
   that writing was concerned, who can secure us that nihil humani, no
   human imperfection, mixed itself therewithal? I know some think that
   the matter and substance of things only was communicated unto them, but
   as for the words whereby it was to be expressed, that was left unto
   themselves and their own abilities: and this they suppose is evident
   from that variety of style which, according to their various
   capacities, education, and abilities, is found amongst them. "This
   argues," as they say, "that the wording of their revelations was left
   unto themselves, and was the product of their natural abilities." This,
   in general, I have spoken unto elsewhere, and manifested what mistakes
   sundry have run into about the style of the holy penmen of the
   Scripture. Here I shall not take up what hath been argued and evinced
   in another place. I only say that the variety intended ariseth mostly
   from the variety of the subject-matters treated of; nor is it such as
   will give any countenance to the profaneness of this opinion, for the
   Holy Ghost in his work on the minds of men doth not put a force upon
   them, nor act them any otherwise than they are in their own natures,
   and with their present endowments and qualifications, meet to be acted
   and used. He leads and conducts them in such paths as wherein they are
   able to walk. The words, therefore, which he suggests unto them are
   such as they are accustomed unto, and he causeth them to make use of
   such expressions as were familiar unto themselves. So he that useth
   diverse seals maketh different impressions, though the guidance of them
   all be equal and the same; and he that toucheth skilfully several
   musical instruments, variously tuned, maketh several notes of music. We
   may also grant, and do, that they used their own abilities of mind and
   understanding in the choice of words and expressions: so the Preacher
   "sought to find out acceptable words," Eccles. xii. 10. But the Holy
   Spirit, who is more intimate unto the minds and skill of men than they
   are themselves, did so guide, act, and operate in them, as that the
   words they fixed upon were as directly and certainly from him as if
   they had been spoken to them by an audible voice. Hence "that which was
   written was upright, even words of truth," as in that place. This must
   be so, or they could not speak as they were moved by the Holy Ghost,
   nor could their writing be said to be of divine inspiration. Hence,
   ofttimes, in the original, great senses and significations depend on a
   single letter; as, for instance, in the change of the name of Abraham:
   and our Saviour affirms that every apex and iota of the law is under
   the care of God, as that which was given by inspiration from himself,
   Matt. v. 18. But I have on other occasions treated of these things, and
   shall not, therefore, here enlarge upon them. [66]

   3. The third sort of the immediate extraordinary operations of the Holy
   Ghost, absolutely exceeding the actings and compliance of human
   faculties, are miracles of all sorts, which were frequent under the Old
   Testament. Such were many things wrought by Moses and Joshua, Elijah
   and Elisha, with some others; those by Moses exceeding, if the Jews
   fail not in their computation, all the rest that are recorded in the
   Scripture. Now, these were all the immediate effects of the divine
   power of the Holy Ghost. He is the sole author of all real miraculous
   operations; for by "miracles" we understand such effects as are really
   beyond and above the power of natural causes, however applied unto
   operation. Now, it is said expressly that our Lord Jesus Christ wrought
   miracles (for instance, the casting out of devils from persons
   possessed) by the Holy Ghost; and if their immediate production were by
   him in the human nature of Jesus Christ, personally united unto the Son
   of God, how much more must it be granted that it was he alone by whose
   power they were wrought in those who had no such relation unto the
   divine nature! And, therefore, where they are said to be wrought by the
   "hand" or "finger of God," it is the person of the Holy Spirit which is
   precisely intended, as we have declared before. And the persons by whom
   they were wrought were never the real subjects of the power whereby
   they were wrought, as though it should be inherent and residing in them
   as a quality, Acts iii. 12, 16; only, they were infallibly directed by
   the Holy Ghost by word or action to pre-signify their operation. So was
   it with Joshua when he commanded the sun and moon to stand still, chap.
   x. 12. There was no power in Joshua, no, not [even] extraordinarily
   communicated to him, to have such a real influence upon the whole frame
   of nature as to effect so great an alteration therein: only, he had a
   divine warranty to speak that which God himself would effect; whence it
   is said that therein "the Lord hearkened unto the voice of a man,"
   verse 14. It is a vanity of the greatest magnitude in some of the Jews,
   as Maimonides, ("More Nebuch.," page 2, cap. xxxv.,) Levi B. Gerson on
   the place, and others, who deny any fixation of the sun and moon, and
   judge that it is only the speed of Joshua in subduing his enemies
   before the close of that day which is intended. This they contend for,
   lest Joshua should be thought to have wrought a greater miracle than
   Moses! But as the prophet Habakkuk is express to the contrary, chap.
   iii. 11, and their own Sirachides, cap. xlv., xlvi., so it is no small
   prevarication in some Christians to give countenance unto such a putid
   fiction. See Grot. in loc. It is so in all other miraculous operations,
   even where the parts of the bodies of men were made instrumental of the
   miracle itself, as in the gift of tongues. They who had that gift did
   not so speak from any skill or ability residing in them, but they were
   merely organs of the Holy Ghost, which he moved at his pleasure. Now,
   the end of all these miraculous operations was, to give reputation to
   the persons, and to confirm the ministry of them by whom they were
   wrought; for as at first they were the occasion of wonder and
   astonishment, so upon their consideration they evidenced the respect
   and regard of God unto such persons and their work. So when God sent
   Moses to declare his will in an extraordinary manner unto the people of
   Israel, he commands him to work several miracles or signs before them,
   that they might believe that he was sent of God, Exod. iv. 8, 9. And
   such works were called signs, because they were tokens and pledges of
   the presence of the Spirit of God with them by whom they were wrought.
   Nor was this gift ever bestowed on any man alone, or for its own sake;
   but it was always subordinate unto the work of revealing or declaring
   the mind of God.

   And these are the general heads of the extraordinary operations of the
   Holy Spirit of God in works exceeding all human or natural abilities,
   in their whole kind.

   II. The next sort of the operations of the Holy Ghost under the Old
   Testament, whose explanation was designed, is of those whereby he
   improved, through immediate impressions of his own power, the natural
   faculties and abilities of the minds of men; and these, as was
   intimated, have respect to things political, moral, natural, and
   intellectual, with some of a mixed nature:--

   1. He had in them respect unto things political. Such were his gifts
   whereby he enabled sundry persons unto rule and civil government
   amongst men. Government, or supreme rule, is of great concernment unto
   the glory of God in the world, and of the highest usefulness unto
   mankind. Without it the whole world would be filled with violence, and
   become a stage for all wickedness visibly and openly to act itself upon
   in disorder and confusion. And all men confess that unto a due
   management hereof unto its proper ends, sundry peculiar gifts and
   abilities of mind are required in them and needful for them who are
   called thereunto. These are they themselves to endeavour after, and
   sedulously to improve the measures which they have attained of them, --
   and where this is by any neglected, the world and themselves will
   quickly feed on the fruits of that negligence; -- but yet, because the
   utmost of what men may of this kind obtain by their ordinary
   endeavours, and an ordinary blessing thereon, is not sufficient for
   some especial ends which God aimed at in and by their rule and
   government, the Holy Ghost did oftentimes give an especial improvement
   unto their abilities of mind by his own immediate and extraordinary
   operation; and in some cases he manifested the effects of his power
   herein by some external, visible signs of his coming on them in whom he
   so wrought. So, in the first institution of the sanhedrim, or court of
   seventy elders, to bear together with Moses the burden of the people in
   their rule and government, the Lord is said to "put his Spirit upon
   them;" and [it is said] that "the Spirit rested on them:" Num. xi. 16,
   17, "And the Lord said unto Moses, Gather unto me seventy men of the
   elders of Israel, whom thou knowest to be the elders of the people, and
   officers over them. And I will take of the Spirit which is upon thee,
   and will put it upon them; and they shall bear the burden of the people
   with thee." Verse 25, "And the Lord took of the Spirit that was upon
   Moses, and gave it unto the seventy elders, and the Spirit rested upon
   them." That which these elders were called unto was a share in the
   supreme role and government of the people, which was before entirely in
   the hand of Moses. This the occasion of their call declares, verses
   11-15. And they were strym?, "inferior officers" before, such as they
   had in Egypt, who influenced the people by their counsel and
   arbitration, Exod. iii. 16, v. 6, xxiv. 1, 9. Now they had a supreme
   power in judgment committed to them, and were thence called 'lhym?, or
   "gods;" for these were they "unto whom the word of God came," who were
   thence called gods, John x. 34-36, Ps. lxxxii. 6, and not the prophets,
   who had neither power nor rule. And on them the Spirit of God that was
   in Moses rested; that is, wrought the same abilities for government in
   them as he had received, -- that is, wisdom, righteousness, diligence,
   courage, and the like, that they might judge the people wisely, and
   look to the execution of the law impartially. Now, when the Spirit of
   God thus rested on them, it is said "They prophesied, and did not
   cease," Num. xi. 25, 26; that is, they sang or spake forth the praises
   of God in such a way and manner as made it evident unto all that they
   were extraordinarily acted by the Holy Ghost. So is that word used, 1
   Sam. x. 10, and elsewhere. But this gift and work of prophecy was not
   the especial end for which they were endowed by the Spirit, for they
   were now called, as hath been declared, unto rule and government; but
   because their authority and rule was new among the people, God gave
   that visible sign and pledge of his calling them to their office, that
   they might have a due veneration of their persons, and acquiesce in
   their authority. And hence, from the ambiguity of that word vl' ysphv?,
   which we render "And did not cease," -- "They prophesied, and did not
   cease," verse 25, -- which may signify to "add" as well as to "cease,"
   many of the Jews affirm that they so prophesied no more but that day
   only: "They prophesied then, and added not," -- that is, to do so
   anymore. So when God would erect a kingdom amongst them, which was a
   new kind of government unto them, and designed Saul to be the person
   that should reign, it is said that he "gave him another heart," 1 Sam.
   x. 9, -- that is, "the Spirit of God came upon him," as it is elsewhere
   expressed, to endow him with that wisdom and magnanimity that might
   make him meet for kingly rule. And because he was new called from a low
   condition unto royal dignity, the communication of the Spirit of God
   unto him was accompanied with a visible sign and token, that the people
   might acquiesce in his government, who were ready to despise his
   person; for he had also an extraordinary afflatus of the Spirit,
   expressing itself in a "visible rapture," verses 10, 11. And in like
   manner he dealt with others. For this cause, also, he instituted the
   ceremony of anointing at their inauguration; for it was a token of the
   communication of the gifts of the Holy Ghost unto them, though respect
   was had therein to Jesus Christ, who was to be anointed with all his
   fullness, of whom they were types unto that people. Now, these gifts
   for government are natural and moral abilities of the minds of men;
   such as are prudence, righteousness, courage, zeal, clemency, and the
   like. And when the Holy Ghost fell upon any persons to enable them for
   political rule and the administration of the civil power, he did not
   communicate gifts and abilities unto them quite of another kind, but
   only gave them an extraordinary improvement of their own ordinary
   abilities. And, indeed, so great is the burden wherewith a just and
   useful government is attended, so great and many are the temptations
   which power and a confluence of earthly things will invite and draw
   towards them, that without some especial assistance of the Holy Spirit
   of God, men cannot choose but either sink under the weight of it, or
   wretchedly miscarry in its exercise and management. This made Solomon,
   when God, in the beginning of his reign, gave him his option of all
   earthly desirable thing, to prefer wisdom and knowledge for rule before
   them all, 2 Chron. i. 7-12; and this he received from him who is the
   "Spirit of wisdom and understanding," Isa. xi. 2. And if the rulers of
   the earth would follow this example, and be earnest with God for such
   supplies of his Spirit as might enable them unto a holy, righteous
   discharge of their office, it would, in many places, be better with
   them and the world than it is or can be where is the state of things
   described Hos. vii. 3-5. Now, God of old did carry this dispensation
   out of the pale of the church, for the effecting of some especial ends
   of his own; and I no way question but that he continueth still so to
   do. Thus he anointed Cyrus, and calls him his "anointed" accordingly,
   Isa. xlv. 1; for Cyrus had a double work to do for God, in both parts
   whereof he stood in need of his especial assistance. He was to execute
   his judgments and vengeance on Babylon, as also to deliver his people,
   that they might re-edify the temple. For both these he stood in need
   of, and did receive, especial aid from the Spirit of God, though he was
   in himself but a "ravenous bird" of prey, chap. xlvi. 11: for the gifts
   of this Holy One in this kind wrought no real holiness in them on whom
   they were bestowed; they were only given them for the good and benefit
   of others, with their own success in what they attempted unto that
   purpose. Yea, and many on whom they are bestowed never consider the
   author of them, but sacrifice to their own nets and drags, and look on
   themselves as the springs of their own wisdom and ability. But it is no
   wonder that all regard unto the gifts of the Holy Ghost in the
   government of the world is despised, when his whole work in and towards
   the church itself is openly derided.

   2. We may add hereunto those especial endowments with some moral
   virtues, which he granted unto sundry persons for the accomplishment of
   some especial design. So he came upon Gideon and upon Jephthah, to
   anoint them unto the work of delivering the people from their
   adversaries in battle, Judges vi. 34, xi. 29. It is said before of them
   both that they were "men of valour," chap. vi. 12, xi. 1. This coming,
   therefore, of the Spirit of God upon them, and clothing of them, was
   his especial excitation of their courage, and his fortifying of their
   minds against those dangers they were to conflict withal. And this he
   did by such an efficacious impression of his power upon them as that
   both themselves received thereby a confirmation of their call, and
   others might discern the presence of God with them. Hence it is said
   that the "Spirit of the Lord clothed them," they being warmed in
   themselves and known to others by his gifts to and actings of them.

   3. There are sundry instances of his adding unto the gifts of the mind,
   whereby he qualified persons for their duties, even bodily strength,
   when that also was needful for the work whereunto he called them. Such
   was his gift unto Samson. His bodily strength was supernatural, a mere
   effect of the power of the Spirit of God; and, therefore, when he put
   it forth in his calling, it is said that "the Spirit of the Lord came
   mightily upon him," Judges xiv. 6, xv. 14, or wrought powerfully in
   him. And he gave him this strength in the way of an ordinance,
   appointing the growing of his hair to be the sign and pledge of it; the
   care whereof being violated by him, he lost for a season the gift
   itself.

   4. He also communicated gifts intellectual, to be exercised in and
   about things natural and artificial. So he endowed Bezaleel and Aholiab
   with wisdom and skill in all manner of curious workmanship, about all
   sorts of things, for the building and beautifying of the tabernacle,
   Exod. xxxi. 2, 3. Whether Bezaleel was a man that had before given
   himself unto the acquisition of those arts and sciences is altogether
   uncertain; but certain it is that his present endowments were
   extraordinary. The Spirit of God heightened, and improved, and
   strengthened the natural faculties of his mind to a perception and
   understanding of all the curious works mentioned in that place, and
   unto a skill how to contrive and dispose of them into the order
   designed by God himself. And, therefore, although the skill and wisdom
   mentioned differed not in the kind of it from that which others
   attained by industry, yet he received it by an immediate afflatus or
   inspiration of the Holy Ghost, as to that degree, at least, which he
   was made partaker of.

   Lastly, The assistance given unto holy men for the publishing and
   preaching of the word of God to others, -- as to Noah, who was "a
   preacher of righteousness," 2 Pet. ii. 5, for the conviction of the
   world and conversion of the elect, wherein the Spirit of God strove
   with men, Gen. vi. 3, and preached unto them that were disobedient, 1
   Pet. iii. 19, 20, -- might here also be considered, but that the
   explanation of his whole work in that particular will occur unto us in
   a more proper place.

   And thus I have briefly passed through the dispensation of the Spirit
   of God under the Old Testament. Nor have I aimed therein to gather up
   his whole work and all his actings, for then everything that is
   praise-worthy in the church must have been inquired into; for all
   without him is death, and darkness, and sin. All life, light, and power
   are from him alone. And the instances of things expressly assigned unto
   him which we have insisted on are sufficient to manifest that the whole
   being and welfare of the church depended solely on his will and his
   operations. And this will yet be more evident when we have also
   considered those other effects and operations of his, which being
   common to both states of the church, under the Old Testament and the
   New, are purposely here omitted, because the nature of them is more
   fully cleared in the gospel, wherein also their exemplifications are
   more illustrious. From him, therefore, was the word of promise and the
   gift of prophecy, whereon the church was founded and whereby it was
   built; from him was the revelation and institution of all the
   ordinances of religious worship; from him was that communication of
   gifts and gracious abilities which any persons received for the
   edification, rule, protection, and deliverance of the church. All these
   things were wrought by "that one and the self-same Spirit, which
   divideth to every man severally as he will." And if this were the state
   of things under the Old Testament, a judgment may thence be made how it
   is under the New. The principal advantage of the present state above
   that which is past, next unto the coming of Christ in the flesh,
   consists in the pouring out of the Holy Ghost upon the disciples of
   Christ in a larger manner than formerly; and yet I know not how it is
   come to pass that some men think that neither he nor his work is of any
   great use unto us. And whereas we find everything that is good, even
   under the Old Testament, assigned unto him as the sole immediate author
   of it, it is hard to persuade, with many, that he continues now to do
   almost any good at all; and what he is allowed to have any hand in, it
   is sure to be so stated as that the principal praise of it may redound
   unto ourselves. So diverse, yea, so adverse, are the thoughts of God
   and men in these things, where our thoughts are not captivated unto the
   obedience of faith!

   But we must shut up this discourse. It is a common saying among the
   Jewish masters that the gift of the Holy Ghost ceased under the second
   temple, or after the finishing of it. Their meaning must be, that it
   did so as to the gifts of ministerial prophecy, of miracles, and of
   writing the mind of God by inspiration for the use of the church.
   Otherwise there is no truth in their observation; for there were
   afterward especial revelations of the Holy Ghost granted unto many, as
   unto Simeon and Anna, Luke ii. 25-38; and others constantly receive of
   his gifts and graces, to enable them unto obedience, and fit them for
   their employments; for without a continuance of these supplies the
   church itself must absolutely cease.
     __________________________________________________________________

   [53] Semeiose d' hos tina men eiretai di' ainigmaton, tina di
   phaneroteron. Ta men houn di' epikrupseos hegoumai ton ek peritomes
   heneka kekallummenos apodedosthai, dia ta thespizomena kat' auton
   skuthropa. Di' haper eikos en kai aphanisai autous ten graphen, ei ek
   tou prophanous ten eschaten auton apobolen esemainen -- Euseb. Demonst.
   Evangel. lib. vi. Prooem.

   [54] "Omnes prophetæ illa tantummodo sciebant quæ illis fuissent a
   Domino revelata. Unde et rex Hieremiam dubio interrogat, Si in ea hora
   qua cum illo loquebatur apud eum sermo Domini haberetur. Sed et Eliseus
   dicit, Quomodo hæc Dominus abscondit a me; et Elias præter se esse
   alios qui Deum colerent ignoravit." -- Hieron. Comment. in Epist. ad
   Roman. cap. ii.

   [55] Ohi de tou Theou anthropoi pneumatophoroi pneumatos hagiou, kai
   prophetai genomenoi hup' autou tou Theou empneusthentes kai
   sophisthentes egenonto theodidaktoi, kai hosioi kai dikaioi. --
   Theophil. ad Autolycum. lib. ii."Prophetæ voces itemque virtutes ad
   fidem divinitatis edebant." -- Tertul. Apol. cap. xviii.Oud' andros
   touto poiein, e sophou tinos kai theiou? e theos an echoi phaie tis an,
   touto to geras. Kai gar ou tou manteos, to dioti, alla to hoti monon
   eipou. -- Plotin. Ennead. iii. lib. 3.

   [56] "Sed et hoc notandum ex eo quod dixerat; ut videam quid loquatur,
   in me; prophetiam visionem et eloquium Dei non extrinsecus ad prophetas
   fieri, sed intrinsecus et interiori homini respondere. Unde et
   Zacharias, et angelus inquit, qui loquebatur in me." -- Hieron.
   Comment. in Hab. cap. ii.

   [57] And whereas the ancients contend, against the Ebionites,
   Marcionites, and Montanists, (as Epiphanius, Advers. Hæres. lib. ii.
   tom. 1; Hæres. xlviii.; Hieron. Prooem. Comment. in Isa.,) that the
   prophets were not used ecstatically, but understood the things that
   were spoken to them, they did not intend that they had, by virtue of
   their inspiration, a full comprehension of the whole sense of the
   revelations made unto them, but only that they were not in or by
   prophecy deprived of the use of their intellectual faculties, as it
   befell satanical enthusiasts. Tauta gar alethos propheton en hagio
   pneumati, erromenen echonton ten dianoian kai ten didaskalian kai ten
   dialogian, as Epiphanius speaks. Wherefore, upon these words of Austin,
   "Per quosdam scientes, per quosdam nescientes, id quod ex adventu
   Christi usque nunc et deinceps agitur prænunciaretur esse venturum," de
   Civitat. Dei, lib. vii. cap. 32, one well adds, "Prophetæ nec omnes sua
   vaticinia intelligebant, nec qui intelligebant omnia intelligebant; non
   enim ex se loquebantur sed ex superiore Dei afflatu; cujus consilia non
   onmia eis erant manifesta; utebaturque Deus illis non velut consultis
   futurorum, sed instrumentis quibus homines alloqueretur."

   [58] "Nec aer voce pulsatus ad aures eorum perveniebat, sed Deus
   loquebatur in animo prophetarum." -- Hieron. Prooem., in lib. i.
   Comment. in Isa.

   [59] Pneuma de tou Theou pata pasin men ouk estin. Para de tisi tois
   dikaiois politeuomenois katagomenon, kai sumplekomenon te psuche, dia
   proagoreuseon tais loipais psuchais to kekrummenon anengeile. --
   Tatian. Assyr. Contra. Græcos.

   [60] "Sunt autem multa genera prophetandi, quorum unum est somniorum
   quale fuit in Daniele." -- Hieron. in Hieremian, cap. 23.

   [61] "Propheta Deum, qui corporaliter invisibilis est, non corporaliter
   sed spiritualiter videt. Nam multa genera visionis in Scripturis
   sanctis inveniuntur. Unum secundum oculos corporis, sicut vidit Abraham
   tres viros sub ilice Mambre; alterum secundum quod imaginamur ea quæ
   per corpus sentimus. Nam et pars ipsa nostra cum Divinitus assumitur,
   multa revelantur non per oculos corperis, aut aures, aliumve sensum
   carnalem, sed tamen his similia, sicut vidit Petrus discum illum
   submitti a coelo cum variis animalibus. Tertium autem genus visionis
   est secundum mentis intuitum quo intellectu conspiciuntur veritas et
   sapientia; sine quo genere illa duo quæ prius posui vel infructuosa
   sunt vel etiam in errorem mittunt." -- August. contra Adamantum, cap.
   xxviii.

   [62] "Prophetæ erant Baal, et prophetæ confusionis, et alii
   offensionum, et quoscunque vitiosos prophetas Scriptura commemorat." --
   Hieron. Comment. in Epist. ad Titum. cap. i.

   [63] Zeteseis de ei pantes, ei tis propheteuei, ek pneumatos hagiou
   propheteuei? pos de ou zeteseos axion estin, eige Dabid meta ten epi
   tou Ouriou hamartian eulaboumenos aphairethenai ap' autou to hagion
   pneuma phesi. To pneuma to hagion sou me antaneles ap' emou ... Houto
   de zeteseos axion esti to peri tou agiou pneumatos ei dunatai heinai
   kai en amartolo psuche -- Origen. Commentar. in Johan. tom.
   30."Prophetiæ mysterio usi sunt etiam qui exorbitaverant a vera
   religione, quia et illis dedit Deus verbum suum ut mysteria futura
   pronunciarent hominibus." -- Hieron. Comment. in Job. cap. xxxiii."Nam
   et prophetare et dæmonia excludere et virtutes magnas in terris facere
   sublimis utique et admirabilis res est, non tamen regnum coeleste
   consequitur quisquis in his omnibus invenitur, nisi recti et justi
   itineris observatione gradiatur." -- Cyprian. de Unitat. Ecclesiæ.

   [64] Ei tis men oun Prophetes esti pantos propheteuei; ei de tis
   propheteuei ou pantos esti Prophetes ... Ek de ton peri ton Kaiaphan
   anagegrammenon, propheteusanta peri tou soteros, estin hoti kai
   mochthera psuche epidechetai tote to propheteuein. --Origen. Comment.
   in Johan. sect. 30.

   [65] "Saul invidiæ stimulo suscitatus et malo spiritu sæpe arreptus,
   cum David occidere vellet, et ipse David tunc cum Samuele et cæterorum
   prophetarum cuneo prophetaret, misit Saul nuncios et ipsum
   interficiendum de medio prophetarum rapere jubet. -- Sed et ipse cum
   inter prophetas venerat prophetabat. -- Quoniam Spiritus Sancti verba
   non dicentium merito pensantur, sed ipsius voluntate ubicunque voluerit
   proferuntur. At vero quidam in hoc loco æstimant quod Saul non Divino
   Spiritu sed malo illo quo sæpe arripiebatur per totum illum diem
   prophetaret ... Sed qualiter hoc sentiri potest cum ita scribitur; et
   factus est super eum Spiritus Domini et ambulans prophetabat? nisi
   forte sic in hoc loco accipitur Spiritus Domini quomodo et alio loco
   Spiritus Domini malus Saul arripiebat. Verumtamen ubicunque sine
   additamento Spiritus Dei vel Spiritus Domini vel Spiritus Christi in
   Scripturis sanctis invenitur, Spiritus Sanctus esse a nullo sano sensu
   dubitatur. Ubicunque vero cum additamento Spiritus Domini malus dicitur
   esse, intelligitur diabolus esse, qui Domini propter ministerium, malus
   propter vitium dictus videtur." -- August. de Mirabil. Scripturæ, lib.
   ii. cap. 10.

   [66] See his treatises on "The Divine Original of the Scriptures,"
   "Vindication of Greek and Hebrew Texts," and "Exercitationes adversus
   Fanaticos," vol. xvi. of his works. -- Ed.
     __________________________________________________________________

Chapter II. General dispensation of the Holy Spirit with respect unto the new
creation.

   The work of the Spirit of God in the new creation proposed to
   consideration -- The importance of the doctrine hereof -- The plentiful
   effusion of the Spirit the great promise respecting the times of the
   New Testament -- Ministry of the gospel founded on the promise of the
   Spirit -- How this promise is made unto all believers -- Injunction to
   all to pray for the Spirit of God -- The solemn promise of Christ to
   send his Spirit when he left the world -- The ends for which he
   promised him -- The work of the new creation the principal means of the
   revelation of God and his glory -- How this revelation is made in
   particular herein.

   We are now arrived at that part of our work which was principally
   intended in the whole, and that because our faith and obedience are
   principally therein concerned; -- this is, the dispensation and work of
   the Holy Ghost with respect to the gospel, or the new creation of all
   things in and by Jesus Christ. And this, if any thing in the Scripture,
   is worthy of our most diligent inquiry and meditation; nor is there any
   more important principle and head of that religion which we do profess.
   The doctrine of the being and unity of the divine nature is common to
   us with the rest of mankind, and hath been so from the foundation of
   the world, however some, "like brute beasts," have herein also
   "corrupted themselves." The doctrine of the Trinity, or the subsistence
   of three persons in the one divine nature or being, was known to all
   who enjoyed divine revelation, even under the Old Testament, though to
   us it be manifested with more light and convincing evidence. The
   incarnation of the Son of God was promised and expected from the first
   entrance of sin, and received its actual accomplishment in the fullness
   of time, during the continuance of the Mosaical pedagogy. But this
   dispensation of the Holy Ghost whereof we now proceed to treat is so
   peculiar unto the New Testament, that the evangelist speaking of it
   says, "The Holy Ghost was not yet given, because that Jesus was not yet
   glorified," John vii. 39; and they who were instructed in the doctrine
   of John the Baptist only, knew not "whether there were any Holy Ghost,"
   Acts xix. 2. Both which sayings concerned his dispensation under the
   New Testament; for his eternal being and existence they were not
   ignorant of, nor did he then first begin to be, as we have fully
   manifested in our foregoing discourses. To stir us up, therefore, unto
   diligence in this inquiry, unto what was in general laid down before I
   shall add some considerations evidencing the greatness and necessity of
   this duty, and then proceed to the matter itself that we have proposed
   to handle and explain:--

   1. The plentiful effusion of the Spirit is that which was principally
   prophesied of and foretold as the great privilege and pre-eminence of
   the gospel church-state; this was that good wine which was kept until
   the last. This all the prophets bear witness unto: see Isa. xxxv. 7,
   xliv. 3; Joel ii. 28; Ezek. xi. 19, xxxvi. 27, with other places
   innumerable. The great promise of the Old Testament was that concerning
   the coming of Christ in the flesh. But he was so to come as to put an
   end unto that whole church-state wherein his coming was expected. To
   prove this was the principal design of the apostle in his Epistle to
   the Hebrews. But this promise of the Spirit, whose accomplishment was
   reserved for the times of the gospel, was to be the foundation of
   another church-state, and the means of its continuance. If, therefore,
   we have any interest in the gospel itself, or desire to have; if we
   have either part or lot in this matter, or desire to be made partakers
   of the benefits which attend thereon, -- which are no less than our
   acceptation with God here and our salvation hereafter, -- it is our
   duty to search the Scriptures, and inquire diligently into these
   things. And let no man deceive us with vain words, as though the things
   spoken concerning the Spirit of God and his work towards them that do
   believe were fanatical and unintelligible by rational men; for because
   of this contempt of him, the wrath of God will come on the children of
   disobedience. And if the "world in wisdom," and their reason, "know him
   not," nor can "receive him," yet they who believe do know him; for "he
   dwelleth with them, and shall be in them," John xiv. 17. And the
   present practice of the world, in despising and slighting the Spirit of
   God and his work, gives light and evidence into those words of our
   Saviour, that "the world cannot receive him;" and it cannot do so,
   because it "neither seeth him nor knoweth him," or hath no experience
   of his work in them, or of his power and grace. Accordingly [so] doth
   it, [so] is it come to pass. Wherefore, not to avow the Spirit of God
   in his work, is to be ashamed of the gospel and of the promise of
   Christ, as if it were a thing not to be owned in the world.

   2. The ministry of the gospel, whereby we are begotten again, that we
   should be a kind of first-fruits of his creatures unto God, is from his
   promised presence with it and work in it, called the ministry of the
   Spirit, even of the Spirit that giveth life, 2 Cor. iii. 8; and it is
   so in opposition to the "ministration of the law," wherein yet there
   were a multitude of ordinances of worship and glorious ceremonies. And
   he who knows no more of the ministry of the gospel but what consists in
   an attendance unto the letter of institutions and the manner of their
   performance knows nothing of it. Nor yet is there any extraordinary
   afflatus or inspiration now intended or attended unto, as we are
   slanderously reported, and as some affirm that we pretend; but there is
   that presence of the Spirit of God with the ministry of the gospel, in
   his authority, assistance, communication of gifts and abilities,
   guidance, and direction, as without which it will be useless and
   unprofitable in and unto all that take the work thereof upon them. This
   will be more fully declared afterward; for, --

   3. The promise and gift of the Spirit under the gospel is not made nor
   granted unto any peculiar sort of persons only, but unto all believers,
   as their conditions and occasions do require. They are not, therefore,
   the especial interest of a few, but the common concern of all
   Christians. The Papists grant that this promise is continued; but they
   would confine it to their pope or their councils, things nowhere
   mentioned in the Scripture, nor the object of any one gospel promise
   whatever. It is all believers in their places and stations, churches in
   their order, and ministers in their office, unto whom the promise of
   him is made, and towards whom it is accomplished, as shall be shown.
   Others, also, grant the continuance of this gift, but understand no
   more by it but an ordinary blessing upon men's rational endeavours,
   common and exposed unto all alike. This is no less than to overthrow
   his whole work, to take his sovereignty out of his hand, and to deprive
   the church of all especial interest in the promise of Christ concerning
   him. In this inquiry, therefore, we look after what at present belongs
   unto ourselves, if so be we are disciples of Christ, and do expect the
   fulfilling of his promises; for whatever men may pretend, unto this
   day, "if they have not the Spirit of Christ, they are none of his,"
   Rom. viii. 9: for our Lord Jesus Christ hath promised him as a
   comforter, to abide with his disciples forever, John xiv. 16, and by
   him it is that he is present with them and among them to the end of the
   world, Matt. xxviii. 20, xviii. 20; -- that we speak not as yet of his
   sanctifying work, whereby we are enabled to believe, and are made
   partakers of that holiness without which no man shall see God.
   Wherefore, without him all religion is but a body without a soul, a
   carcass without an animating spirit. It is true, in the continuation of
   his work he ceaseth from putting forth those extraordinary effects of
   his power which were needful for the laying the foundation of the
   church in the world; but the whole work of his grace, according to the
   promise of the covenant, is no less truly and really carried on at this
   day, in and towards all the elect of God, than it was on the day of
   Pentecost and onwards; and so is his communication of gifts necessary
   for the edification of the church, Eph. iv. 11-13. The owning,
   therefore, and avowing the work of the Holy Ghost in the hearts and on
   the minds of men, according to the tenor of the covenant of grace, is
   the principal part of that profession which at this day all believers
   are called unto.

   4. We are taught in an especial manner to pray that God would give his
   Holy Spirit unto us, that through his aid and assistance we may live
   unto God in that holy obedience which he requires at our hands, Luke
   xi. 9-13. Our Saviour, enjoining an importunity in our supplications,
   verses 9, 10, and giving us encouragement that we shall succeed in our
   requests, verses 11, 12, makes the subject-matter of them to be the
   Holy Spirit: "Your heavenly Father shall give the Holy Spirit to them
   that ask him," verse 13; which in the other evangelist is "good
   things," Matt. vii. 11, because he is the author of them all in us and
   to us, nor doth God bestow any good thing on us but by his Spirit.
   Hence, the promise of bestowing the Spirit is accompanied with a
   prescription of duty unto us, that we should ask him or pray for him;
   which is included in every promise where his sending, giving, or
   bestowing is mentioned. He, therefore, is the great subject-matter of
   all our prayers. And that signal promise of our blessed Saviour, to
   send him as a comforter, to abide with us forever, is a directory for
   the prayers of the church in all generations. Nor is there any church
   in the world fallen under such a total degeneracy but that, in their
   public offices, there are testimonies of their ancient faith and
   practice, in praying for the coming of the Spirit unto them, according
   to this promise of Christ. And therefore our apostle, in all his most
   solemn prayers for the churches in his days, makes this the chief
   petition of them, that God would give unto them, and increase in them,
   the gifts and graces of the Holy Spirit, with the Spirit himself, for
   sundry especial effects and operations whereof they stood in need, Eph.
   i. 17, iii. 16; Col. ii. 2. And this is a full conviction of what
   importance the consideration of the Spirit of God and his work is unto
   us. We must deal in this matter with that confidence which the truth
   instructs us unto, and therefore say, that he who prayeth not
   constantly and diligently for the Spirit of God, that he may be made
   partaker of him for the ends for which he is promised, is a stranger
   from Christ and his gospel. This we are to attend unto, as that whereon
   our eternal happiness doth depend. God knows our state and condition,
   and we may better learn our wants from his prescription of what we
   ought to pray for than from our sense and experience; for we are in the
   dark unto our own spiritual concerns, through the power of our
   corruptions and temptations, and "know not what we should pray for as
   we ought," Rom. viii. 26. But our heavenly Father knows perfectly what
   we stand in need of; and, therefore, whatever be our present
   apprehensions concerning ourselves, which are to be examined by the
   word, our prayers are to be regulated by what God hath enjoined us to
   ask and what he hath promised to bestow.

   5. What was before mentioned may here be called over again and farther
   improved, yea, it is necessary that so it should be. This is, the
   solemn promise of Jesus Christ when he was [about] to leave this world
   by death, [John xiv. 15-17.] And whereas he therein made and confirmed
   his testament, Heb. ix. 15-17, he bequeathed his Spirit as his great
   legacy unto his disciples; and this he gave unto them as the great
   pledge of their future inheritance, 2 Cor. i. 22, which they were to
   live upon in this world. All other good things he hath, indeed,
   bequeathed unto believers, as he speaks of peace with God in
   particular: "Peace I leave with you, my peace I give unto you," John
   xiv. 27. But he gives particular graces and mercies for particular ends
   and purposes. The Holy Spirit he bequeaths to supply his own absence,
   John xvi. 13; that is, for all the ends of spiritual and eternal life.
   Let us, therefore, consider this gift of the Spirit either formally,
   under this notion that he was the principal legacy left unto the church
   by our dying Saviour, or materially, as to the ends and purposes for
   which he is so bequeathed, and it will be evident what valuation we
   ought to have of him and his work. How would some rejoice if they could
   possess any relic of any thing that belonged unto our Saviour in the
   days of his flesh, though of no use or benefit unto them! Yea, how
   great a part of men called Christians do boast in some pretended
   parcels of the tree whereon he suffered! Love abused by superstition
   lies at the bottom of this vanity; for they would embrace any thing
   left them by their dying Saviour. But he left them no such things, nor
   did ever bless and sanctify them unto any holy or sacred ends; and
   therefore hath the abuse of them been punished with blindness and
   idolatry. But this [gift of the Spirit] is openly testified unto in the
   gospel. Then when his heart was overflowing with love unto his
   disciples and care for them, when he took a holy prospect of what would
   be their condition, their work, duty, and temptations in the world, and
   thereon made provision of all that they could stand in need of, he
   promiseth to leave and give unto them his Holy Spirit to abide with
   them forever, directing us to look unto him for all our comforts and
   supplies. According, therefore, unto our valuation and esteem of him,
   to our satisfaction and acquiescency in him, is our regard to the love,
   care, and wisdom of our blessed Saviour to be measured. And, indeed, it
   is only in his word and Spirit wherein we can either honour or despise
   him in this world; in his own person he is exalted at the right hand of
   God, far above all principalities and powers, so that nothing of ours
   can immediately reach him or affect him. But it is in our regard to
   these that he makes a trial of our faith, love, and obedience. And it
   is a matter of lamentation to consider the contempt and scorn that, on
   various pretences, is cast upon this Holy Spirit, and the work
   whereunto he is sent by God the Father and by Jesus Christ; for there
   is included therein a contempt of them also. Nor will a pretence of
   honouring God in their own way secure such persons as shall contract
   the guilt of this abomination; for it is an idol, -- and not the God
   and Father of our Lord Jesus Christ, -- who doth not work effectually
   in the elect by the Holy Ghost, according to the Scriptures. And if we
   consider this promise of the Spirit to be given unto us, as to the ends
   of it, then, --

   6. He is promised and given as the sole cause and author of all the
   good that in this world we are or can be made partakers of; [67] for,
   (1.) there is no good communicated unto us from God, but it is bestowed
   on us or wrought in us by the Holy Ghost. No gift, no grace, no mercy,
   no privilege, no consolation, do we receive, possess, or use, but it is
   wrought in us, collated on us, or manifested unto us, by him alone.
   Nor, (2.) is there any good in us towards God, any faith, love, duty,
   obedience, but what is effectually wrought in us by him, by him alone;
   for "in us, that is, in our flesh" (and by nature we are but flesh),
   "there dwelleth no good thing." All these things are from him and by
   him, as shall, God assisting, be made to appear by instances of all
   sorts in our ensuing discourse. And these considerations I thought meet
   to premise unto our entrance into that work which now lieth before us.

   (1.) The great work whereby God designed to glorify himself ultimately
   in this world was that of the new creation, or of the recovery and
   restoration of all things by Jesus Christ, Heb. i. 1-3; Eph. i. 10. And
   as this is in general confessed by all Christians, so I have elsewhere
   insisted on the demonstration of it. (2.) That which God ordereth and
   designeth as the principal means for the manifestation of his glory
   must contain the most perfect and absolute revelation and declaration
   of himself, his nature, his being, his existence, and excellencies; for
   from their discovery and manifestation, with the duties which as known
   they require from rational creatures, doth the glory of God arise, and
   no otherwise. (3.) This, therefore, was to be done in this great work;
   and it was done accordingly. Hence is the Lord Christ, in his work of
   mediation, said to be "The image of the invisible God," Col. i. 15;
   "The brightness of his glory, and the express image of his person,"
   Heb. i. 3; in whose face the knowledge of the glory of God shineth
   forth unto us, 2 Cor. iv. 6; -- because in and by him, in his work of
   the new creation, all the glorious properties of the nature of God are
   manifested and displayed incomparably above what they were in the
   creation of all things in the beginning. I say, therefore, in the
   contrivance, projection, production, carrying on, disposal, and
   accomplishment of this great work, God hath made the most eminent and
   glorious discovery of himself unto angels and men, Eph. iii. 8-10, 1
   Pet. i. 10-12; that we may know, love, trust, honour, and obey him in
   all things as God, and according to his will. (4.) In particular, in
   this new creation he hath revealed himself in an especial manner as
   three in one. There was no one more glorious mystery brought to light
   in and by Jesus Christ than that of the holy Trinity, or the
   subsistence of the three persons in the unity of the same divine
   nature. And this was done not so much in express propositions or verbal
   testimonies unto that purpose, -- which yet is done also, as by the
   declaration of the mutual, divine, internal acts of the persons towards
   one another, and the distinct, immediate, divine, external actings of
   each person in the work which they did and do perform, -- for God
   revealeth not himself unto us merely doctrinally and dogmatically, but
   by the declaration of what he doth for us, in us, and towards us, in
   the accomplishment of "the counsel of his own will;" see Eph. i. 4-12.
   And this revelation is made unto us, not that our minds might be
   possessed with the notions of it, but that we may know aright how to
   place our trust in him, how to obey him and live unto him, how to
   obtain and exercise communion with him, until we come to the enjoyment
   of him.

   We may make application of these things unto, and exemplify them yet
   farther in, the work under consideration. Three things in general are
   in it proposed unto our faith:-- 1. The supreme purpose, design,
   contrivance, and disposal of it. 2. The purchasing and procuring cause
   and means of the effects of that design, with its accomplishment in
   itself and with respect unto God. 3. The application of the supreme
   design and actual accomplishment of it, to make it effectual unto us.

   The first of these is absolutely in the Scripture assigned unto the
   Father, and that uniformly and everywhere. His will, his counsel, his
   love, his grace, his authority, his purpose, his design, are constantly
   proposed as the foundation of the whole work, as those which were to be
   pursued, effected, accomplished: see Isa. xlii. 1-4; Ps. xl. 6-8; John
   iii. 16; Isa. liii. 10-12; Eph. i. 4-12, and other places innumerable.
   And on this account, because the Son undertook to effect whatever the
   Father had so designed and purposed, there were many acts of the will
   of the Father towards the Son, -- [as] in sending, giving, appointing
   of him; in preparing him a body; in comforting and supporting him; in
   rewarding and giving a people unto him, -- which belong unto the
   Father, on the account of the authority, love, and wisdom, that were in
   them, their actual operation belonging particularly unto another
   person. And in these things is the person of the Father in the divine
   being proposed unto us to be known and adored. Secondly, The Son
   condescendeth, consenteth, and engageth to do and accomplish in his own
   person the whole work which, in the authority, counsel, and wisdom of
   the Father, was appointed for him, Phil. ii. 5-8. And in these divine
   operations is the person of the Son revealed unto us to be "honoured
   even as we honour the Father." Thirdly, The Holy Ghost doth immediately
   work and effect whatever was to be done in reference unto the person of
   the Son or the sons of men, for the perfecting and accomplishment of
   the Father's counsel and the Son's work, in an especial application of
   both unto their especial effects and ends. Hereby is he made known unto
   us, and hereby our faith concerning him and in him is directed.

   And thus, in this great work of the new creation by Jesus Christ, doth
   God cause all his glory to pass before us, that we may both know him
   and worship him in a due manner. And what is the peculiar work of the
   Holy Ghost herein we shall now declare.
     __________________________________________________________________

   [67] "Gratias ago tibi clementissime Deus, quis quod quæsivi mane prior
   ipse donasti." -- Cypr. de Baptism. Christi.
     __________________________________________________________________

Chapter III. Work of the Holy Spirit with respect unto the head of the new
creation - the human nature of Christ.

   The especial works of the Holy Spirit in the new creation -- His work
   on the human nature of Christ -- How this work could be, considering
   the union of the human nature unto and in the person of the Son of God
   -- Assumption of the human nature into union, the only act of the
   person of the Son towards it -- Personal union the only necessary
   consequent of this assumption -- All other actings of the person of the
   Son in and on the human nature voluntary -- The Holy Spirit the
   immediate efficient cause of all divine operations -- -He is the Spirit
   of the Son or of the Father -- How all the works of the Trinity are
   undivided -- The body of Christ formed in the womb by the Holy Ghost,
   but of the substance of the blessed Virgin; why this was necessary --
   Christ not hence the Son of the Holy Ghost according to the human
   nature -- Difference between the assumption of the human nature by the
   Son and the creation of it by the Holy Ghost -- The conception of
   Christ, how ascribed to the Holy Ghost, and how to the blessed Virgin
   -- Reasons of the espousal of the blessed Virgin to Joseph before the
   conception of Christ -- The actual purity and holiness of the soul and
   body of Christ from his miraculous conception.

   The dispensation and work of the Holy Ghost in this new creation
   respect, first, The Head of the church, the Lord Jesus Christ, in his
   human nature, as it was to be, and was, united unto the person of the
   Son of God. Secondly, It concerns the members of that mystical body in
   all that belongs unto them as such. And under these two heads we shall
   consider them.

   First, therefore, we are to inquire what are the operations of the Holy
   Ghost in reference unto Jesus Christ, the Head of the church. And these
   were of two sorts:-- 1. Such as whereof the person of Christ in his
   human nature was the immediate object. 2. Such as he performs towards
   others on his behalf; that is, with direct respect unto his person and
   office.

   I. But yet, before we enter upon the first sort of his works which we
   shall begin withal, an objection of seeming weight and difficulty must
   be removed out of our way; which I shall the rather do because our
   answer unto it will make the whole matter treated of the more plain and
   familiar unto us. It may, therefore, be, and it is objected, "That
   whereas the human nature of Christ is assigned as the immediate object
   of these operations of the Holy Ghost, and that nature was immediately,
   inseparably, and undividedly united unto the person of the Son of God,
   there doth not seem to be any need, nor indeed room, for any such
   operations of the Spirit; for could not the Son of God himself, in his
   own person, perform all things requisite both for the forming,
   supporting, sanctifying, and preserving of his own nature, without the
   especial assistance of the Holy Ghost? nor is it easy to be understood
   how an immediate work of the Holy Ghost should be interposed, in the
   same person, between the one nature and the other." And this seeming
   difficulty is vehemently pressed by the Socinians, who think to
   entangle our whole doctrine of the blessed Trinity and incarnation of
   the Son of God thereby. But express testimonies of Scripture, with the
   clear and evident analogy of faith, will carry us easily and safely
   through this seeming difficulty. To which end we may observe, that, --

   1. The only singular immediate act of the person of the Son on the
   human nature was the assumption of it into subsistence with himself.
   Herein the Father and the Spirit had no interest nor concurrence, ei me
   kat' eudokian kai boulesin, "but by approbation and consent," as
   Damascen speaks: for the Father did not assume the human nature, he was
   not incarnate; neither did the Holy Spirit do so; but this was the
   peculiar act and work of the Son. See John i. 14; Rom. i. 3; Gal. iv.
   4; Phil. ii. 6, 7; Heb. ii. 14, 16; which places, with many others to
   the same purpose, I have elsewhere expounded, and vindicated from the
   exceptions of the Socinians.

   2. That the only necessary consequent of this assumption of the human
   nature, or the incarnation of the Son of God, is the personal union of
   Christ, or the inseparable subsistence of the assumed nature in the
   person of the Son. This was necessary and indissoluble, so that it was
   not impeached nor shaken in the least by the temporary dissolution of
   that nature by the separation of the soul and body: for the union of
   the soul and body in Christ did not constitute him a person, that the
   dissolution of them should destroy his personality; but he was a person
   by the uniting of both unto the Son of God.

   3. That all other actings of God in the person of the Son towards the
   human nature were voluntary, and did not necessarily ensue on the union
   mentioned; for there was no transfusion of the properties of one nature
   into the other, nor real physical communication of divine essential
   excellencies unto the humanity. Those who seem to contend for any such
   thing resolve all at last into a true assignation by way of
   predication, as necessary on the union mentioned, but contend not for a
   real transfusion of the properties of one nature into the other. But
   these communications were voluntary. Hence were those temporary
   dispensations, when, under his great trial, the human nature complained
   of its desertion and dereliction by the divine, Matt. xxvii. 46; for
   this forsaking was not as to personal union, or necessary subsistence
   and supportment, but as to voluntary communications of light and
   consolation. Hence himself declares that the human nature was not the
   residential subject of omnisciency; for so he speaks, Mark xiii. 32,
   "But of that day and that hour knoweth no man, no, not the angels which
   are in heaven, neither the Son, but the Father." For the exposition
   given by some of the ancients, that the Lord Christ speaks not this
   absolutely, but only "that he knew it not to declare it unto them," is
   unworthy of him; for no more did the Father so know it, seeing he hath
   not declared it. But this was the opinion only of some of them; the
   more advised were otherwise minded. He [68] speaks of himself with
   respect unto his human nature only, and thereunto all communications
   were voluntary. So after his ascension, God gave him that revelation
   that he made to the apostle, Rev. i. 1. The human nature, therefore,
   however inconceivably advanced, is not the subject of infinite,
   essentially divine properties; and the actings of the Son of God
   towards it, consequential unto its assumption, and that indissoluble
   subsistence in its union which ensued thereon, are voluntary.

   4. The Holy Ghost, as we have proved before, is the immediate,
   peculiar, efficient cause of all external divine operations: for God
   worketh by his Spirit, or in him immediately applies the power and
   efficacy of the divine excellencies unto their operation; whence the
   same work is equally the work of each person.

   5. The Holy Spirit is the Spirit of the Son, no less than the Spirit of
   the Father. He proceedeth from the Son, as from the Father. He is the
   "Spirit of the Son," Gal. iv. 6. And hence is he the immediate operator
   of all divine acts of the Son himself, even on his own human nature.
   Whatever the Son of God wrought in, by, or upon the human nature, he
   did it by the Holy Ghost, who is his Spirit, as he is the Spirit of the
   Father.

   6. To clear the whole matter, it must be yet farther observed that the
   immediate actings of the Holy Ghost are not spoken of him absolutely,
   nor ascribed unto him exclusively, as unto the other persons and their
   concurrence in them. It is a saying generally admitted, that Opera
   Trinitatis ad extra sunt indivisa. There is no such division in the
   external operations of God that any one of them should be the act of
   one person, without the concurrence of the others; and the reason of it
   is, because the nature of God, which is the principle of all divine
   operations, is one and the same, undivided in them all. Whereas,
   therefore, they are the effects of divine power, and that power is
   essentially the same in each person, the works themselves belong
   equally unto them: as, if it were possible that three men might see by
   the same eye, the act of seeing would be but one, and it would be
   equally the act of all three. But the things we insist on are ascribed
   eminently unto the Holy Ghost, on the account of the order of his
   subsistence in the holy Trinity, as he is the Spirit of the Father and
   the Son; whence, in every divine act, the authority of the Father, the
   love and wisdom of the Son, with the immediate efficacy and power of
   the Holy Ghost, are to be considered. Yea, and there is such a
   distinction in their operations, that one divine act may produce a
   peculiar respect and relation unto one person, and not unto another; as
   the assumption of the human nature did to the Son, for he only was
   incarnate.

   And such are the especial actings of the Holy Ghost towards the head of
   the church, our Lord Jesus Christ, in this work of the new creation, as
   we shall demonstrate in sundry instances:--

   First, The framing, forming, and miraculous conception of the body of
   Christ in the womb of the blessed Virgin was the peculiar and especial
   work of the Holy Ghost. [69] This work, I acknowledge, in respect of
   designation, and the authoritative disposal of things, is ascribed unto
   the Father; for so the Lord Christ speaketh unto him: "A body hast thou
   prepared me," Heb. x. 5. But this preparation does not signify the
   actual forming and making ready of that body, but the eternal
   designation of it: it was prepared in the counsel and love of the
   Father. As to voluntary assumption, it is ascribed to the Son himself:
   chap. ii. 14, "Forasmuch as the children are partakers of flesh and
   blood, he also himself likewise took part of the same;" he took upon
   him a body and soul, entire human nature, as the children, or all
   believers, have the same, synecdochically expressed by "flesh and
   blood." Verse 16, "He took on him the seed of Abraham." But the
   immediate divine efficiency in this matter was the peculiar work of the
   Holy Ghost: Matt. i. 18, "When as his mother Mary was espoused to
   Joseph, before they came together, she was found with child of the Holy
   Ghost." Verse 20, "That which is conceived in her is of the Holy
   Ghost." Luke i. 35, "The angel answered and said unto her, The Holy
   Ghost shall come upon thee, and the power of the Highest shall
   overshadow thee: therefore also that holy thing which shall be born of
   thee shall be called the Son of God." 1. The person working is the Holy
   Ghost. He is the wonderful operator in this glorious work. And therein
   the power of the Most High was exerted; for "The power of the Highest"
   is neither explicatory of the former expression, "The Holy Ghost," as
   though he were only the power of the Most High, nor is it the adjoining
   of a distinct agent or cause unto him, as though the Holy Ghost and the
   power of the Most High were different agents in this matter. Only the
   manner of his effecting this wonderful matter, concerning which the
   blessed Virgin had made that inquiry, verse 34, "How shall this be,
   seeing I know not a man?" is expressed. "The Holy Ghost," saith the
   angel, "acting the power of the Most High," or in the infinite power of
   God, "shall accomplish it." 2. For his access unto his work, it is
   expressed by his "coming upon her." The importance of this expression,
   and what is signified thereby, hath been declared before. And it is
   often used to declare his actings with reference unto the production of
   miraculous works: Acts i. 8, "Ye shall receive power, after that the
   Holy Ghost is come upon you;" -- "He will so come upon you as to put
   forth the power of the Most High in you and by you, in gifts and
   operations miraculous;" for he is said to come, with respect unto his
   beginning of any marvellous operation, where before he did not work to
   the like purpose. 3. The act of the Holy Ghost in this matter was a
   creating act; not, indeed, like the first creating act, which produced
   the matter and substance of all things out of nothing, causing that to
   be which was not before, neither in matter, nor form, nor passive
   disposition; but like those subsequent acts of creation, whereby, out
   of matter before made and prepared, things were made that which before
   they were not, and which of themselves they had no active disposition
   unto nor concurrence in. So man was created or formed of the dust of
   the earth, and woman of a rib taken from man. There was a previous
   matter unto their creation, but such as gave no assistance nor had any
   active disposition to the production of that particular kind of
   creature whereinto they were formed by the creating power of God. Such
   was this act of the Holy Ghost in forming the body of our Lord Jesus
   Christ; for although it was effected by an act of infinite creating
   power, yet it was formed or made of the substance of the blessed
   Virgin. That it should be so was absolutely necessary, -- (1.) For the
   accomplishment of the promises made unto Abraham and David, that the
   Messiah should be of their seed, and proceed from their loins. (2.) So
   was it also on the account of the first original promise, that the
   "seed of the woman should bruise the serpent's head:" for the Word was
   to be "made flesh," John i. 14; to be "made of a woman," Gal. iv. 4; or
   "made of the seed of David according to the flesh," Rom. i. 3; and to
   take upon him "the seed of Abraham," Heb. ii. 16. (3.) To confirm the
   truth hereof is his genealogy according to the flesh given us by two of
   the evangelists; which were neither to the purpose nor true if he were
   not made of the substance or flesh of the blessed Virgin. (4.) Besides,
   all our cognation and alliance unto him, whence he was meet to be our
   Saviour, suffering in the same nature wherein we have sinned, do depend
   hereon, Heb. ii. 14; for if he had not been made like us in all things,
   sin only excepted, if he had not been partaker of our nature, there had
   been no foundation for the imputing that unto us which he did,
   suffered, and wrought, Rom. viii. 3, 4. And hence these things are
   accounted unto us, and cannot be so unto angels, whose nature he did
   not take upon him, Heb. ii. 16. This, therefore, was the work of the
   Holy Ghost in reference unto the human nature of Christ in the womb of
   his mother: By his omnipotent power he formed it of the substance of
   the body of the holy Virgin, -- that is, as unto his body. And hence
   sundry things do ensue:--

   1. That the Lord Christ could not on this account, no, not with respect
   unto his human nature only, be said to be the Son of the Holy Ghost,
   although he supplied the place and virtue of a natural father in
   generation; for the relation of filiation dependeth only on and ariseth
   from a perfect generation, and not on every effect of an efficient
   cause. When one fire is kindled by another, we do not say that it is
   the son of that other, unless it be very improperly; much less when a
   man builds a house do we say that it is his son. There was, therefore,
   no other relation between the person of the Holy Ghost and the human
   nature of Christ but that of a creator and a creature. And the Lord
   Christ is, and is called, "The Son of God' with respect only unto the
   Father and his eternal, ineffable generation, communicating being and
   subsistence unto him, as the fountain and original of the Trinity.
   Filiation, therefore, is a personal adjunct, and belongs unto Christ as
   he was a divine person, and not with respect unto his human nature. But
   that nature being assumed, whole Christ was the Son of God.

   2. That this act of the Holy Ghost, in forming of the body of Christ,
   differs from the act of the Son in assuming the human nature into
   personal union with himself: for this act of the Son was not a creating
   act, producing a being out of nothing, or making any thing by the same
   power to be what in its own nature it was not; but it was an ineffable
   act of love and wisdom, taking the nature so formed by the Holy Ghost,
   so prepared for him, to be his own in the instant of its formation, and
   thereby preventing the singular and individual subsistence of that
   nature in and by itself. So, then, as the creating act of the Holy
   Ghost, in forming the body of our Lord Jesus Christ in the womb, doth
   not denominate him to be his father, no, not according to the human
   nature, but he is the Son of God upon the account of his eternal
   generation only; so it doth not denote an assumption of that nature
   into union with himself, nor was he incarnate. He made the human nature
   of Christ, body and soul, with, in, and unto a subsistence in the
   second person of the Trinity, not [in] his own.

   3. It hence also follows that the conception of Christ in the womb,
   being the effect of a creating act, was not accomplished successively
   and in process of time, but was perfected in an instant; [70] for
   although the creating acts of infinite power, where the works effected
   have distinct parts, may have a process or duration of time allotted
   unto them, as the world was created in six days, yet every part of it
   that was the object of an especial creating act was instantaneously
   produced. So was the forming of the body of Christ, with the infusion
   of a rational soul to quicken it, though it increased afterwards in the
   womb unto the birth. And as it is probable that this conception was
   immediate upon the angelical salutation, so it was necessary that
   nothing of the human nature of Christ should exist of itself
   antecedently unto its union with the Son of God: for in the very
   instant of its formation, and therein, was the "Word made flesh," John
   i. 14; and the Son of God was "made of a woman," Gal. iv. 4; so that
   the whole essence of his nature was created in the same instant. Thus
   far the Scriptures go before, and herein it is necessary to assert the
   forming of the body and soul of Christ by the Holy Spirit. The curious
   inquiries of some of the schoolmen and others are to be left unto
   themselves, or rather, to be condemned in them; for what was farther in
   this miraculous operation of the Holy Ghost, it seems purposely to be
   hid from us in that expression, Dunamis Hupsistou episkiasei soi, --
   "The power of the Most High shall overshadow thee." Under the secret,
   glorious covert hereof we may learn to adore that holy work here, which
   we hope to rejoice in and bless God for unto eternity. And I suppose,
   also, that there is in the word an allusion unto the expression of the
   original acting of the Holy Spirit towards the newly-produced mass of
   the old creation, whereof we spake before. Then it is said of him that
   he was mrchpht?, as it were "hovering" and "moving" over it for the
   formation and production of all things living; for both the words
   include in them an allusion unto a covering like that of a fowl over
   its eggs, communicating, by its cognate warmth and heat, a principle of
   life unto their seminal virtue.

   It remaineth only that we consider how the same work of the conception
   of Christ is assigned unto the Holy Ghost and to the blessed Virgin;
   for of her it is said expressly in prophecy, hlmh hrh?, Isa. vii. 14,
   "A virgin shall conceive," -- the same word that is used to express the
   conception of any other woman, Gen. iv. 1. Hence she is termed by the
   ancients Theotokos and Dei genetrix; which last, at least, I wish had
   been forborne. Compare it with the Scripture, and there will appear an
   unwarrantable kainophonia in it. So Luke i. 31. The words of the angel
   to her are, Sullepse en gastri, kai texe huion, -- "Thou shalt conceive
   in thy womb, and bring forth a son;" where her conception of him is
   distinguished from her bringing of him forth. And yet in the ancient
   creed commonly called the Apostles', and generally received by all
   Christians as a summary of religion, it is said he was "conceived by
   the Holy Ghost," and only "born of the Virgin Mary." Ans. The same work
   is assigned to both as causes of a different kind, -- unto the Holy
   Spirit as the active, efficient cause, who by his almighty power
   produced the effect. And the disputes managed by some of the ancients
   about "de Spiritu Sancto" and "ex Spiritu Sancto" were altogether
   needless; for it is his creating efficiency that is intended. And his
   conceiving is ascribed unto the holy Virgin as the passive, material
   cause; for his body was formed of her substance, as was before
   declared. And this conception of Christ was after her solemn espousals
   unto Joseph, and that for sundry reasons; for, -- 1. Under the covering
   of her marriage to him she was to receive a protection of her spotless
   innocency. And besides, 2. God provided one that should take care of
   her and her child in his infancy. And, 3. Hereby, also, was our blessed
   Saviour freed from the imputation of an illegitimate birth, until by
   his own miraculous operations he should give testimony unto his
   miraculous conception; concerning which before his mother could not
   have been believed. 4. That he might have one on whose account his
   genealogy might be recorded, to manifest the accomplishment of the
   promise unto Abraham and David; for the line of a genealogy was not
   legally continued by the mother only. Hence Matthew gives us his
   genealogy by Joseph, to whom his mother was legally espoused. And
   although Luke gives us the true, natural line of his descent, by the
   progenitors of the blessed Virgin, yet he nameth her not; only
   mentioning her espousals, he begins with Heli, who was her father,
   chap. iii. 23. And this is the first thing ascribed peculiarly to the
   Holy Spirit with respect unto the head of the church, Christ Jesus.

   From this miraculous creation of the body of Christ, by the immediate
   power of the Holy Ghost, did it become a meet habitation for his holy
   soul, every way ready and complying with all actings of grace and
   virtue. We have not only the depravation of our natures in general, but
   the obliquity of our particular constitutions, to conflict withal.
   Hence it is that one is disposed to passion, wrath, and anger; another,
   to vanity and lightness; a third, to sensuality and fleshly pleasures;
   and so others to sloth and idleness. And although this disposition, so
   far as it is the result of our especial constitutions and complexion,
   is not sin in itself, yet it dwells at the next door unto it, and, as
   it is excited by the moral pravity of our natures, a continual occasion
   of it. But the body of Christ being formed pure and exact by the Holy
   Ghost, there was no disposition or tendency in his constitution to the
   least deviation from perfect holiness in any kind. The exquisite
   harmony of his natural temperature made love, meekness, gentleness,
   patience, benignity, and goodness, natural and cognate unto him, as
   having an incapacity of such motions as should be subservient unto or
   compliant with any thing different from them. Hence, secondly, also,
   although he took on him those infirmities which belong unto our human
   nature as such, and are inseparable from it until it be glorified, yet
   he took none of our particular infirmities which cleave unto our
   persons, occasioned either by the vice of our constitutions or
   irregularity in the use of our bodies. Those natural passions of our
   minds which are capable of being the means of affliction and trouble,
   as grief, sorrow, and the like, he took upon him; as also those
   infirmities of nature which are troublesome to the body, as hunger,
   thirst, weariness, and pain, -- yea, the purity of his holy
   constitution made him more highly sensible of these things than any of
   the children of men; -- but as to our bodily diseases and distempers,
   which personally adhere unto us, upon the disorder and vice of our
   constitutions, he was absolutely free from [them].
     __________________________________________________________________

   [68] Delon estin hoti kai ten tou pantos telous horan hos men logos
   ginoskei, hos de anthropos agnoei. Anthropou gar idion to agnoein, kai
   malista tauta. Alla kai touto tes philanthropias idion tou soteros.
   Epeide gar gegonen anthropos, ouk epeschuneto dia ten sarka ten
   agnoousan eipein, ouk hoida. Hina deixe hoti eidos hos theos agnoei
   sarkikos. -- Athanas. Orat. iv. ad Arian.Agnoei toinun kata to schema
   tes anthropotetos, ho ginoskon ta panta kata ten dunamin tes theotetos.
   -- Chrysost. tom. vii. serm. 117.Plen isteon, hoti hoi polloi ton
   pateron, schedon de pantes, phainontai legontes auton agnoein. Ei gar
   kata panta legetai hemin homoousios, agnooumen de kai hemeis, delon
   hoti kai autos egnoei. -- Leontius Byzantinus, de Sectis.

   [69] "Maximum in totâ creaturâ testimonium de divinitate Spiritus
   Sancti corpus Domini est; quod ex Spiritu Sancto esse creditur secundum
   evangelistam, Matt. i., sicut angelus ad Josephum dicit, Quod in ea
   natum est de Spiritu Sancto est." -- Athanas. de Fid. Un. et
   Trin."Creatrix virtus altissimi, superveniente Spiritu Sancto in
   virginem Mariam, Christi corpus fabricavit; quo ille usus templo sine
   viri natus est semine" -- Didym. de Spir. Sanc. lib. ii.

   [70] Ei tis legei proton peplasthai to soma tou kuriou hemon Iesou
   Christou en te metra tes hagias parthenou, kai meta tauta henothenai
   hauto ton Theon logon, kai ten psuchen hos prouparxasan, anathema esto.
   -- Concil. Constantinop. ad Origenistas.
     __________________________________________________________________

Chapter IV. Work of the Holy Spirit in and on the human nature of Christ.

   The actual sanctification of the human nature of Christ by the Holy
   Ghost -- On what ground spotless and free from sin -- Positively
   endowed with all grace -- Original holiness and sanctification in
   Christ, how carried on by the Spirit -- Exercise of grace in Christ by
   the rational faculties of his soul -- Their improvement -- Wisdom and
   knowledge, how increased objectively in the human nature of Christ --
   The anointing of Christ by the Holy Spirit with power and gifts --
   Collated eminently on him at his baptism -- John iii. 34 explained and
   vindicated -- Miraculous works wrought in Christ by the Holy Ghost --
   Christ guided, conducted, and supported by the Spirit in his whole work
   -- Mark i. 12 opened -- How the Lord Christ offered himself unto God
   through the eternal Spirit -- His sanctification thereunto -- Graces
   acting eminently therein -- Love, zeal, submission, faith, and truth,
   all exercised therein -- The work of the Spirit of God towards Christ
   whilst he was in the state of the dead; in his resurrection and
   glorification -- The office of the Spirit to bear witness unto Christ,
   and its discharge -- The true way and means of coming unto the
   knowledge of Christ, with the necessity thereof -- Danger of mistakes
   herein -- What it is to love Christ as we ought.

   Secondly, The human nature of Christ being thus formed in the womb by a
   creating act of the Holy Spirit, was in the instant of its conception
   sanctified, and filled with grace according to the measure of its
   receptivity. Being not begotten by natural generation, it derived no
   taint of original sin or corruption from Adam, that being the only way
   and means of its propagation; and being not in the loins of Adam
   morally before the fall, the promise of his incarnation being not given
   until afterward, the sin of Adam could on no account be imputed unto
   him. All sin was charged on him as our mediator and surety of the
   covenant; but on his own account he was obnoxious to no charge of sin,
   original or actual. His nature, therefore, as miraculously created in
   the manner described, was absolutely innocent, spotless, and free from
   sin, as was Adam in the day wherein he was created. But this was not
   all; it was by the Holy Spirit positively endowed with all grace. And
   hereof it was afterward only capable of farther degrees as to actual
   exercise, but not of any new kind of grace. And this work of
   sanctification, or the original infusion of all grace into the human
   nature of Christ, was the immediate work of the Holy Spirit; which was
   necessary unto him: for let the natural faculties of the soul, the
   mind, will, and affections, be created pure, innocent, undefiled, -- as
   they cannot be otherwise immediately created of God, -- yet there is
   not enough to enable any rational creature to live to God; much less
   was it all that was in Jesus Christ. There is, moreover, required
   hereunto supernatural endowments of grace, superadded unto the natural
   faculties of our souls. If we live unto God, there must be a principle
   of spiritual life in us, as well [as] of life natural. This was the
   image of God in Adam, and was wrought in Christ by the Holy Spirit:
   Isa. xi. 1-3, "There shall come forth a rod out of the stem of Jesse,
   and a Branch shall grow out of his roots: and the Spirit of the Lord
   shall rest upon him, the Spirit of wisdom and understanding, the Spirit
   of counsel and might, the Spirit of knowledge and of the fear of the
   Lord; and shall make him of quick understanding in the fear of the
   Lord." It is granted that the following work of the Spirit in and upon
   the Lord Christ, in the execution of his office as the king and head of
   the church, is included in these words; but his first sanctifying work
   in the womb is principally intended: for these expressions, "A rod out
   of the stem of Jesse," and "A Branch out of his roots," with respect
   whereunto the Spirit is said to be communicated unto him, do plainly
   regard his incarnation; and the soul of Christ, from the first moment
   of its infusion, was a subject capable of a fullness of grace, as unto
   its habitual residence and in-being, though the actual exercise of it
   was suspended for a while, until the organs of the body were fitted for
   it. This, therefore, it received by this first unction of the Spirit.
   Hence, from his conception, he was "holy," as well as "harmless" and
   "undefiled," Heb. vii. 26; a "holy thing," Luke i. 35; radically filled
   with a perfection of grace and wisdom, inasmuch as the Father "gave him
   not the Spirit by measure," John iii. 34. See to this purpose our
   commentary on Heb. i. 1; see also John i. 14-17.

   Thirdly, The Spirit carried on that work whose foundation he had thus
   laid. And two things are to be here diligently observed:--

   1. That the Lord Christ, as man, did and was to exercise all grace by
   the rational faculties and powers of his soul, his understanding, will,
   and affections; for he acted grace as a man, "made of a woman, made
   under the law." His divine nature was not unto him in the place of a
   soul, nor did immediately operate the things which he performed, as
   some of old vainly imagined; but being a perfect man, his rational soul
   was in him the immediate principle of all his moral operations, even as
   ours are in us. Now, in the improvement and exercise of these faculties
   and powers of his soul, he had and made a progress after the manner of
   other men; for he was made like unto us "in all things," yet without
   sin. In their increase, enlargement, and exercise, there was required a
   progression in grace also; and this he had continually by the Holy
   Ghost: Luke ii. 40, "The child grew, and waxed strong in spirit." The
   first clause refers to his body, which grew and increased after the
   manner of other men; as verse 52, he "increased in stature." The other
   respects the confirmation of the faculties of his mind, -- he "waxed
   strong in spirit." So, verse 52, he is said to "increase in wisdom and
   stature." [71] He was pleroumenos sophias, continually "filling and
   filled" with new degrees "of wisdom," as to its exercise, according as
   the rational faculties of his mind were capable thereof; an increase in
   these things accompanied his years, verse 52. And what is here recorded
   by the evangelist contains a description of the accomplishment of the
   prophecy before mentioned, Isa. xi. 1-3. And this growth in grace and
   wisdom was the peculiar work of the Holy Spirit; for as the faculties
   of his mind were enlarged by degrees and strengthened, so the Holy
   Spirit filled them up with grace for actual obedience.

   2. The human nature of Christ was capable of having new objects
   proposed to its mind and understanding, whereof before it had a simple
   nescience. And this is an inseparable adjunct of human nature as such,
   as it is to be weary or hungry, and no vice or blamable defect. Some
   have made a great outcry about the ascribing of ignorance by some
   protestant divines unto the human soul of Christ: Bellarm. de Anim.
   Christi. Take" ignorance" for that which is a moral defect in any kind,
   or an unacquaintedness with that which anyone ought to know, or is
   necessary unto him as to the perfection of his condition or his duty,
   and it is false that ever any of them ascribed it unto him. Take it
   merely for a nescience of some things, and there is no more in it but a
   denial of infinite omniscience, -- nothing inconsistent with the
   highest holiness and purity of human nature. So the Lord Christ says of
   himself that he knew not the day and hour of the end of all things,
   [Mark xiii. 32]; and our apostle of him, that he "learned obedience by
   the things that he suffered," Heb. v. 8. In the representation, then,
   of things anew to the human nature of Christ, the wisdom and knowledge
   of it was objectively increased, and in new trials and temptations he
   experimentally learned the new exercise of grace. And this was the
   constant work of the Holy Spirit in the human nature of Christ. He
   dwelt in him in fullness; for he received him not by measure. And
   continually, upon all occasions, he gave out of his unsearchable
   treasures grace for exercise in all duties and instances of it. From
   hence was he habitually holy, and from hence did he exercise holiness
   entirely and universally in all things.

   Fourthly, The Holy Spirit, in a peculiar manner, anointed him with all
   those extraordinary powers and gifts which were necessary for the
   exercise and discharging of his office on the earth: [72] Isa. lxi. 1,
   "The Spirit of the Lord God is upon me; because the Lord hath anointed
   me to preach good tidings unto the meek; he hath sent me to bind up the
   broken-hearted, to proclaim liberty to the captives, and the opening of
   the prison to them that are bound."

   It is the prophetical office of Christ, and his discharge thereof in
   his ministry on the earth, which is intended. And he applies these
   words unto himself with respect unto his preaching of the gospel, Luke
   iv. 18, 19; for this was that office which he principally attended unto
   here in the world, as that whereby he instructed men in the nature and
   use of his other offices. For his kingly power, in his human nature on
   the earth, he exercised it but sparingly. Thereunto, indeed, belonged
   his sending forth of apostles and evangelists to preach with authority.
   And towards the end of his ministry he instituted ordinances of gospel
   worship, and appointed the order of his church in the foundation and
   building of it up; which were acts of kingly power. Nor did he perform
   any act of his sacerdotal office but only at his death, when he "gave
   himself for us an offering and a sacrifice to God for a sweet-smelling
   savour," Eph. v. 2; wherein God "smelled a savour of rest," and was
   appeased towards us. But the whole course of his life and ministry was
   the discharge of his prophetical office unto the Jews, Rom. xv. 8;
   which he was to do according to the great promise, Deut. xviii. 18, 19:
   and on the acceptance or refusal of him herein depended the life and
   death of the church of Israel, verse 19; Acts iii. 23; Heb. ii. 3; John
   viii. 24. Hereunto was he fitted by this unction of the Spirit. And
   here, also, is a distinction between the "Spirit that was upon him,"
   and his being "anointed to preach," which contains the communication of
   the gifts of that Spirit unto him; as it is said, Isa. xi. 2, 3, "The
   Spirit rested upon him as a Spirit of wisdom," to make him "of quick
   understanding in the fear of the Lord." Now, this was in a singular
   manner and in a measure inexpressible, whence he is said to be
   "anointed with the oil of gladness above his fellows," or those who
   were partakers of the same Spirit with him, Ps. xlv. 7; Heb. i. 8, 9;
   although I acknowledge that there was in that expression a peculiar
   respect unto his glorious exaltation, which afterward ensued, as hath
   been declared on that place. And this collation of extraordinary gifts
   for the discharge of his prophetical office was at his baptism, Matt.
   iii. 17.

   They were not bestowed on the Head of the church, nor are any gifts of
   the same nature in general bestowed on any of his members, but for use,
   exercise, and improvement. And that they were then collated appears;
   for, --

   1. Then did he receive the visible pledge which confirmed him in, and
   testified unto others his calling of God to, the exercise of his
   office; for then "the Spirit of God descended like a dove, and lighted
   upon him: and lo a voice came from heaven, saying, This is my beloved
   Son, in whom I am well pleased," Matt. iii. 16, 17. Hereby was he
   "sealed of God the Father," John vi. 27, in that visible pledge of his
   vocation, setting the great seal of heaven to his commission. And this
   also was to be a testimony unto others, that they might own him in his
   office, now he had undertaken to discharge it, chap. i. 33.

   2. He now entered on his public ministry, and wholly gave himself up
   unto his work; for before, he did only occasionally manifest the
   presence of God with him, somewhat to prepare the minds of men to
   attend unto his ministry, as when he filled them with astonishment at
   his discourses with the doctors in the temple, Luke ii. 46, 47. And
   although it is probable that he might be acted by the Spirit in and
   unto many such extraordinary actions during his course of a private
   life, yet the fullness of gifts for his work he received not until the
   time of his baptism, and, therefore, before that he gave not himself up
   wholly unto his public ministry.

   3. Immediately hereon it is said that he was "full of the Holy Ghost,"
   Luke iv. 1. Before, he was said to "wax strong in spirit," pleroumenos
   sophias, chap. ii. 40, "continually filling;" but now he is pleres
   Pneumatos Hagiou, "full of the Holy Ghost." He was actually possessed
   of and furnished with all that fullness of spiritual gifts which were
   any way needful for him or useful unto him, or which human nature is
   capable of receiving. With respect hereunto doth the evangelist
   [baptist?] use that expression, Ou gar ek metrou didosin ho Theos to
   Pneuma, John iii. 34, -- "For God giveth not the Spirit by measure."
   That it is the Lord Jesus Christ who is here intended, unto whom the
   Spirit is thus given, is evident from the context, although it be not
   express[ed] in the text. He is spoken of, and is the subject of the
   whole discourse: Verse 31, "He that cometh from above is above all: he
   that cometh from heaven is above all." None doubts but that this is a
   description of the person of Christ. And in the beginning of this
   verse, "He whom God hath sent speaketh the words of God;" which is the
   usual periphrasis of the Lord Christ, used at least twenty times in
   this Gospel. Of him this account is given, that he "testifieth what he
   hath seen and heard," verse 32; and that he "speaketh the words of
   God," verse 34. Different events are also marked upon his testimony,
   for many refused it, verse 32, but some received it, who therein "set
   to their seal that God is true," verse 33; for he that "believeth not
   the record that he gave of his Son hath made him a liar," 1 John v. 10.
   As a reason of all this, it is added that "God gave not the Spirit by
   measure unto him;" so that he was fully enabled to "speak the words of
   God," and those by whom his testimony was rejected were justly liable
   to "wrath," verse 36. Vain, therefore, is the attempt of Crellius, de
   Spir. Sanc., followed by Schlichtingius in his comment on this place,
   who would exclude the Lord Christ from being intended in these words;
   for they would have them signify no more but only in general that God
   is not bound up to measures in the dispensation of the Spirit, but
   gives to one according unto one measure, and to another according to
   another. But as this gloss overthrows the coherence of the words,
   disturbing the context, so it contradicts the text itself: for God's
   not giving the Spirit ek metrou, "by measure," is his giving of him
   ametros, "immeasurably," without known bounds or limits, and so the
   Spirit was given unto the Lord Christ only; for "unto every one of us
   is given grace according to the measure of the gift of Christ," Eph.
   iv. 7, -- that is, in what measure he pleaseth to communicate and
   distribute it. But the effects of this giving of the Spirit unto the
   Lord Christ not by measure belonged unto that fullness from whence we
   "receive grace for grace," John i. 16; for hereby the Father
   accomplished his will, when "it pleased him that in him should all
   fullness dwell," that "in all things he might have the pre-eminence,"
   Col. i. 18, 19. Nor can any difficulty of weight be cast on this
   interpretation from the use of the word in the present tense, which is
   by Crellius insisted on, -- didosi, "he giveth:" "For Christ," they
   say, "had before received the Spirit, for this is spoken of him after
   his baptism. If, therefore, he had been intended, it should rather have
   been, he hath given,' or he hath not given unto him by measure.'" But,
   -- (1.) This was immediately on his baptism, and therefore the
   collation of the fullness of the Spirit might be spoken of as a thing
   present, being but newly past; which is an ordinary kind of speech on
   all occasions. Besides, (2.) The collation of the Spirit is a continued
   act, in that he was given him to abide with him, to rest upon him,
   wherein there was a continuance of the love of God towards and his care
   over him in his work. Hence the Lord Christ saith of himself, or the
   prophet in his person, that the Spirit sent him: "Now the Lord God, and
   his Spirit, hath sent me," Isa. xlviii. 16. The same work in sending of
   Christ is ascribed unto the "Lord God," that is, the Father, and to the
   "Spirit," but in a different manner. He was sent by the Father
   authoritatively; and the furniture he received by the Spirit, of gifts
   for his work and office, is called his sending of him; as the same work
   is assigned unto different persons in the Trinity on different
   accounts.

   Fifthly, It was in an especial manner by the power of the Holy Spirit
   he wrought those great and miraculous works whereby his ministry was
   attested unto and confirmed. Hence it is said that God wrought miracles
   by him: Acts ii. 22, "Jesus of Nazareth, a man approved of God by
   miracles and wonders and signs, which God did by him;" for they are all
   immediate effects of divine power. So when he cast out devils with a
   word of command, he affirms that he did it by the "finger of God," Luke
   xi. 20, -- that is, by the infinite divine power of God. But the power
   of God acted in an especial manner by the Holy Spirit, as is expressly
   declared in the other evangelist, Matt. xii. 28; and, therefore, on the
   ascription of his mighty works unto Beelzebub, the prince of devils, he
   lets the Jews know that therein they blasphemed the Holy Spirit, whose
   works indeed they were, verses 31, 32. Hence these mighty works are
   called dunameis, "powers," because of the power of the Spirit of God
   put forth for their working and effecting: see Mark vi. 5, ix. 39; Luke
   iv. 36, v. 17, vi. 19, viii. 46, ix. 1. And in the exercise of this
   power consisted the testimony given unto him by the Spirit that he was
   the Son of God; for this was necessary unto the conviction of the Jews,
   to whom he was sent, John x. 37, 38.

   Sixthly, By him was he guided, directed, comforted, supported, in the
   whole course of his ministry, temptations, obedience, and sufferings.
   Some few instances on this head may suffice. Presently after his
   baptism, when he was full of the Holy Ghost, he was "led by the Spirit
   into the wilderness," Luke iv. 1. 1. The Holy Spirit guided him to
   begin his contest and conquest with the devil. Hereby he made an
   entrance into his ministry; and it teacheth us all what we must look
   for if we solemnly engage ourselves to follow him in the work of
   preaching the gospel. The word used in Mark to this purpose hath
   occasioned some doubt what spirit is intended in these words, To pneuma
   auton ekballei eis ten eremon, chap. i. 12, "The spirit driveth him
   into the wilderness." It is evident that the same spirit and the same
   act are intended in all the evangelists, here, and Matt. iv. 1, Luke
   iv. 1. But how the Holy Spirit should be said ekballein, to "drive
   him," is not so easy to be apprehended. But the word in Luke is egeto,
   which denotes a guiding and rational conduct; and this cannot be
   ascribed unto any other spirit, with respect unto our Lord Jesus, but
   only the Spirit of God. Matthew expresseth the same effect by anechthe,
   chap. iv. 1, -- he was "carried," or "carried up," or "taken away,"
   from the midst of the people. And this was hupo tou Pneumatos, "of that
   Spirit," -- namely, which descended on him and rested on him
   immediately before, chap. iii. 16. And the continuation of the
   discourse in Luke will not admit that any other spirit be intended:
   "And Jesus being full of the Holy Spirit returned from Jordan, and was
   led by the Spirit into the wilderness," -- namely, by that Spirit which
   he was full of. By ekballei, therefore, in Mark, no more is intended
   but the sending of him forth by a high and strong impression of the
   Holy Spirit on his mind. Hence the same word is used with respect unto
   the sending of others, by the powerful impression of the Spirit of God
   on their hearts, unto the work of preaching the gospel: Matt. ix. 38,
   "Pray ye therefore the Lord of the harvest," hopos ekballe ergalle
   ergatas eis ton therismon hautou, "that he would thrust forth labourers
   into his harvest," -- namely, by furnishing them with the gifts of his
   Spirit, and by the power of his grace constraining them to their duty.
   So also Luke x. 2. So did he enter upon his preparation unto his work
   under his conduct; and it were well if others would endeavour after a
   conformity unto him within the rules of their calling. 2. By his
   assistance was he carried triumphantly through the course of his
   temptations unto a perfect conquest of his adversary as to the present
   conflict, wherein he sought to divert him from his work; which
   afterward he endeavoured by all ways and means to oppose and hinder. 3.
   The temptation being finished, he returned again out of the wilderness,
   to preach the gospel "in the power of the Spirit," chap. iv. 14. He
   returned en te dunamei tou Pneumatos, "in the power of the Spirit" into
   Galilee, -- that is, powerfully enabled by the Holy Spirit unto the
   discharge of his work; and hence, in his first sermon at Nazareth, he
   took these words of the prophet for his text, "The Spirit of the Lord
   is upon me, because he hath anointed me to preach the gospel to the
   poor," verse 18. The issue was, that they "all bare him witness, and
   wondered at the gracious words which proceeded out of his mouth," verse
   22. And as he thus began his ministry in the power of the Spirit, so,
   having received him not by measure, he continually on all occasions put
   forth his wisdom, power, grace, and knowledge, to the astonishment of
   all, and the stopping of the mouths of his adversaries, shutting them
   up in their rage and unbelief. 4. By him was he directed, strengthened,
   and comforted, in his whole course, -- in all his temptations,
   troubles, and sufferings, from first to last; for we know that there
   was a confluence of all these upon him in his whole way and work, a
   great part of that whereunto he humbled himself for our sakes
   consisting in these things. In and under them he stood in need of
   mighty supportment and strong consolation. This God promised unto him,
   and this he expected, Isa. xlii. 4, 6, xlix. 5-8, l. 7, 8. Now, all the
   voluntary communications of the divine nature unto the human were, as
   we have showed, by the Holy Spirit.

   Seventhly, He offered himself up unto God through the eternal Spirit,
   Heb. ix. 14. I know many learned men do judge that by the "eternal
   Spirit" in that place, not the third person is intended, but the divine
   nature of the Son himself; and there is no doubt but that also may
   properly be called the eternal Spirit. There is also a reason in the
   words themselves strongly inclining unto that sense and acceptation of
   them: for the apostle doth show whence it was that the sacrifice of the
   Lord Christ had an efficacy beyond and above the sacrifices of the law,
   and whence it would certainly produce that great effect of "purging our
   consciences from dead works;" and this was, from the dignity of his
   person, on the account of his divine nature. It arose, I say, from the
   dignity of his person, his deity giving sustentation unto his human
   nature in the sacrifice of himself; for by reason of the indissoluble
   union of both his natures, his person became the principle of all his
   mediatory acts, and from thence had they their dignity and efficacy.
   Nor will I oppose this exposition of the words. But, on the other side,
   many learned persons, both of the ancient and modern divines, do judge
   that it is the person of the Holy Spirit that is intended.

   And because this is a matter of great importance, -- namely, how the
   Lord Christ offered up himself unto God as a sacrifice by the eternal
   Spirit, -- I shall farther explain it, though but briefly. Those who
   look only on the outward part of the death of Christ can see nothing
   but suffering in it. The Jews took him, and they with the soldiers both
   scourged and slew him, hanging him on the tree. But the principal
   consideration of it is his own offering himself a sacrifice unto God,
   as the great high priest of the church, to make atonement and
   reconciliation for sinners, which was hid from the world by those
   outward acts of violence which were upon him; and this he did by the
   eternal Spirit, wherein we may take notice of the ensuing instances:--

   1. He sanctified, consecrated, or dedicated himself unto God for to be
   an offering or sacrifice: John xvii. 19, "For their sakes," -- that is,
   the elect, -- "I sanctify myself." The Lord Christ was before this
   perfectly sanctified as to all inherent holiness, so that he could not
   speak of sanctifying himself afresh in that sense. Neither was it the
   consecration of himself unto his office of a priest; for this was the
   act of him who called him: "He glorified not himself to be made an high
   priest; but he that said unto him, Thou art my Son," Heb. v. 5. He made
   him a priest by his death, "after the power of an endless life," chap.
   vii. 16, 20, 21. Wherefore, he consecrated himself to be a sacrifice,
   as the beast to be sacrificed of old was first devoted unto that
   purpose. Therefore it is said that he thus sanctified or consecrated
   himself that we might be sanctified. Now, "we are sanctified through
   the offering of the body of Jesus Christ once for all," Heb. x. 10.
   This was his first sacerdotal act. He dedicated himself to be an
   offering to God; and this he did through the effectual operation of the
   eternal Spirit in him.

   2. He went voluntarily and of his own accord to the garden; which
   answered the adduction or bringing of the beast to be sacrificed unto
   the door of the tabernacle, according to the law: for there he did not
   only give up himself into the hands of those who were to shed his
   blood, but also actually entered upon the offering up of himself unto
   God in his agony, when he "offered up prayers and supplications with
   strong crying and tears," Heb. v. 7; which declares not the matter, but
   the manner of his offering.

   3. In all that ensued, all that followed hereon, unto his giving up the
   ghost, he offered himself to God in and by those actings of the grace
   of the Holy Spirit in him, which accompanied him to the last. And these
   are diligently to be considered, because on them depend the efficacy of
   the death of Christ as to atonement and merit, as they were enhanced
   and rendered excellent by the worth and dignity of his person; for it
   is not the death of Christ, merely as it was penal and undergone by the
   way of suffering, that is the means of our deliverance, but the
   obedience of Christ therein, which consisted in his offering of himself
   through the eternal Spirit unto God, that gave efficacy and success
   unto it. We may, therefore, inquire what were those principal graces of
   the Spirit which he acted in this offering of himself unto God; and
   they were, --

   (1.) Love to mankind, and compassion towards sinners. This the holy
   soul of the Lord Jesus was then in the highest and most inconceivable
   exercise of. This, therefore, is frequently expressed where mention is
   made of this offering of Christ: Gal. ii. 20, "Who loved me, and gave
   himself for me." Rev. i. 5, "Who loved us and washed us from our sins
   in his own blood." And compassion is the first grace required in a high
   priest or sacrificer, Heb. v. 2. God being now upon a design of love
   (for it was in the pursuit of eternal love that Christ was sent into
   the world, John iii. 16; Tit. iii. 4-6), this love, that was now in its
   most inconceivable advancement in the heart of Christ, was most
   grateful and acceptable unto him. And this intenseness of love did also
   support the mind of Christ under all his sufferings; as Jacob, through
   the greatness of his love unto Rachel, made light of the seven years'
   service that he endured for her, Gen. xxix. 20. And so did the Lord
   Christ "endure the cross and despise the shame for the joy" of saving
   his elect "which was set before him," Heb. xii. 2. And this was one
   grace of the eternal Spirit whereby he offered himself unto God.

   (2.) That which principally acted him in the whole was his unspeakable
   zeal for, and ardency of affection unto, the glory of God. These were
   the coals which with a vehement flame, as it were, consumed the
   sacrifice. And there were two things that he aimed at with respect unto
   the glory of God:-- [1.] The manifestation of his righteousness,
   holiness, and severity against sin. His design was, to repair the glory
   of God, wherein it had seemed to suffer by sin. Ps. xl. 6-8, Heb. x.
   5-7, He came to do that, with full desire of soul, (expressed in these
   words, "Lo, I come,") which legal sacrifices could not do, -- namely,
   to make satisfaction to the justice of God for sin, to be "a
   propitiation, to declare his righteousness," Rom. iii. 25. And this he
   doth, as to the manner of it, with inexpressible ardency of zeal and
   affections: Ps. xl. 8, "I delight to do thy will, O my God: yea, thy
   law is in the midst of my bowels." He doubles the expression of the
   intenseness of his mind hereon. And, therefore, when he was to prepare
   himself in his last passover for his suffering, he expresseth the
   highest engagement of heart and affections unto it: Luke xxii. 15,
   "With desire I have desired to eat this passover with you before I
   suffer;" as with respect unto the same work he had before expressed it,
   "I have a baptism to be baptized with, and how am I straitened," or
   pained, "till it be accomplished!" chap. xii. 50. His zeal to advance
   the glory of God, in the manifestation of his righteousness and
   holiness, by the offering up of himself as a sin-offering to make
   atonement, gave him no rest and ease until he was engaged in it, whence
   it wrought unto the utmost. [2.] The exercise of his grace and love.
   This he knew was the way to open the treasures of grace and love, that
   they might be poured out on sinners, to the everlasting glory of God;
   for this was the design of God in the whole, Rom. iii. 24-26. This zeal
   and affection unto the glory of God's righteousness, faithfulness, and
   grace, which was wrought in the heart of Christ by the eternal Spirit,
   was that wherein principally he offered up himself unto God.

   (3.) His holy submission and obedience unto the wilt of God, which were
   now in the height of their exercise, and grace advanced unto the utmost
   in them, was another especial part of this his offering up of himself.
   That this was wrought in him by the holy or eternal Spirit was before
   declared. And it is frequently expressed as that which had an especial
   influence into the efficacy and merit of his sacrifice: Phil. ii. 8,
   "He humbled himself, and became obedient unto death, even the death of
   the cross." And when he "offered up prayers and supplications, though
   he were a Son, yet learned he obedience by the things which he
   suffered," Heb. v. 7, 8; that is, he experienced obedience in
   suffering. It is true that the Lord Christ, in the whole course of his
   life, yielded obedience unto God, as he was "made of a woman, made
   under the law," Gal. iv. 4; but now he came to the great trial of it,
   with respect unto the especial command of the Father "to lay down his
   life," and to "make his soul an offering for sin," Isa. liii. 10. This
   was the highest act of obedience unto God that ever was, or ever shall
   be to all eternity; and therefore doth God so express his satisfaction
   therein and acceptance of it, Isa. liii. 11, 12; Phil. ii. 9, 10. This
   was wrought in him, this he was wrought unto, by the Holy Spirit; and
   therefore by him he offered himself unto God.

   (4.) There belongs also hereunto that faith and trust in God which,
   with fervent prayers, cries, and supplications, he now acted on God and
   his promises, both with respect unto himself and to the covenant which
   he was sealing with his blood. This our apostle represents as an
   especial work of his, testified unto in the Old Testament: Heb. ii. 13,
   "I will put my trust in him." And, [1.] This respected himself, namely,
   that he should be supported, assisted, and carried through the work he
   had undertaken unto a blessed issue. Herein, I confess, he was horribly
   assaulted, until he cried out, "My God, my God, why hast thou forsaken
   me?" Ps. xxii. 1; but yet, after and through all his dreadful trial,
   his faith and trust in God were victorious. This he expressed in the
   depth and extremity of his trials, verses 9-11; and made such an open
   profession of it that his enemies, when they supposed him lost and
   defeated, reproached him with it, verse 8; Matt. xxvii. 43. To this
   purpose he declares himself at large, Isa. l. 7-9. So his faith and
   trust in God, as to his own supportment and deliverance, with the
   accomplishment of all the promises that were made unto him upon his
   engagement into the work of mediation, were victorious. [2.] This
   respected the covenant, and all the benefits that the church of the
   elect was to be made partaker of thereby. The blood that he now shed
   was the "blood of the covenant," and it was shed for his church,
   namely, that the blessings of the covenant, might be communicated unto
   them, Gal. iii. 13, 14. With respect hereunto did he also exercise
   faith in God, as appears fully in his prayer which he made when he
   entered on his oblation, John xvii.

   Now, concerning these instances we may observe three things to our
   present purpose:--

   (1.) These and the like gracious actings of the soul of Christ were the
   ways and means whereby, in his death and blood-shedding, -- which was
   violent and by force inflicted on him as to the outward instruments,
   and was penal as to the sentence of the law, -- he voluntarily and
   freely offered up himself a sacrifice unto God for to make atonement;
   and these were the things which, from the dignity of his person, became
   efficacious and victorious. Without these his death and blood-shedding
   had been no oblation.

   (2.) These were the things which rendered his offering of himself a
   "sacrifice to God of a sweet-smelling savour," Eph. v. 2. God was so
   absolutely delighted and pleased with these high and glorious acts of
   grace and obedience in Jesus Christ that he smelled, as it were, a
   "savour of rest" towards mankind, or those for whom he offered himself,
   so that he would be angry with them no more, curse them no more, as it
   is said of the type of it in the sacrifice of Noah, Gen. viii. 20, 21.
   God was more pleased with the obedience of Christ than he was
   displeased with the sin and disobedience of Adam, Rom. v. 17-21. It was
   not, then, [by] the outward suffering of a violent and bloody death,
   which was inflicted on him by the most horrible wickedness that ever
   human nature brake forth into, that God was atoned, Acts ii. 23; nor
   yet was it merely his enduring the penalty of the law that was the
   means of our deliverance; but the voluntary giving up of himself to be
   a sacrifice in these holy acts of obedience was that upon which, in an
   especial manner, God was reconciled unto us. (3.) All these things
   being wrought in the human nature by the Holy Ghost, who, in the time
   of his offering, acted all his graces unto the utmost, he is said
   thereon to "offer himself unto God through the eternal Spirit," by
   whom, as our high priest, he was consecrated, spirited, and acted
   thereunto.

   Eighthly, There was a peculiar work of the Holy Spirit towards the Lord
   Christ whilst he was in the state of the dead; for here our preceding
   rule must be remembered, -- namely, that notwithstanding the union of
   the human nature of Christ with the divine person of the Son, yet the
   communications of God unto it, beyond subsistence, were voluntary. Thus
   in his death the union of his natures in his person was not in the
   least impeached; but yet for his soul or spirit, he commends that in an
   especial manner into the hands of God his Father, -- Ps. xxxi. 5, Luke
   xxiii. 46, "Father, into thy hands I commend my spirit," -- for the
   Father had engaged himself in an eternal covenant to take care of him,
   to preserve and protect him even in death, and to show him again the
   "way and path of life," Ps. xvi. 11. Notwithstanding, then, the union
   of his person, his soul in its separate state was in an especial manner
   under the care, protection, and power of the Father, preserved in his
   love until the hour came wherein he showed him again the path of life.
   His holy body in the grave continued under the especial care of the
   Spirit of God; and hereby was accomplished that great promise, that
   "his soul should not be left in hell, nor the Holy One see corruption,"
   Ps. xvi. 10; Acts ii. 31. It is the body of Christ which is here called
   "The Holy One," as it was made a "holy thing" by the conception of it
   in the womb by the power of the Holy Ghost. And it is here spoken of in
   contradistinction unto his soul, and opposed by Peter unto the body of
   David, which when it died saw corruption, Acts ii. 29. This pure and
   holy substance was preserved in its integrity by the overshadowing
   power of the Holy Spirit, without any of those accidents of change
   which attend the dead bodies of others. I deny not but there was use
   made of the ministry of angels about the dead body of Christ whilst it
   was in the grave, even those which were seen sitting afterward in the
   place where he lay, John xx. 12; by these was it preserved from all
   outward force and violation; -- but this also was under the peculiar
   care of the Spirit of God, who how he worketh by angels hath been
   before declared.

   Ninthly, There was a peculiar work of the Holy Spirit in his
   resurrection, this being the completing act in laying the foundation of
   the church, whereby Christ entered into his rest, -- the great
   testimony given unto the finishing of the work of redemption, with the
   satisfaction of God therein, and his acceptation of the person of the
   Redeemer. It is, on various accounts, assigned distinctly to each
   person in the Trinity; and this not only as all the external works of
   God are undivided, each person being equally concerned in their
   operation, but also upon the account of their especial respect unto and
   interest in the work of redemption, in the manner before declared. Unto
   the Father it is ascribed, on the account of his authority, and the
   declaration therein of Christ's perfect accomplishment of the work
   committed unto him: Acts ii. 24, "Him hath God raised up, having loosed
   the pains of death: because it was not possible that he should be
   holden of it." It is the Father who is spoken of, and he is said, as in
   other places, to raise Christ from the dead; but this he doth with
   respect unto "his loosing the pains of death," -- lusas tas odinas tou
   thanatou. These are the chvlymvt?, which, with a little alteration of
   one vowel, [73] signify the "sorrows of death," or the "cords of
   death;" for chvlymvt?, are the "sorrows of death," and chvlymvt?, are
   the "cords of death." See Ps. xviii. 4, cxvi. 3. And the "sorrows of
   death" here intended were the "cords" of it, -- that is, the power it
   had to bind the Lord Christ for a season under it; for the "pains of
   death," that is, the odines, "tormenting pains," ended in his death
   itself. But the consequents of them are here reckoned unto them, or the
   continuance under the power of death, according unto the sentence of
   the law. These God loosed, when, the law being fully satisfied, the
   sentence of it was taken off, and the Lord Christ was acquitted from
   its whole charge. This was the act of God the Father, as the supreme
   rector and judge of all. Hence he is said to "raise him from the dead,"
   as the judge by his order delivereth an acquitted prisoner or one who
   hath answered the law. The same work he also takes unto himself: John
   x. 17, 18, "I lay down my life, that I might take it again. No man
   taketh it from me, but I lay it down of myself. I have power to lay it
   down, and I have power to take it again." For although men by violence
   took away his life, when "with wicked hands they crucified and slew
   him," Acts ii. 23, iii. 15, yet because they had neither authority nor
   ability so to do without his own consent, he saith no man did, or
   could, take away his life, -- that is, against his will, by power over
   him, as the lives of other men are taken away; for this neither angels
   nor men could do. So, also, although the Father is said to raise him
   from the dead by taking off the sentence of the law, which he had
   answered, yet he himself also took his life again by an act of the
   love, care, and power of his divine nature, his living again being an
   act of his person, although the human nature only died. But the
   peculiar efficiency in the reuniting of his most holy soul and body was
   an effect of the power of the Holy Spirit: 1 Pet. iii. 18, "He was put
   to death in the flesh, but quickened by the Spirit;" zoopoietheis de to
   Pneumati, -- "he was restored to life by the Spirit." And this was that
   Spirit whereby he preached unto them that were disobedient in the days
   of Noah, verses 19, 20; or that Spirit of Christ which was in the
   prophets from the foundation of the world, chap. i. 11; by which he
   preached in Noah unto that disobedient generation, 2 Pet. ii. 5,
   whereby the Spirit of God strove for a season with those inhabitants of
   the old world, Gen. vi. 3; -- that is, the Holy Spirit of God. To the
   same purpose we are instructed by our apostle: Rom. viii. 11, "If the
   Spirit of him that raised up Jesus from the dead dwell in you, he that
   raised up Christ from the dead shall also quicken your mortal bodies by
   his Spirit that dwelleth in you;" -- "God shall quicken our mortal
   bodies also by the same Spirit whereby he raised Christ from the dead;"
   for so the relation of the one work to the other requires the words to
   be understood. And he asserts again the same expressly, Eph. i. 17-20.
   He prays that God would give his Holy Spirit unto them as a Spirit of
   wisdom and revelation, verse 17. The effects thereof in them and upon
   them are described, verse 18. And this he desires that they may so be
   made partakers of as that, by the work of the Spirit of God in
   themselves, renewing and quickening them, they might have an experience
   of that exceeding greatness of his power which he put forth in the Lord
   Christ when he raised him from the dead. And the evidence or testimony
   given unto his being the Son of God, by his resurrection from the dead,
   is said to be "according to the Spirit of holiness," or the Holy
   Spirit, Rom. i. 4. He was positively declared to be the Son of God by
   his resurrection from the dead, en dunamei kata Pneuma hagiosunes, --
   that is, by the "powerful working of the Holy Spirit." This, also, is
   the intendment of that expression, 1 Tim. iii. 16, "Justified in the
   Spirit." God was "manifest in the flesh," by his incarnation and
   passion therein; and "justified in the Spirit," by a declaration of his
   acquitment from the sentence of death and all the evils which he
   underwent, with the reproaches wherewith he was contemptuously used, by
   his quickening and resurrection from the dead, through the mighty and
   effectual working of the Spirit of God.

   Tenthly, It was the Holy Spirit that glorified the human nature [of
   Christ], and made it every way meet for its eternal residence at the
   right hand of God, and a pattern of the glorification of the bodies of
   them that believe on him. He who first made his nature holy, now made
   it glorious. And as we are made conformable unto him in our souls here,
   his image being renewed in us by the Spirit, so he is in his body, now
   glorified by the effectual operation of the same Spirit, the exemplar
   and pattern of that glory which in our mortal bodies we shall receive
   by the same Spirit; for "when he shall appear, we shall be like him," 1
   John iii. 2, seeing he will "change our vile bodies, that they may be
   fashioned like unto his glorious body, according to the working whereby
   he is able even to subdue all things unto himself," Phil. iii. 21.

   And these are some of the principal instances of the operation of the
   Holy Spirit on the human nature of the Head of the church. The whole of
   them all, I confess, is a work that we can look but little into; only
   what is plainly revealed we desire to receive and embrace, considering
   that if we are his, we are predestinated to be made conformable in all
   things unto him, and that by the powerful and effectual operation of
   that Spirit which thus wrought all things in him, to the glory of God.
   And as it is a matter of unspeakable consolation unto us to consider
   what hath been done in and upon our nature by the application of the
   love and grace of God through his Spirit unto it; so it is of great
   advantage, in that it directs our faith and supplications in our
   endeavours after conformity with him, which is our next end, under the
   enjoyment of God in glory. What, therefore, in these matters we
   apprehend, we embrace; and for the depth of them, they are the objects
   of our admiration and praise.

   II. There is yet another work of the Holy Spirit, not immediately in
   and upon the person of the Lord Christ, but towards him, and on his
   behalf, with respect unto his work and office; and it compriseth the
   head and fountain of the whole office of the Holy Spirit towards the
   church. This was his witness-bearing unto the Lord Christ, -- namely,
   that he was the Son of God, the true Messiah, and that the work which
   he performed in the world was committed unto him by God the Father to
   accomplish. And this same work he continueth to attend unto unto this
   day, and will do so to the consummation of all things. It is known how
   the Lord Christ was reproached whilst he was in this world, and how
   ignominiously he was sent out of it by death. Hereon a great contest
   ensued amongst mankind, wherein heaven and hell were deeply engaged.
   The greatest part of the world, the princes, rulers, and wise men of
   it, affirmed that he was an impostor, a seducer, a malefactor, justly
   punished for his evil deeds. He, on the other side, chose twelve
   apostles to bear testimony unto the holiness of his life, the truth and
   purity of his doctrine, the accomplishment of the prophecies of the Old
   Testament in his birth, life, work, and death; and, in especial, unto
   his resurrection from the dead, whereby he was justified and acquitted
   from all the reproaches of hell and the world, and their calumnies
   refelled. But what could the testimony of twelve poor men, though never
   so honest, prevail against the confronting suffrage of the world?
   Wherefore, this work of bearing witness unto the Lord Christ was
   committed unto Him who is above and over all, who knoweth how, and is
   able, to make his testimony prevalent: John xv. 26, "When the Comforter
   is come, whom I will send unto you from the Father, even the Spirit of
   truth, which proceedeth from the Father, he shall testify of me."
   Accordingly, the apostles plead his concurring testimony: Acts v. 32,
   "We are his witnesses of these things; and so also is the Holy Ghost,
   whom God hath given to them that obey him." And how he thus gave his
   testimony our apostle declares, Heb. ii. 4, "God also bearing witness
   with them" (that is, the apostles), "both with signs and wonders, and
   with divers miracles, and gifts of the Holy Spirit, according to his
   own will." The first principal end why God gave the Holy Spirit to work
   all those miraculous effects in them that believed in Jesus, was, to
   bear witness unto his person that he was indeed the Son of God, owned
   and exalted by him; for no man not utterly forsaken of all reason and
   understanding, not utterly blinded, would once imagine that the Holy
   Spirit of God would work such marvellous operations in and by them who
   believed on him, if he designed not to justify his person, work, and
   doctrine thereby. And this in a short time, together with that
   effectual power which he put forth in and by the preaching of the word,
   carried not only his vindication against all the machinations of Satan
   and his instruments throughout the world, but also subdued the
   generality of mankind unto faith in him and obedience unto him, 2 Cor.
   x. 4, 5. And upon this testimony it is that there is real faith in him
   yet maintained in the world. This is that which he promised unto his
   disciples whilst he was yet with them in the world, when their hearts
   were solicitous how they should bear up against their adversaries upon
   his absence. "I will," saith he, "send the Comforter unto you. And when
   he is come, he will reprove the world of sin, and of righteousness, and
   of judgment: of sin, because they believe not on me; of righteousness,
   because I go to my Father, and ye see me no more; of judgment, because
   the prince of this world is judged," John xvi. 7-11. The reason why the
   world believed not on Christ was, because they believed not that he was
   sent of God, chap. ix. 29. By his testimony the Spirit was to reprove
   the world of their infidelity, and to convince them of it by evidencing
   the truth of his mission; for hereon the whole issue of the controversy
   between him and the world did depend. Whether he were righteous or a
   deceiver was to be determined by his being sent or not sent of God;
   and, consequently, God's acceptance or disapprobation of him. That he
   was so sent, so approved, the Holy Spirit convinced the world by his
   testimony, manifesting that he "went to the Father," and was exalted by
   him; for it was upon his ascension and exaltation that he received and
   poured out the promise of the Spirit to this purpose, Acts ii. 33.
   Moreover, whilst he was in the world there was an unrighteous judgment,
   by the instigation of Satan, passed upon him. On this testimony of the
   Spirit, that judgment was to be reversed, and a contrary sentence
   passed on the author of it, the prince of this world; for by the gospel
   so testified unto was he discovered, convicted, judged, condemned, and
   cast out of that power and rule in the world which, by the darkness of
   the minds of men within and idolatry without, he had obtained and
   exercised. And that the Holy Spirit continueth to do the same work,
   though not absolutely by the same means, unto this very day, shall be
   afterward declared.

   And by these considerations may we be led into that knowledge of and
   acquaintance with our Lord Jesus Christ, which is so necessary, so
   useful, and so much recommended unto us in the Scripture. And the utter
   neglect of learning the knowledge of Christ, and of the truth as it is
   in him, is not more pernicious unto the souls of men than is the
   learning of it by undue means, whereby false and mischievous ideas or
   representations of him are infused into the minds of men. The Papists
   would learn and teach him by images, the work of men's hands, and
   teachers of lies: for besides that they are forbidden by God himself to
   be used unto any such purposes, and therefore cursed with barrenness
   and uselessness, as to any end of faith or holiness, they are in
   themselves suited only to ingenerate low and carnal thoughts in
   depraved superstitious minds; for as the worshippers of such images
   know not what is the proper cause nor the proper object of that
   reverence and those affections they find in themselves, when they
   approach unto them and adore before them, so the apprehensions which
   they can have hereby tend but to the "knowing after the flesh," which
   the apostle looked on as no part of his duty, 2 Cor. v. 16. But the
   glory of the human nature, as united unto the person of the Son of God,
   and engaged in the discharge of his office of mediator, consists alone
   in these eminent, peculiar, ineffable communications of the Spirit of
   God unto him, and his powerful operations in him; this is represented
   unto us in the glass of the gospel, which we beholding by faith, are
   changed into the same image by the same Spirit, 2 Cor. iii. 18.

   Our Lord Christ himself did foretell us that there would be great
   inquiries after him, and that great deceits would be immixed
   therewithal. "If," saith he, "they shall say unto you, Behold, he is in
   the desert, go not forth: behold, he is in the secret chambers, believe
   it not," Matt. xxiv. 26. It is not a wilderness, low, persecuted,
   inglorious, and invisible condition, as to outward profession, that our
   Saviour here intendeth: for himself foretold that his church should be
   driven into the wilderness, and nourished there, and that for a long
   season, Rev. xii. 6; and where his church is, there is Christ, for his
   promise is, to be with them and among them unto the end of the world,
   Matt. xxviii. 20. Nor by "secret chambers" doth he intend those private
   places of meeting for security which all his disciples, for some
   hundreds of years, were compelled unto and did make use of, after his
   apostles, who met sometimes in an upper room, sometimes in the night,
   for fear of the Jews; and such, it is notorious, were all the meetings
   of the primitive Christians. But our Saviour here foretells the false
   ways that some would pretend he is taught by and found in; for, first,
   some would say he was en te eremo, "in the desert" or wilderness, and
   if men would go forth thither, there they would see him and find him.
   And there is nothing intended hereby but the ancient superstitious
   monks, who, under a pretence of religion, retired themselves into
   deserts and solitary places; for there they pretended great intercourse
   with Christ, great visions and appearances of him, being variously
   deluded and imposed on by Satan and their own imaginations. It is
   ridiculous on the one hand, and deplorable on the other, to consider
   the woeful follies, delusions, and superstitions this sort of men fell
   into; yet was in those days nothing more common than to say that Christ
   was in the desert, conversing with the monks and anchorites. "Go not
   forth unto them," saith our Lord Christ; "for in so doing ye will be
   deceived." And again saith he, "If they say unto you, He is en tois
   tameiois, in the secret chambers, believe it not." There is, or I am
   much deceived, a deep and mysterious instruction in these words. Tameia
   signifies those secret places in a house where bread and wine and cates
   [74] of all sorts are laid up and stored. This is the proper
   signification and use of the word. What pretence, then, could there be
   for any to say that Christ was in such a place? Why, there ensued so
   great a pretence hereof, and so horrible a superstition thereon, that
   it was of divine wisdom to foresee it, and of divine goodness to
   forewarn us of it; for it is nothing but the popish figment of
   transubstantiation that is intended. Christ must be in the secret
   places where their wafer and wine were deposited, -- that is, en tois
   tameiois. Concerning this, saith our Saviour, "Believe them not." All
   crafts, and frauds, and bloody violences, will be used to compel you to
   believe a Christ in the pix and repository; but, if you would not be
   seduced, "believe them not." Such are the false ways whereby some have
   pretended to teach Christ and to learn him, which have led them from
   him into hurtful snares and perdition. The consideration that we have
   insisted on will guide us, if attended to, unto a spiritual and saving
   knowledge of him. And we are to learn thus to know him, --

   First, That we may love him with a pure unmixed love. It is true, it is
   the person of Christ as God and man that is the proper and ultimate
   object of our love towards him; but a clear distinct consideration of
   his natures and their excellencies is effectual to stir up and draw
   forth our love towards him. So the spouse in the Canticles, rendering a
   reason of her intense affections towards him, says that "he is white
   and ruddy, the chiefest of ten thousand;" that is, perfect in the
   beauty of the graces of the Holy Spirit, which rendered him exceeding
   amiable. So also Ps. xlv. 2. Would you, therefore, propose Christ unto
   your affections, so as that your love unto him may be sincere and
   without corruption, as it is required to be, Eph. vi. 24, that you may
   not lavish away the actings of your souls upon a false object, and
   think you love Christ, when you love only the imaginations of your own
   breasts? -- consider his human nature, as it was rendered beautiful and
   lovely by the work of the Spirit of God upon it, before described. Do
   you love him because he was and is so full of grace, so full of
   holiness, because in him there was an all-fullness of the graces of the
   Spirit of God? Consider aright what hath been delivered concerning him,
   and if you can and do, on the account thereof, delight in him and love
   him, your love is genuine and spiritual; but if your love be merely out
   of an apprehension of his being now glorious in heaven, and there able
   to do you good or evil, it differs not much from that of the Papists,
   whose love is much regulated in its actings by the good or bad painting
   of the images whereby they represent him. You are often pressed to
   direct your love unto the person of Christ, and it is that which is
   your principal duty in this world; but this you cannot do without a
   distinct notion and knowledge of him. There are, therefore, three
   things in general that you are to consider to this purpose:-- 1. The
   blessed union of his two natures in the same person. Herein he is
   singular, God having taken that especial state on him, which in no
   other thing or way had any consideration. This, therefore, is to have a
   speciality in our divine love to the person of Christ. 2. The uncreated
   glories of the divine nature, whence our love hath the same object with
   that which we owe unto God absolutely. 3. That perfection and fullness
   of grace which dwelt in his human nature, as communicated unto him by
   the Holy Spirit, whereof we have treated. If we love the person of
   Christ, it must be on these considerations; which whilst some have
   neglected, they have doted on their own imaginations, and whilst they
   have thought themselves even sick of love for Christ, they have only
   languished in their own fancies.

   Secondly, We are to know Christ so as to labour after conformity unto
   him. And this conformity consists only in a participation of those
   graces whose fullness dwells in him. We can, therefore, no other way
   regularly press after it, but by an acquaintance with and due
   consideration of the work of the Spirit of God upon his human nature;
   which is therefore worthy of our most diligent inquiry into.

   And so have we given a brief delineation of the dispensation and work
   of the Holy Spirit in and towards the person of our Lord Jesus Christ,
   the head of the church. His preparation of a mystical body for him, in
   his powerful gracious work on the elect of God, doth nextly ensue.
     __________________________________________________________________

   [71] "Quomodo proficiebat sapientiâ Dei? doceat te ordo verborum.
   Profectus est ætatis, profectus est sapientiæ, sed humanæ. Ideo ætatem
   ante præmisit, ut secundum homines crederes dictum; ætas enim non
   divinitatis sed corporis est. Ergo si proficiebat ætate hominis
   proficiebat sapientiâ hominis. Sapientia autem sensu proficit, quia a
   sensu sapientia." -- Ambros. de Incarnat. Dom. Mysterio, chap. vii."Nam
   et Dominus homo accepit communicationem Spiritus Sancti; sicut in
   evangeliis legitur, Jesus ergo repletus Spiritu Sancto, regressus est a
   Iordane.' Hæc autem absque ullâ calumniâ de dominico homine, qui totus
   Christus, unus est Jesus Filius Dei, sensu debemus pietatis accipere,
   non quod alter et alter sit, sed quod de uno atque eodem quasi de
   altero, secundum naturam Dei, et hominis disputatur." -- Didym. de
   Spir. Sanc. lib. ii.

   [72] Ei poinun he sarx he despotike, to kuriakon plasma, ho xenos
   anthropos, ho ouranios, to neon blastema, to apo tes xenes hodinos
   anthesan houtos lambanei to pneuma hagion, etc. -- Chrysost. Homil. de
   Spir. Sanc.

   [73] Our author must allude to a difference in the vowel-points; chvl?
   as in Isa. lxvi. 7, signifying pains, and chvl?, with the seghol
   instead of the tsere, being translated cord or rope. The word occurs
   also in composition with b? under the meaning of "cords," or "fetters,"
   as in Job xxxvi. 8, bchvlyny?. -- Ed.

   [74] Cates, viands. -- Ed.
     __________________________________________________________________

Chapter V. The general work of the Holy Spirit in the new creation with respect
unto the members of that body whereof Christ is the head.

   Christ the head of the new creation -- Things premised in general unto
   the remaining work of the Spirit -- Things presupposed unto the work of
   the Spirit towards the church -- The love and grace of Father and Son
   -- The whole work of the building of the church committed to the Holy
   Spirit -- Acts ii. 33 opened -- The foundation of the church in the
   promise of the Spirit, and its building by him alone -- -Christ present
   with his church only by his Spirit -- Matt. xxviii. 19, 20; Acts i. 9,
   10, iii. 21; Matt. xviii. 19, 20; 2 Cor. vi. 16; 1 Cor. iii. 16,
   compared -- The Holy Spirit works the work of Christ -- John xvi. 13-15
   opened -- The Holy Spirit the peculiar author of all grace -- The Holy
   Spirit worketh all this according to his own will -- 1. His will and
   pleasure is in all his works -- 2. He works variously as to the kinds
   and degrees of his operations -- How he may be resisted, how not -- How
   the same work is ascribed unto the Spirit distinctly, and to others
   with him -- The general heads of his operations towards the church.

   We have considered the work of the Spirit of God in his laying the
   foundation of the church of the New Testament, by his dispensations
   towards the head of it, our Lord Jesus Christ. He is the
   foundation-stone of this building, with seven eyes engraven on him, or
   filled with an absolute perfection of all the gifts and graces of the
   Spirit, Zech. iii. 9, which when he is exalted also as "the headstone
   of the corner," there are shoutings in heaven and earth, crying,
   "Grace, grace unto him!" chap. iv. 7. As upon the laying of the
   foundation and placing of the corner-stone of the earth in the old
   creation, "the morning stars sang together, and all the sons of God
   shouted for joy," Job xxxviii. 6, 7; so upon the laying of this
   foundation, and placing of this corner-stone in the new creation, all
   things sing together and cry, "Grace, grace unto it!" The same hand
   which laid this foundation doth also finish the building. The same
   Spirit which was given unto him, "not by measure," John iii. 34, giveth
   grace unto every one of us, "according to the measure of the gift of
   Christ," Eph. iv. 7. And this falleth now under our consideration, --
   namely, the perfecting the work of the new creation by the effectual
   operation and distributions of the Spirit of God. And this belongs unto
   the establishment of our faith, that he who prepared, sanctified, and
   glorified the human nature, the natural body of Jesus Christ, the head
   of the church, hath undertaken to prepare, sanctify, and glorify his
   mystical body, or all the elect given unto him of the Father.
   Concerning which, before we come to consider particular instances, some
   things in general must be premised, which are these that follow:--

   First, Unto the work of the Holy Spirit towards the church some things
   are supposed, from whence it proceeds, which it is built upon and
   resolved into. It is not an original but a perfecting work. Some things
   it supposeth, and bringeth all things to perfection; and these are, --

   1. The love, grace, counsel, and eternal purpose of the Father; 2. The
   whole work of the mediation of Jesus Christ, (which things I have
   handled elsewhere;) -- for it is the peculiar work of the Holy Spirit
   to make those things of the Father and Son effectual unto the souls of
   the elect, to the praise of the glory of the grace of God. God doth all
   things for himself, and his supreme end is the manifestation of his own
   glory. And in the old or first creation, he seems principally, or
   firstly, to intend the demonstration and exaltation of the glorious
   essential properties of his nature, his goodness, power, wisdom, and
   the like, as Ps. xix. 1-4, Rom. i. 19-21, Acts xiv. 15-17, xvii. 24-28;
   leaving only on the works of his hands some obscure impressions of the
   distinction of persons, subsisting in the unity of that Being whose
   properties he had displayed and glorified. But in the work of the new
   creation, God firstly and principally intends the especial revelation
   of each person of the whole Trinity distinctly, in their peculiar
   distinct operations; all which tend ultimately to the manifestation of
   the glory of his nature also. And herein consists the principal
   advantage of the New Testament above the Old; for although the work of
   the new creation was begun and carried on secretly and virtually under
   the Old Testament, yet they had not a full discovery of the economy of
   the holy Trinity therein, which was not evidently manifest until the
   whole work was illustriously brought to light by the gospel. Hence,
   although there appear a vigorous acting of faith and ardency of
   affection in the approaches of the saints unto God under the Old
   Testament, yet as unto a clear access to the Father through the Son by
   the Spirit, as Eph. ii. 18, wherein the life and comfort of our
   communion with God do consist, we hear nothing of it. Herein,
   therefore, God plainly declares that the foundation of the whole was
   laid in the counsel, will, and grace of the Father, chap. i. 3-6; then
   that the making way for the accomplishing of that counsel of his, so
   that it might be brought forth to the praise of his glory, is by the
   mediation of the Son, God having designed in this work to bring things
   so about, that "all men should honour the Son, even as they honour the
   Father," John v. 23. There yet remains the actual application of all to
   the souls of men, that they may be partakers of the grace designed in
   the counsel of the Father, and prepared in the mediation of the Son;
   and herein is the Holy Spirit to be manifested and glorified, that he
   also, together with the Father and the Son, may be known, adored,
   worshipped, according unto his own will. This is the work that he hath
   undertaken. And hereon, upon the solemn initiation of any person into
   the covenant of God, in answer unto this design and work, he is
   baptized into "the name of the Father, and of the Son, and of the Holy
   Ghost," Matt. xxviii. 19. And these things have been discoursed of
   before, though necessarily here called over again.

   Secondly, From the nature and order of this work of God it is, that
   after the Son was actually exhibited in the flesh, according to the
   promise, and had fulfilled what he had taken upon him to do in his own
   person, the great promise of carrying on and finishing the whole work
   of the grace of God in our salvation concerns the sending of the Holy
   Spirit to do and perform what he also had undertaken. [75] Thus, when
   our Lord Jesus Christ was ascended into heaven, and began conspicuously
   and gloriously to carry on the building of his church upon himself, the
   rock and foundation of it, it is said, that, "being by the right hand
   of God exalted, he received of the Father the promise of the Holy
   Spirit," Acts ii. 33; which must be a little opened:-- 1. Before he
   departed from his disciples, as hath been mentioned on several
   occasions, he comforted and cheered their drooping spirits with the
   promise of sending him unto them, which he often repeated and
   inculcated on their minds, John xiv. 15-17. And, 2. When he was
   actually leaving them, after his resurrection, he gives them order to
   sit still, and not to engage in the public work of building the church,
   whereunto he had designed them, until that promise were actually
   accomplished towards them: Acts i. 4, "Being assembled together with
   them, he commanded them that they should not depart from Jerusalem, but
   wait for the promise of the Father;" and verse 8, "Ye shall receive
   power, after that the Holy Ghost is come upon you; and ye shall be
   witnesses unto me both in Jerusalem, and in all Judea, and in Samaria,
   and unto the utmost part of the earth." He would have them look neither
   for assistance in their work, nor success unto it, but from the
   promised Spirit alone; and lets them know, also, that by his aid they
   should be enabled to carry their testimony of him to the uttermost
   parts of the earth. And herein lay, and herein doth lie, the foundation
   of the ministry of the church, as also its continuance and efficacy.
   The kingdom of Christ is spiritual, and, in the animating principles of
   it, invisible. If we fix our minds only on outward order, we lose the
   rise and power of the whole. It is not an outward visible ordination by
   men, -- though that be necessary, by rule and precept, -- but Christ's
   communication of that Spirit, the everlasting promise whereof he
   received of the Father, that gives being, life, usefulness, and
   success, to the ministry. Wherefore, also, 3. Upon his ascension, in
   the accomplishment of the great promises given unto the church under
   the Old Testament, Isa. xliv. 3, Joel ii. 28, 29, as also of his own,
   newly given unto his disciples, he poured forth his Spirit on them.
   This the apostle Peter declares in this place: "Being exalted by the
   right hand of God, and having received of the Father the promise of the
   Holy Spirit, he shed forth what they then saw and heard," in the
   miraculous operations and effects of it. And he is said then to receive
   the promise of the Father, because he then received the thing promised.
   The promise was not then first given unto him, nor did he then receive
   it for himself; for as the promise was given long before, so in his own
   person he had received the fullness of the Spirit from his incarnation,
   as hath been declared: but now he had power given him actually to
   fulfil and accomplish the promise in the collation of the thing
   promised, and is thence said to receive the promise. So Heb. xi. 13,
   39, it is said of all believers under the Old Testament, that they
   "died in faith, not having received the promise;" that is, the thing
   promised was not actually exhibited in their days, though they had the
   promise of it, as it is expressly said of Abraham, chap. vii. 6. The
   promise, therefore, itself was given unto the Lord Christ, and actually
   received by him in the covenant of the mediator, when he undertook the
   great work of the restoration of all things, to the glory of God; for
   herein had he the engagement of the Father that the Holy Spirit should
   be poured out on the sons of men, to make effectual unto their souls
   the whole work of his mediation: wherefore, he is said now to "receive
   this promise," because on his account, and by him as exalted, it was
   now solemnly accomplished in and towards the church. In the same manner
   the same thing is described, Ps. lxviii. 18, "Thou hast ascended on
   high, thou hast led captivity captive; thou hast received gifts for
   men;" which is rendered, Eph. iv. 8, "Thou hast given gifts unto men:"
   for he received the promise at this time only to give out the Spirit
   and his gifts unto men. And if any are so fond as to expect strength
   and assistance in the work of the ministry without him, or such success
   in their labours as shall find acceptance with God, they do but deceive
   their own souls and others.

   Here lay the foundation of the Christian church: The Lord Christ had
   called his apostles to the great work of building his church, and the
   propagation of his gospel in the world. Of themselves, they were
   plainly and openly defective in all qualifications and abilities that
   might contribute any thing thereunto. But whatever is wanting in
   themselves, whether light, wisdom, authority, knowledge, utterance, or
   courage, he promiseth to supply them withal. And this he would not do,
   nor did, any otherwise but by sending the Holy Spirit unto them; on
   whose presence and assistance alone depended the whole success of their
   ministry in the world. It was "through the Holy Ghost that he gave
   commandments unto them," Acts i. 2. Those commandments concern the
   whole work in preaching the gospel and founding of the church; and
   these he gives unto them through the actings of divine wisdom in the
   human nature by the Holy Ghost. And on their part, without his
   assistance he forbids them to attempt any thing, verses 4, 8. In this
   promise, then, the Lord Christ founded the church itself, and by it he
   built it up. And this is the hinge whereon the whole weight of it doth
   turn and depend unto this day. Take it away, suppose it to cease as
   unto a continual accomplishment, and there will be an absolute end of
   the church of Christ in this world; -- no dispensation of the Spirit,
   no church. He that would utterly separate the Spirit from the word had
   as good burn his Bible. The bare letter of the New Testament will no
   more ingenerate faith and obedience in the souls of men, no more
   constitute a church-state among them who enjoy it, than the letter of
   the Old Testament doth so at this day among the Jews, 2 Cor. iii. 6, 8.
   But blessed be God, who hath knit these things together towards his
   elect, in the bond of an everlasting covenant! Isa. lix. 21. Let men,
   therefore, cast themselves into what order they please, institute what
   forms of government and religious worship they think good; let them do
   it either by an attendance according unto the best of their
   understandings unto the letter of the Scripture, or else in an exercise
   of their own wills, wisdom, and invention, -- if the work of the Spirit
   of God be disowned or disclaimed by them, if there be not in them and
   upon them such a work of his as he is promised [for] by our Lord Jesus
   Christ, there is no church-state amongst them, nor as such is it to be
   owned or esteemed. And on the ministry and the church do all ordinary
   communications of grace from God depend.

   Thirdly, It is the Holy Spirit who supplies the bodily absence of
   Christ, and by him doth he accomplish all his promises to the church.
   Hence, some of the ancients call him "Vicarium Christi," "The vicar of
   Christ," or him who represents his person, and dischargeth his promised
   work: Operam navat Christo vicariam. When our Lord Jesus was leaving
   the world, he gave his disciples command to "preach the gospel," Mark
   xvi. 15, and to "disciple all nations" into the faith and profession
   thereof, Matt. xxviii. 19. For their encouragement herein, he promiseth
   his own presence with them in their whole work, wherever any of them
   should be called unto it, and that whilst he would have the gospel
   preached on the earth. So saith he, "I am with you alway, even unto the
   end of the world," or the consummation of all things, verse 20.
   Immediately after he had thus spoken unto them, "while they beheld, he
   was taken up, and a cloud received him out of their sight," and they
   "looked steadfastly toward heaven as he went up," Acts i. 9, 10. Where
   now is the accomplishment of his promise that he would be with them
   unto the end of all things, which was the sole encouragement he gave
   them unto their great undertaking? It may be that after this his
   triumphant ascension into heaven, to take possession of his kingdom and
   glory, he came again unto them, and made his abode with them. "No,"
   saith Peter; "the heaven must receive him until the times of
   restitution of all things," Acts iii. 21. How, then, is this promise of
   his made good, which had such a peculiar respect unto the ministry and
   ministers of the gospel, that without it none can ever honestly or
   conscientiously engage in the dispensation of it, or expect the least
   success upon their so doing? Besides, he had promised unto the church
   itself, that "wherever two or three were gathered together in his name,
   that he would be in the midst of them," Matt. xviii. 19, 20. Hereon do
   all their comforts and all their acceptance with God depend. I say, all
   these promises are perfectly fulfilled by his sending of the Holy
   Spirit. In and by him he is present with his disciples in their
   ministry and their assemblies. And whenever Christ leaves the world,
   the church must do so too; for it is his presence alone which puts men
   into that condition, or invests them with that privilege: for so he
   saith, "I will dwell in them, and walk in them; and I will be their
   God, and they shall be my people," 2 Cor. vi. 16; Lev. xxvi. 12. Their
   being the "people of God," so as therewithal to be "the temple of the
   living God," -- that is, to be brought into a sacred church-state for
   his worship, -- depends on his "dwelling in them and walking in them."
   And this he doth by his Spirit alone; for, "Know ye not that ye are the
   temple of God, and that the Spirit of God dwelleth in you?" 1 Cor. iii.
   16. He, therefore, so far represents the person, and supplies the
   bodily absence of Christ, that on his presence the being of the church,
   the success of the ministry, and the edification of the whole, do
   absolutely depend. And this, if any thing in the whole gospel, deserves
   our serious consideration; for, -- 1. The Lord Jesus hath told us that
   his presence with us by his Spirit is better and more expedient for us
   than the continuance of his bodily presence. Now, who is there that
   hath any affection for Christ but thinks that the carnal presence of
   the human nature of Christ would be of unspeakable advantage unto him?
   And so, no doubt, it would, had any such thing been designed or
   appointed in the wisdom and love of God. But so it is not; and, on the
   other side, we are commanded to look for more advantage and benefit by
   his spiritual presence with us, or his presence with us by the Holy
   Ghost. It is, therefore, certainly incumbent on us to inquire
   diligently what valuation we have hereof, and what benefit we have
   hereby; for if we find not that we really receive grace, assistance,
   and consolation, from this presence of Christ with us, we have no
   benefit at all by him nor from him, for he is now no otherwise for
   these ends with any but by his Spirit. And this they will one day find
   whose profession is made up of such a sottish contradiction as to avow
   an honour for Jesus Christ, and yet blaspheme his Spirit in all his
   holy operations. 2. The Lord Christ having expressly promised to be
   present with us to the end of all things, there are great inquiries how
   that promise is accomplished. Some say he is present with us by his
   ministers and ordinances; but how, then, is he present with those
   ministers themselves, unto whom the promise of his presence is made in
   an especial manner? The Papists would have him carnally and bodily
   present in the sacrament; but he himself hath told us that "the flesh,"
   in such a sense, "profiteth nothing," John vi. 63, and that it is the
   "Spirit alone that quickeneth." The Lutherans fancy an omnipresence, or
   ubiquity of his human nature, by virtue of its personal union; but this
   is destructive of that nature itself, which being made to be
   everywhere, as such a nature, is truly nowhere; and the most learned
   among them are ashamed of this imagination. The words of Schmidt on
   Eph. iv. 10, Hina plerose ta panta, are worthy of consideration:-- "Per
   ta panta, aliqui intelligunt totum mundum, seu totum universum hoc,
   exponuntque ut omnipræsentia sua omnibus in mundo locis adesset, loca
   omnia implendo: et hi verbum plerose de physicâ et crassâ impletione
   accipiunt; quam tamen talis plerosis seu impletio locorum in mundo
   omnium quæ vel expansionem corpoream in quantitate continuâ, vel
   multiplicationem, imo infinitam multitudinem unius ejusdemque corperis
   in discreta præsupponit, et ex humana speculatione orta est, falsoque
   nostris ecclesiis affingitur" (wherein yet he confesseth that it is
   taught); "ne cogitanda quidem sit pio homini; sed potius omnipræsentia
   Christi hominis -- uti promissa est, modo nobis ineffabili credi, et
   multo certius aliunde sciri possit ex ipsius promissione," Matt.
   xxviii. 20. This way, as we say with the Scripture, is by his Spirit,
   the perfect manner of whose presence and operation is ineffable.

   Fourthly, As he represents the person and supplies the room and place
   of Jesus Chest, so he worketh and effecteth whatever the Lord Christ
   hath taken upon himself to work and effect towards his disciples.
   Wherefore, as the work of the Son was not his own work, but rather the
   "work of the Father who sent him," and in whose name he performed it,
   so the work of the Holy Spirit is not his own work, but rather the work
   of the Son, by whom he is sent, and in whose name he doth accomplish
   it: John xvi. 13-15, "Howbeit when the Spirit of truth is come, he will
   guide you into all truth: for he shall not speak of himself; but
   whatsoever he shall hear, that shall he speak: and he will show you
   things to come. He shall glorify me: for he shall receive of mine, and
   shall show it unto you. All things that the Father hath are mine:
   therefore said I, that he shall take of mine, and shall show it unto
   you." He comes to reveal and communicate truth and grace to the
   disciples of Christ; and in his so doing he "speaks not of himself,"
   that is, of himself only. He comes not with any absolute new
   dispensation of truth or grace, distinct or different from that which
   is in and by the Lord Christ, and which they had heard from him. The
   Holy Spirit being promised unto the disciples, and all their work and
   duty being suspended on the accomplishment of that promise, whereas he
   is God, they might suppose that he would come with some absolute new
   dispensation of truth, so that what they had learned and received from
   Christ should pass away and be of no use unto them. To prevent any such
   apprehension, he lets them know that the work he had to do was only to
   carry on and build on the foundation which was laid in his person or
   doctrine, or the truth which he had revealed from the bosom of the
   Father. And, -- 1. This I take to be the meaning of that expression,
   "He shall not speak of himself;" -- "He shall reveal no other truth,
   communicate no other grace, but what is in, from, and by myself." This
   was the Holy Spirit to do; and this he did. And hereby may we try every
   spirit whether it be of God. That spirit which revealeth any thing, or
   pretendeth to reveal any thing, any doctrine, any grace, any truth,
   that is contrary unto, that is not consonant to, yea, that is not the
   doctrine, grace, or truth of Christ, as now revealed in the word, that
   brings any thing new, his own, or of himself, that spirit is not of
   God. So it is added, -- 2. "Whatsoever he shall hear, that shall he
   speak." This which he hears is the whole counsel of the Father and the
   Son concerning the salvation of the church. And how is he said to
   "hear" it? which word, in its proper signification, hath no place in
   the mutual internal actings of the divine persons of the holy Trinity.
   Being the Spirit of the Father and the Son, proceeding from both, he is
   equally participant of their counsels. So the outward act of hearing is
   mentioned as the sign of his infinite knowledge of the eternal counsels
   of the Father and Son; he is no stranger unto them. And this is a
   general rule, -- That those words which, with respect unto us, express
   the means of any thing, as applied unto God, intend no more but the
   signs of it. Hearing is the means whereby we come to know the mind of
   another who is distinct from us; and when God is said to hearken or
   hear, it is a sign of his knowledge, not the means of it. So is the
   Holy Spirit said to "hear" those things, because he knows them; as he
   is also on the same account said to "search the deep things of God."
   Add hereunto that the counsel of these things is originally peculiar to
   the Father, and unto him it is everywhere peculiarly ascribed;
   therefore is the participation of the Spirit therein as a distinct
   person called his hearing. Hereunto, 3. His great work is subjoined:
   "He," saith Christ, "shall glorify me." This is the design that he is
   sent upon, this is the work that he comes to do; even as it was the
   design and work of Jesus Christ to glorify the Father, by whom he was
   sent. And this are they always to bear in mind who stand in need of or
   pray for his assistance in their work or office in the church of God:
   He is given unto them, that through him they may give and bring glory
   to Jesus Christ. And, 4. How the Holy Spirit doth glorify the Lord
   Christ is also declared: "He shall receive of mine, and shall show it
   unto you." The communication of spiritual things from Christ by the
   Spirit is here called "his receiving" of them; as the communication of
   the Spirit from the Father by the Lord Christ to his disciples is
   called "his receiving of the promise." The Spirit cannot receive any
   thing subjectively which he had not, as an addition unto him; it is
   therefore the economy of these things that is here intended. He is not
   said to receive them, as though before he had them not; for what can he
   who is God so receive? Only, when he begins to give them unto us,
   because they are peculiarly the things of Christ, he is said to receive
   them; for we can give nothing of another's but what we receive of him.
   Good things are given unto us from Christ by the Spirit; for so it is
   added, "And shall show them unto you;" -- "He shall make them known
   unto you; so declare them, and manifestly evidence them to you and in
   you, that ye shall understand and have experience of them in
   yourselves; show them by revelation, instructing you in them, by
   communication imparting them to you." And what are those things that he
   shall so declare? They are ta ema, "my things," saith our Saviour. The
   things of Christ may be referred unto two heads, -- his truth and his
   grace, John i. 17. The first he shows by revelation, the latter by
   effectual communication. His truth he showed unto them by revelation,
   as we have declared him to be the immediate author of all divine
   revelations. This he did unto the apostles by his inspirations,
   enabling them infallibly to receive, understand, and declare the whole
   counsel of God in Christ; for so, according unto the promise, he led
   them into all truth. And his grace he showed unto them in his pouring
   out both of his sanctifying graces and extraordinary gifts upon them in
   an abundant measure. And so he still continues to show the truth and
   grace of Christ unto all believers, though not in the same manner as
   unto the former, nor unto the same degree as unto the latter: for he
   shows unto us the "truth of Christ," or the truth that "came by Jesus
   Christ," by the word as written and preached, instructing us in it, and
   enlightening our minds spiritually and savingly to understand the mind
   of God therein; and of his grace he imparts unto us in our
   sanctification, consolation, and communication of spiritual gifts,
   according unto the measure of the gift of Christ unto every one of us,
   as the present use of the church doth require; -- which things must be
   afterward declared. 5. And the reason of the assertion is added in the
   last place: "All things that the Father hath are mine; therefore said
   I, that he shall take of mine, and shall show it unto you." Two things
   may be observed in these words:--

   (1.) The extent of the things of Christ, which are to be showed unto
   believers by the Spirit; and they are, "All the things that the Father
   hath." "They are mine," saith our Saviour. And these "all things" may
   be taken either absolutely and personally, or with a restriction unto
   office. [1.] All things that the Father hath absolutely were the Son's
   also; for, receiving his personality from the Father, by the
   communication of the whole entire divine nature, all the things of the
   Father must needs be his. Thus, "as the Father hath life in himself, so
   hath he given unto the Son to have life in himself," John v. 26. And
   the like may be said of all other essential properties of the Godhead.
   [2.] But these seem not to be the "all things" here intended. They are
   not the "all things" of the divine nature, which he had by eternal
   generation, but the "all things" of spiritual grace and power, which he
   had by voluntary donation, Matt. xi. 27; John iii. 35, "The Father
   loveth the Son, and hath given all things into his hand." That is, all
   the effects of the love, grace, and will of the Father, whatever he had
   purposed in himself from eternity, and whatever his infinite power and
   goodness would produce in the pursuit thereof, were all given and
   committed unto Jesus Christ. So all things that the Father hath were
   his.

   (2.) That these things may be rightly understood and apprehended, we
   must consider a twofold operation of God as three in one. The first
   hereof is absolute in all divine works whatever; the other respects the
   economy of the operations of God in our salvation. In those of the
   first sort, both the working and the work do in common and undividedly
   belong unto and proceed from each person. And the reason hereof is,
   because they are all effects of the essential properties of the same
   divine nature, which is in them all, or rather, which is the one nature
   of them all. But yet as they have one nature, so there is an order of
   subsistence in that nature, and the distinct persons work in the order
   of their subsistence: John v. 19, 20, "Verily, verily, I say unto you,
   The Son can do nothing of himself, but what he seeth the Father do: for
   what things soever he doeth, these also doeth the Son likewise." The
   Father doth not first work in order of time, and then the Son, seeing
   of it, work another work like unto it; but the Son doth the same work
   that the Father doth. This is absolutely necessary, because of their
   union in nature. But yet in the order of their subsistence, the person
   of the Father is the original of all divine works, in the principle and
   beginning of them, and that in order of nature antecedently unto the
   operation of the Son. Hence he is said to "see" what the Father doth;
   which, according unto our former rule in the exposition of such
   expressions, when ascribed unto the divine nature, is the sign and
   evidence, and not the means, of his knowledge. He sees what the Father
   doth, as he is his eternal Wisdom. The like must be said of the Holy
   Spirit, with respect both unto the Father and Son. And this order of
   operation in the Holy Trinity is not voluntary, but natural and
   necessary from the one essence and distinct subsistences thereof.
   Secondly, There are those operations which, with respect unto our
   salvation, the Father, Son, and Holy Spirit do graciously condescend
   unto, which are those treated of in this place. Now, though the
   designing of this work was absolutely voluntary, yet, upon a
   supposition thereof, the order of its accomplishment was made necessary
   from the order of the subsistence of the distinct persons in the Deity;
   and that is here declared. Thus, [1.] The things to be declared unto us
   and bestowed on us are originally the Father's things. He is the
   peculiar fountain of them all. His love, his grace, his wisdom, his
   goodness, his counsel, his will, are their supreme cause and spring.
   Hence are they said to be the "things that the Father hath." [2.] They
   are made the things of the Son, -- that is, they are given and granted
   in and unto his disposal, -- on the account of his mediation; for
   thereby they were to be prepared for us and given out unto us, to the
   glory of God. Answerable hereunto, as the Lord Christ is mediator, all
   the things of grace are originally the Father's, and then given unto
   him. [3.] They are actually communicated unto us by the Holy Spirit:
   "Therefore said I, he shall take of mine and shall show it unto you."
   He doth not communicate them unto us immediately from the Father. We do
   not so receive any grace from God, -- that is, the Father; nor do we so
   make any return of praise or obedience unto God. We have nothing to do
   with the person of the Father immediately. It is the Son alone by whom
   we have an access unto him, and by the Son alone that he gives out of
   his grace and bounty unto us. He that hath not the Son hath not the
   Father. With him, as the great treasurer of heavenly things, are all
   grace and mercy intrusted. The Holy Spirit, therefore, shows them unto
   us, works them in us, bestows them on us, as they are the fruits of the
   mediation of Christ, and not merely as effects of the divine love and
   bounty of the Father; and this is required from the order of
   subsistence before mentioned. Thus the Holy Spirit supplies the bodily
   absence of Jesus Christ, and effects what he hath to do and accomplish
   towards his [people] in the world; so that whatever is done by him, it
   is the same as if it were wrought immediately by the Lord Christ
   himself in his own person, whereby all his holy promises are fully
   accomplished towards them that believe. And this instructs us in the
   way and manner of that communion which we have with God by the gospel;
   for herein the life, power, and freedom of our evangelical state do
   consist, and an acquaintance herewith gives us our translation "out of
   darkness into the marvellous light of God." The person of the Father,
   in his wisdom, will, and love, is the original of all grace and glory.
   But nothing hereof is communicated immediately unto us from him. It is
   from the Son, whom he loves, and hath given all things into his hand.
   He hath made way for the communication of these things unto us, unto
   the glory of God; and he doth it immediately by the Spirit, as hath
   been declared. Hereby are all our returns unto God to be regulated. The
   Father, who is the original of all grace and glory, is ultimately
   intended by us in our faith, thankfulness, and obedience; yet not so
   but that the Son and Spirit are considered as one God with him. But we
   cannot address ourselves with any of them immediately unto him. "There
   is no going to the Father," saith Christ, "but by me," John xiv. 6. "By
   him we believe in God," 1 Pet. i. 21. But yet neither can we do so
   unless we are enabled thereunto by the Spirit, the author in us of
   faith, prayer, praise, obedience, and whatever our souls tend unto God
   by. As the descending of God towards us in love and grace issues or
   ends in the work of the Spirit in us and on us, so all our ascending
   towards him begins therein; and as the first instance of the proceeding
   of grace and love towards us from the Father is in and by the Son, so
   the first step that we take towards God, even the Father, is in and by
   the Son. And these things ought to be explicitly attended unto by us,
   if we intend our faith, and love, and duties of obedience should be
   evangelical. Take an instance of the prayers of wicked men under their
   convictions, or their fears, troubles, and dangers, and the prayers of
   believers. The former is merely vox naturæ clamantis ad Dominum naturæ,
   -- an outcry that distressed nature makes to the God of it, -- and as
   such alone it considers him. But the other is vox Spiritus adoptionis
   clamantis per Christum, Abba, Pater; it is the voice of the Spirit of
   adoption addressing itself in the hearts of believers unto God as a
   Father. And a due attendance unto this order of things gives life and
   spirit unto all that we have to do with God. Woe to professors of the
   gospel who shall be seduced to believe that all they have to do with
   God consists in their attendance unto moral virtue! It is fit for them
   so to do who, being weary of Christianity, have a mind to turn Pagans.
   But "our fellowship is," in the way described, "with the Father, and
   with his Son Jesus Christ." It is, therefore, of the highest importance
   unto us to inquire into and secure unto ourselves the promised workings
   of the Holy Spirit; for by them alone are the love of the Father and
   the fruits of the mediation of the Son communicated unto us, without
   which we have no interest in them, and by them alone are we enabled to
   make any acceptable returns of obedience unto God. It is sottish
   ignorance and infidelity to suppose that, under the gospel, there is no
   communication between God and us but what is, on his part, in laws,
   commands, and promises; and on ours, by obedience performed in our
   strength, and upon our convictions unto them. To exclude hence the real
   internal operations of the Holy Ghost, is to destroy the gospel. And,
   as we shall see farther afterward, this is the true ground and reason
   why there is a sin against the Holy Spirit that is irremissible: for he
   coming unto us to make application of the love of the Father and grace
   of the Son unto our souls, in the contempt of him there is a contempt
   of the whole actings of God towards us in a way of grace; for which
   there can be no remedy.

   Fifthly, Whereas the Holy Spirit is the Spirit of grace, and the
   immediate efficient cause of all grace and gracious effects in men,
   wherever there is mention made of them or any fruits of them, it is to
   be looked on as a part of his work, though he be not expressly named,
   or it be not particularly attributed unto him. I know not well, or do
   not well understand, what some men begin to talk about moral virtue.
   Something they seem to aim at (if they would once leave the old
   Pelagian ambiguous expressions, and learn to speak clearly and
   intelligibly) that is in their own power, and so, consequently, [in the
   power] of all other men; at least, it is so with an ordinary blessing
   upon their own endeavours: which things we must afterward inquire into.
   But for grace, I think all men will grant that, as to our participation
   of it, it is of the Holy Spirit, and of him alone. Now, grace is taken
   two ways in the Scripture:-- 1. For the gracious free love and favour
   of God towards us; and, 2. For gracious, free, effectual operations in
   us and upon us. In both senses the Holy Spirit is the author of it as
   unto us: in the first, as to its manifestation and application; in the
   latter, as to the operation itself. For although he be not the
   principal cause nor procurer of grace in the first sense, which is the
   free act of the Father, yet the knowledge, sense, comfort, and all the
   fruits of it, are by him alone communicated unto us, as we shall see
   afterward; and the latter is his proper and peculiar work. This,
   therefore, must be taken for granted, that wherever any gracious
   actings of God in or towards men are mentioned, it is the Holy Spirit
   who is peculiarly and principally intended.

   Sixthly, It must be duly considered, with reference unto the whole work
   of the Holy Spirit, that in whatever he doth, he acts, works, and
   distributes according to his own will. This our apostle expressly
   affirmeth. And sundry things of great moment do depend hereon in our
   walking before God; as, --

   1. That the will and pleasure of the Holy Spirit is in all the
   goodness, grace, love, and power, that he either communicates unto us
   or worketh in us. He is not as a mere instrument or servant, disposing
   of the things wherein he hath no concern, or over which he hath no
   power; but in all things he worketh towards us according to his own
   will. We are, therefore, in what we receive from him and by him, no
   less to acknowledge his love, kindness, and sovereign grace, than we do
   those of the Father and the Son.

   2. That he doth not work, as a natural agent, ad ultimum virium, to the
   utmost of his power, as though in all he did he came and did what he
   could. He moderates all his operations by his will and wisdom. And,
   therefore, whereas some are said to "resist the Holy Ghost," Acts vii.
   51, and so to frustrate his work towards them, it is not because they
   can do so absolutely, but only they can do so as to some way, kind, or
   degree of his operations. Men may resist some sort or kind of means
   that he useth, as to some certain end and purpose, but they cannot
   resist him as to his purpose and the end he aims at; for he is God, and
   "who hath resisted his will?" Rom. ix. 19. Wherefore, in any work of
   his, two things are to be considered:-- (1.) What the means he maketh
   use of tend unto in their own nature; and, (2.) What he intends by it.
   The first may be resisted and frustrated, but the latter cannot be so.
   Sometimes in and by that word which in its own nature tends to the
   conversion of sinners, he intendeth by it only their hardening, Isa.
   vi. 9, 10; John xii. 40, 41; Acts xxviii. 26, 27; Rom. xi. 8; and he
   can, when he pleaseth, exert that power and efficacy in working as
   shall take away all resistance. Sometimes he will only take order for
   the preaching and dispensation of the word unto men; for this also is
   his work, Acts xiii. 2. Herein men may resist his work, and reject his
   counsel concerning themselves; but when he will put forth his power, in
   and by the word, to the creating of a new heart in men and the opening
   of the eyes of them that are blind, he doth therein so take away the
   principle of resistance, that he is not, that he cannot be, resisted.

   3. Hence, also, it follows that his works may be of various kinds, and
   that those which are of the same kind may yet be carried on unequally
   as to degrees. It is so in the operations of all voluntary agents, who
   work by choice and judgment. They are not confined to one sort of
   works, nor to the production of the same kind of effects; and where
   they design so to do, they moderate them as to degrees, according to
   their power and pleasure. Thus we shall find some of the works of the
   Holy Spirit to be such as may be perfect in their kind, and men may be
   made partakers of the whole end and intention of them, and yet no
   saving grace be wrought in them; such are his works of illumination,
   conviction, and sundry others. Men, I say, may have a work of the Holy
   Spirit on their hearts and minds, and yet not be sanctified and
   converted unto God; for the nature and kind of his works are regulated
   by his own will and purpose. If he intend no more but their conviction
   and illumination, no more shall be effected; for he works not by a
   necessity of nature, so that all his operations should be of the same
   kind, and have their especial form from his nature, and not from his
   will. So, also, where he doth work the same effect in the souls of men,
   I mean the same in the kind of it, as in their regeneration he doth,
   yet he doth it by sundry means, and carrieth it on to a great
   inequality, as to the strengthening of its principle, and increase of
   its fruits unto holiness; and hence is that great difference as to
   light, holiness, and fruitfulness, which we find among believers,
   although all alike partakers of the same grace for the kind thereof.
   The Holy Spirit worketh in all these things according to his own will,
   whereof there neither is nor can be any other rule but his own infinite
   wisdom. And this is that which the apostle minds the Corinthians of, to
   take away all emulation and envy about spiritual gifts, that everyone
   should orderly make use of what he had received to the profit and
   edification of others. "They are," saith he, "given and distributed by
   the same Spirit, according to his own will, to one after one manner,
   unto another after another; so that it is an unreasonable thing for any
   to contend about them."

   But it may be said, "That if not only the working of grace in us, but
   also the effects and fruits of it, in all its variety of degrees, is to
   be ascribed unto the Holy Spirit and his operations in us according to
   his own will, then do we signify nothing ourselves; nor is there any
   need that we should either use our endeavours and diligence, or at all
   take any care about the furtherance or growth of holiness in us, or
   attend unto any duties of obedience. To what end and purpose, then,
   serve all the commands, threatenings, promises, and exhortations of the
   Scripture, which are openly designed to excite and draw forth our own
   endeavours?" And this is indeed the principal difficulty wherewith some
   men seek to entangle and perplex the grace of God. But I answer, --

   1. Let men imagine what absurd consequences they please thereon, yet
   that the Spirit of God is the author and worker of all grace in us, and
   of all the degrees of it, of all that is spiritually good in us, is a
   truth which we must not forego, unless we intend to part with our
   Bibles also: for in them we are taught "that in us, that is, in our
   flesh, dwelleth no good thing," Rom. vii. 18; that "we are not
   sufficient of ourselves to think any thing as of ourselves, but our
   sufficiency is of God," 2 Cor. iii. 5, "who is able to make all grace
   abound toward us, that we may always have all sufficiency in all
   things, abounding to every good work," chap. ix. 8; that "without
   Christ we can do nothing," John xv. 5, "for it is God which worketh in
   us both to will and to do of his good pleasure," Phil. ii. 13.

   To grant, therefore, that there is any spiritual good in us, or any
   degree of it, that is not wrought in us by the Spirit of God, both
   overthrows the grace of the gospel and denies God to be the only,
   first, supreme, and chiefest good, as also the immediate cause of what
   is so; which is to deny his very being. It is therefore certain,
   whatever any pretend, that nothing can hence ensue but what is true and
   good, and useful to the souls of men; for from truth, especially such
   great and important truths, nothing else will follow.

   2. It is brutish ignorance in any to argue in the things of God, from
   the effectual operations of the Spirit, unto a sloth and negligence of
   our own duty. He that doth not know that God hath promised to "work in
   us" in a way of grace what he requires from us in a way of duty, hath
   either never read the Bible or doth not believe it, either never prayed
   or never took notice of what he prayed for. He is a heathen, he hath
   nothing of the Christian in him, who doth not pray that God would work
   in him what he requires of him. This we know, that what God commands
   and prescribes unto us, what he encourageth us unto, we ought with all
   diligence and earnestness, as we value our souls and their eternal
   welfare, to attend unto and comply withal. And we do know that whatever
   God hath promised he will do himself in us, towards us, and upon us, it
   is our duty to believe that he will so do. And to fancy an
   inconsistency between these things is to charge God foolishly.

   3. If there be an opposition between these things, it is either because
   the nature of man is not meet to be commanded, or because it needs not
   to be assisted. But that both these are false and vain suppositions
   shall be afterward declared. The Holy Spirit so worketh in us as that
   he worketh by us, and what he doth in us is done by us. Our duty it is
   to apply ourselves unto his commands, according to the conviction of
   our minds; and his work it is to enable us to perform them.

   4. He that will indulge, or can do so, unto sloth and negligence in
   himself, on the account of the promised working of the Spirit of grace,
   may look upon it as an evidence that he hath no interest or concern
   therein; for he ordinarily giveth not out his aids and assistances
   anywhere but where he prepares the soul with diligence in duty. And
   whereas he acts us no otherwise but in and by the faculties of our own
   minds, it is ridiculous, and implies a contradiction, for a man to say
   he will do nothing, because the Spirit of God doth all; for where he
   doth nothing, the Spirit of God doth nothing, unless it be merely in
   the infusion of the first habit or principle of grace, whereof we shall
   treat afterward.

   5. For degrees of grace and holiness which are inquired after, they are
   peculiar unto believers. Now, these are furnished with an ability and
   power to attend unto and perform those duties whereon the increase of
   grace and holiness doth depend; for although there is no grace nor
   degree of grace or holiness in believers but what is wrought in them by
   the Spirit of God, yet, ordinarily and regularly, the increase and
   growth of grace, and their thriving in holiness and righteousness,
   depend upon the use and improvement of grace received, in a diligent
   attendance unto all those duties of obedience which are required of us,
   2 Pet. i. 5-7. And methinks it is the most unreasonable and sottish
   thing in the world, for a man to be slothful and negligent in attending
   unto those duties which God requireth of him, which all his spiritual
   growth depends upon, which the eternal welfare of his soul is concerned
   in, on pretence of the efficacious aids of the Spirit, without which he
   can do nothing, and which he neither hath nor can have whilst he doth
   nothing.

   Here lies the ground and foundation of our exercising faith in
   particular towards him, and of our acting of it in supplications and
   thanksgivings. His participation of the divine nature is the formal
   reason of our yielding unto him divine and religious worship in
   general; but his acting towards us according to the sovereignty of his
   own will is the especial reason of our particular addresses unto him in
   the exercise of grace, for we are baptized into his name also.

   Seventhly, We may observe that, in the actings and works of the Holy
   Spirit, some things are distinctly and separately ascribed unto him,
   although some things be of the same kind wrought by the person in and
   by whom he acts; or, he is said at the same time to do the same thing
   distinctly by himself, and in and by others. So John xv. 26, 27: "I
   will," saith our Saviour, "send the Spirit of truth, and he shall
   testify of me, and ye also shall bear witness." The witness of the
   Spirit unto Christ is proposed as distinct and separate from the
   witness given by the apostles: "He shall testify of me, and ye also
   shall bear witness." And yet they also were enabled to give their
   witness by him alone. So it is expressly declared, Acts i. 8, "Ye shall
   receive power, after that the Holy Ghost is come upon you; and ye shall
   be witnesses unto me." Their witnessing unto Christ was the effect of
   the power of the Holy Spirit upon them, and the effect of his work in
   them; and he himself gave no other testimony but in and by them. What,
   then, is the distinct testimony that is ascribed unto him? It must be
   somewhat that, in or by whomsoever it was wrought, did of its own
   nature discover its relation unto him as his work. So it was in this
   matter; for it was no other but those signs and wonders, or miraculous
   effects, which he wrought in the confirmation of the testimony given by
   the apostles, all which clearly evidenced their own original. So our
   apostle, Heb. ii. 3, 4. The word was "confirmed, sunepimarturountos tou
   Theou semeiois te kai terasi," -- "God co-witnessing by signs and
   wonders." He enabled the apostles to bear witness unto Christ by their
   preaching, sufferings, holiness, and constant testimony which they gave
   unto his resurrection. But in this he appeared not, he evidenced not
   himself unto the world, though he did so in and by them in whom he
   wrought. But, moreover, he wrought such visible, miraculous works by
   them as evidenced themselves to be effects of his power, and were his
   distinct witness to Christ. So our apostle tells us, Rom. viii. 16,
   "The Spirit itself beareth witness with our spirit, that we are the
   children of God." The witness which our own spirits do give unto our
   adoption is the work and effect of the Holy Spirit in us. If it were
   not, it would be false, and not confirmed by the testimony of the
   Spirit himself, who is the Spirit of truth; and none "knoweth the
   things of God but the Spirit of God," 1 Cor. ii. 11. If he declare not
   our sonship in us and to us, we cannot know it. How, then, doth he bear
   witness with our spirits? what is his distinct testimony in this
   matter? It must be some such act of his as evidenceth itself to be from
   him immediately unto them that are concerned in it, -- that is, those
   unto whom it is given. What this is in particular, and wherein it doth
   consist, we shall afterward inquire. So Rev. xxii. 17, "The Spirit and
   the bride say, Come." The bride is the church, and she prayeth for the
   coming of Christ. This she doth by his aid and assistance who is the
   Spirit of grace and supplications. And yet distinctly and separately
   the Spirit saith, "Come;" that is, he puts forth such earnest and
   fervent desires as have upon them an impression of his immediate
   efficiency. So verse 20 carrieth the sense of the place, -- namely,
   that it is Christ himself unto whom she says "Come;" or they pray for
   the hastening of his coming. Or they say "Come" unto others, in their
   invitation of them unto Christ, as the end of verse 17 seems to apply
   it: then is it the prayers and preaching of the church for the
   conversion of souls that is intended; and with both the Spirit works
   eminently to make them effectual. Or it may be, in this place, "the
   Spirit" is taken for the Spirit in the guides and leaders of the
   church. They, praying by his especial guidance and assistance, say,
   "Come;" or preachers say unto others, "Come;" and "the bride," or the
   body of the church, acted by the same Spirit, joins with them in this
   great request and supplication. And thereunto all believers are invited
   in the following words: "And let him that heareth say, Come."

   All these things were necessary to be premised in general, as giving
   some insight into the nature of the operations of the Holy Spirit in us
   and towards us; and hereby we have made our way plain to the
   consideration of his especial works, in the calling, building, and
   carrying on the church unto perfection. Now, all his works of this kind
   may be reduced unto three heads:-- 1. Of sanctifying grace; 2. Of
   especial gifts; 3. Of peculiar evangelical privileges. Only, we must
   observe that these things are not so distinguished as to be negatively
   contradistinct to each other; for the same thing, under several
   considerations, may be all these, -- a grace, a gift, and a privilege.
   All that I intend is to reduce the operations of the Holy Spirit unto
   these heads, casting each of them under that which it is most eminent
   in, and as which it is most directly proposed unto us; and I shall
   begin with his work of grace.
     __________________________________________________________________

   [75] Kai malista ge to apolauein tous anaplasthentas tou hagiasmou kai
   diamenein en te anaplasei, tes tou panagiou pneumatos esti demourgias
   te kai sunoches. -- Jobius apud. Photium. lib. cxxii.
     __________________________________________________________________
     __________________________________________________________________

                                   Book III.
     __________________________________________________________________

Chapter I. Work of the Holy Spirit in the new creation by regeneration.

   The new creation completed -- Regeneration the especial work of the
   Holy Spirit -- Wrought under the Old Testament, but clearly revealed in
   the New; and is of the same kind in all that are regenerate, the causes
   and way of it being the same in all -- It consisteth not in baptism
   alone, nor in a moral reformation of life; but a new creature is formed
   in it, whose nature is declared, and farther explained -- Denial of the
   original depravation of nature the cause of many noxious opinions --
   Regeneration consisteth not in enthusiastic raptures; their nature and
   danger -- The whole doctrine necessary, despised, corrupted,
   vindicated.

   We have formerly declared the work of the Holy Spirit in preparing and
   forming the natural body of Christ. This was the beginning of the new
   creation, the foundation of the gospel state and church. But this was
   not the whole of the work he had to do. As he had provided and prepared
   the natural body of Christ, so he was to prepare his mystical body
   also. And hereby the work of the new creation was to be completed and
   perfected. And as it was with respect unto him and his work in the old
   creation, so was it also in the new. All things in their first
   production had darkness and death upon them; for "the earth was without
   form and void, and darkness was upon the face of the deep," Gen. i. 2.
   Neither was there any thing that had either life in it, or principle of
   life, or any disposition thereunto. In this condition he moved on the
   prepared matter, preserving and cherishing of it, and communicating
   unto all things a principle of life, whereby they were animated, as we
   have declared. It was no otherwise in the new creation. There was a
   spiritual darkness and death came by sin on all mankind; neither was
   there in any man living the least principle of spiritual life, or any
   disposition thereunto. In this state of things, the Holy Spirit
   undertaketh to create a new world, new heavens and a new earth, wherein
   righteousness should dwell. And this, in the first place, was by his
   effectual communication of a new principle of spiritual life unto the
   souls of God's elect, who were the matter designed of God for this work
   to be wrought upon. This he doth in their regeneration, as we shall now
   manifest.

   First, Regeneration in Scripture is everywhere assigned to be the
   proper and peculiar work of the Holy Spirit: John iii. 3-6, "Jesus
   answered and said unto Nicodemus, Verily, verily, I say unto thee,
   Except a man be born again, he cannot see the kingdom of God. Nicodemus
   saith unto him, How can a man be born when he is old? can he enter the
   second time into his mother's womb, and be born? Jesus answered,
   Verily, verily, I say unto thee, Except a man be born of water and of
   the Spirit, he cannot enter into the kingdom of God. That which is born
   of the flesh is flesh; and that which is born of the Spirit is spirit."
   It was an ancient knowing teacher of the church of the Jews, a "master
   in Israel," whom our blessed Saviour here discourseth withal and
   instructs; for on the consideration of his miracles he concluded that
   "God was with him," and came to inquire of him about the kingdom of
   God. Our Saviour knowing how all our faith and obedience to God, and
   all our acceptance with him, depend on our regeneration, or being born
   again, acquaints him with the necessity of it; wherewith he is at first
   surprised. Wherefore he proceeds to instruct him in the nature of the
   work whose necessity he had declared; and this he describes both by the
   cause and the effect of it. For the cause of it, he tells him it is
   wrought by "water and the Spirit;" -- by the Spirit, as the principal
   efficient cause; and by water, as the pledge, sign, and token [76] of
   it, in the initial seal of the covenant, the doctrine whereof was then
   preached amongst them by John the Baptist: or, the same thing is
   intended in a redoubled expression, the Spirit being signified by the
   water also, under which notion he is often promised.

   Hereof, then, or of this work, the Holy Spirit is the principal
   efficient cause; whence he in whom it is wrought is said to be "born of
   the Spirit:" Verse 8, "So is every one that is born of the Spirit." And
   this is the same with what is delivered, chap. i. 13, "Who are born,
   not of blood, nor of the will of the flesh, nor of the will of man, but
   of God." The natural and carnal means of blood, flesh, and the will of
   man, are rejected wholly in this matter, and the whole efficiency of
   the new birth is ascribed unto God alone. His work answers whatever
   contribution there is unto natural generation from the will and nature
   of man; for these things are here compared, and from its analogy unto
   natural generation is this work of the Spirit called "regeneration." So
   in this place is the allusion and opposition between these things
   expressed by our Saviour: "That which is born of the flesh is flesh;
   and that which is born of the Spirit is spirit," chap. iii. 6. And
   herein also we have a farther description of this work of the Holy
   Spirit by its effect, or the product of it; it is "spirit," -- a new
   spiritual being, creature, nature, life, as shall be declared. And
   because there is in it a communication of a new spiritual life, it is
   called a "vivification" or "quickening," with respect unto the state
   wherein all men are before this work is wrought in them and on them,
   Eph. ii. 1, 5; which is the work of the Spirit alone, for "it is the
   Spirit that quickeneth, the flesh profiteth nothing," John vi. 63. See
   Rom. viii. 9, 10; Tit. iii. 4-6, where the same truth is declared and
   asserted: "But after that the kindness and love of God our Saviour
   toward man appeared, not by works of righteousness which we have done,
   but according to his mercy he saved us, by the washing of regeneration,
   and renewing of the Holy Spirit; which he shed on us richly through
   Jesus Christ our Saviour."

   What we have frequently mentioned occurreth here expressly, -- namely,
   the whole blessed Trinity, and each person therein, acting distinctly
   in the work of our salvation. The spring or fountain of the whole lieth
   in the kindness and love of God, even the Father. Thereunto it is
   everywhere ascribed in the Scripture. See John iii. 16; Eph. i. 3-6.
   Whatever is done in the accomplishment of this work, it is so in the
   pursuit of his will, purpose, and counsel, and is an effect of his love
   and grace. The procuring cause of the application of the love and
   kindness of God unto us is Jesus Christ our Saviour, in the whole work
   of his mediation, verse 6. And the immediate efficient cause in the
   communication of the love and kindness of the Father, through the
   mediation of the Son, unto us, is the Holy Spirit. And this he doth in
   the renovation of our natures, by the washing of regeneration, wherein
   we are purged from our sins, and sanctified unto God.

   More testimonies unto this purpose need not be insisted on. This truth,
   of the Holy Spirit being the author of our regeneration, which the
   ancients esteemed a cogent argument to prove his deity, even from the
   greatness and dignity of the work, [77] is, in words at least, so far
   as I know, granted by all who pretend to sobriety in Christianity. That
   by some others it hath been derided and exploded is the occasion of
   this vindication of it. It must not be expected that I should here
   handle the whole doctrine of regeneration practically, as it may be
   educed by inferences from the Scripture, according to the analogy of
   faith and the experiences of them that believe; it hath been done
   already by others. My present aim is only to confirm the fundamental
   principles of truth concerning those operations of the Holy Spirit,
   which at this day are opposed with violence and virulence. And what I
   shall offer on the present subject may be reduced unto the ensuing
   heads:--

   First, Although the work of regeneration by the Holy Spirit was wrought
   under the Old Testament, even from the foundation of the world, and the
   doctrine of it was recorded in the Scriptures, yet the revelation of it
   was but obscure in comparison of that light and evidence which it is
   brought forth into by the gospel. This is evident from the discourse
   which our blessed Saviour had with Nicodemus on this subject; for when
   he acquainted him clearly with the doctrine of it, he was surprised,
   and fell into that inquiry, which argued some amazement, "How can these
   things be?" But yet the reply of our Saviour manifests that he might
   have attained a better acquaintance with it out of the Scripture than
   he had done: "Art thou," saith he, "a master in Israel, and knowest not
   these things?" -- "Dost thou take upon thee to teach others what is
   their state and condition, and what is their duty towards God, and art
   ignorant thyself of so great and fundamental a doctrine, which thou
   mightst have learned from the Scripture?" For if he might not so have
   done, there would have been no just cause of the reproof given him by
   our Saviour; for it was neither crime nor negligence in him to be
   ignorant of what God had not revealed. This doctrine, therefore, --
   namely, that everyone who will enter into the kingdom of God must be
   born again of the Holy Spirit, -- was contained in the writings of the
   Old Testament. It was so in the promises, that God would circumcise the
   hearts of his people, -- that he would take away their heart of stone,
   and give them a heart of flesh, with his law written in it, and other
   ways, as shall be afterward proved.

   But yet we see that it was so obscurely declared that the principal
   masters and teachers of the people knew little or nothing of it. Some,
   indeed, would have this regeneration, if they knew what they would
   have, or as to what may be gathered of their minds out of their "great
   swelling words of vanity," to be nothing but reformation of life,
   according to the rules of the Scripture. But Nicodemus knew the
   necessity of reformation of life well enough, if he had ever read
   either Moses or the Prophets; and to suppose that our Lord Jesus Christ
   proposed unto him the thing which he knew perfectly well, only under a
   new name or notion, which he had never heard of before, so to take an
   advantage of charging him of being ignorant of what indeed he full well
   knew and understood, is a blasphemous imagination. How they can free
   themselves from the guilt hereof who look on "regeneration" as no more
   but a metaphorical expression of amendment of life, I know not. And if
   it be so, if there be no more in it but, as they love to speak,
   becoming a new moral man, -- a thing which all the world, Jews and
   Gentiles, understood, -- our Lord Jesus was so far from bringing it
   forth into more light and giving it more perspicuity, by what he
   teacheth concerning regeneration, the nature, manner, causes, and
   effects of it, that he cast it thereby into more darkness and obscurity
   than ever it was delivered in, either by Jewish masters or Gentile
   philosophy; for although the gospel do really teach all duties of
   morality with more exactness and clearness, and press unto the
   observance of them on motives incomparably more cogent, than any thing
   that otherwise ever befell the mind of man to think or apprehend, yet
   if it must be supposed to intend nothing else in its doctrine of the
   new birth or regeneration but those moral duties and their observance,
   it is dark and unintelligible. I say, if there be not a secret,
   mysterious work of the Spirit of God in and upon the souls of men
   intended in the writings of the New Testament, but only a reformation
   of life, and the improvement of men's natural abilities in the exercise
   of moral virtue, through the application of outward means unto their
   minds and understandings, conducting and persuading thereunto, they
   must be granted to be obscure beyond those of any other writers
   whatsoever, as some have not feared already to publish unto the world
   concerning the epistles of Paul. But so long as we can obtain an
   acknowledgment from men that they are true, and in any sense the word
   of God, we doubt not but to evince that the things intended in them are
   clearly and properly expressed, so as they ought to be, and so as they
   are capable to be expressed; the difficulties which seem to be in them
   arising from the mysterious nature of the things themselves contained
   in them, and the weakness of our minds in apprehending such things, and
   not from any obscurity or intricacy in the declaration of them. And
   herein, indeed, consists the main contest whereinto things with the
   most are reduced. Some judge that all things are so expressed in the
   Scripture, with a condescension unto our capacity, as that there is
   still to be conceived an inexpressible grandeur in many of them, beyond
   our comprehension; others judge, on the other hand, that under a
   grandeur of words and hyperbolical expressions, things of a meaner and
   a lower sense are intended and to be understood. Some judge the things
   of the gospel to be deep and mysterious, the words and expressions of
   it to be plain and proper; others think the words and expressions of it
   to be mystical and figurative, but the things intended to be ordinary
   and obvious to the natural reason of every man. But to return.

   Both regeneration and the doctrine of it were under the Old Testament.
   All the elect of God, in their several generations, were regenerate by
   the Spirit of God. But in that ampliation and enlargement of truth and
   grace under the gospel which came by Jesus Christ, who brought life and
   immortality to light, as more persons than of old were to be made
   partakers of the mercy of it, so the nature of the work itself is far
   more clearly, evidently, and distinctly revealed and declared. And
   because this is the principal and internal remedy of that disease which
   the Lord Christ came to cure and take away, one of the first things
   that he preached was the doctrine of it. All things of this nature
   before, even "from the beginning of the world, lay hid in God," Eph.
   iii. 9. Some intimations were given of them, in "parables" and "dark
   sayings," chydvt mnyqdm?, Ps. lxxviii. 2, in types, shadows, and
   ceremonies, so as the nature of the grace in them was not clearly to be
   discerned. But now, when the great Physician of our souls came, who was
   to heal the wound of our natures, whence we "were dead in trespasses
   and sins," he lays naked the disease itself, declares the greatness of
   it, the ruin we were under from it; that we might know and be thankful
   for its reparation. Hence, no doctrine is more fully and plainly
   declared in the gospel than this of our regeneration by the effectual
   and ineffable operation of the Holy Spirit; and it is a consequent and
   fruit of the depravation of our nature, that, against the full light
   and evidence of truth, now clearly manifested, this great and holy work
   is opposed and despised.

   Few, indeed, have yet the confidence in plain and intelligible words to
   deny it absolutely; but many tread in the steps of him who first in the
   church of God undertook to undermine it. [78] This was Pelagius, whose
   principal artifice, which he used in the introduction of his heresy,
   was in the clouding of his intentions with general and ambiguous
   expressions, as some would by making use of his very words and phrases.
   Hence, for a long time, when he was justly charged with his
   sacrilegious errors, he made no defence of them, but reviled his
   adversaries as corrupting his mind, and not understanding his
   expressions. And by this means, as he got himself acquitted in the
   judgment of some, less experienced in the sleights and cunning
   craftiness of them who lie in wait to deceive, and [79] juridically
   freed in an assembly of bishops; so in all probability he had suddenly
   infected the whole church with the poison of those opinions, which the
   proud and corrupted nature of man is so apt to receive and embrace, if
   God had not stirred up some few holy and learned persons, Austin
   especially, to discover his frauds, to repel his calumnies, and to
   confute his sophisms; which they did with indefatigable industry and
   good success. But yet these tares, being once sown by the envious one,
   found such a suitable and fruitful soil in the darkened minds and proud
   hearts of men, that from that day to this they could never be fully
   extirpated; but the same bitter root hath still sprung up, unto the
   defiling of many, though various new colours have been put upon its
   leaves and fruit. And although those who at present amongst us have
   undertaken the same cause with Pelagius do not equal him either in
   learning or diligence, or an appearance of piety and devotion, yet do
   they exactly imitate him in declaring their minds in cloudy, ambiguous
   expressions, capable of various constructions until they are fully
   examined, and thereon reproaching (as he did) those that oppose them as
   not aright representing their sentiments, when they judge it their
   advantage so to do; as the scurrilous, clamorous writings of S. P. [80]
   do sufficiently manifest.

   Secondly, Regeneration by the Holy Spirit is the same work, for the
   kind of it, and wrought by the same power of the Spirit in all that are
   regenerate, or ever were, or shall be so, from the beginning of the
   world unto the end thereof. Great variety there is in the application
   of the outward means which the Holy Spirit is pleased to use and make
   effectual towards the accomplishment of this great work; nor can the
   ways and manner hereof be reduced unto any certain order, for the
   Spirit worketh how and when he pleaseth, following the sole rule of his
   own will and wisdom. Mostly, God makes use of the preaching of the
   word; thence called "the ingrafted word, which is able to save our
   souls," James i. 21; and the "incorruptible seed," by which we are
   "born again," 1 Pet. i. 23. Sometimes it is wrought without it; as in
   all those who are regenerate before they come to the use of reason, or
   in their infancy. Sometimes men are called, and so regenerate, in an
   extraordinary manner; as was Paul. But mostly they are so in and by the
   use of ordinary means, instituted, blessed, and sanctified of God to
   that end and purpose. And great variety there is, also, in the
   perception and understanding of the work itself in them in whom it is
   wrought, for in itself it is secret and hidden, and is no other ways
   discoverable but in its causes and effects; for as "the wind bloweth
   where it listeth, and thou hearest the sound thereof, but canst not
   tell whence it cometh, and whither it goeth, so is every one that is
   born of the Spirit," John iii. 8.

   In the minds and consciences of some, this is made known by infallible
   signs and tokens. Paul knew that Christ was formed and revealed in
   himself, Gal. i. 15, 16. So he declared that whoever is in Christ Jesus
   "is a new creature," 2 Cor. v. 17, -- that is, is born again, --
   whether they know themselves so to be or no. And many are in the dark
   as to their own condition in this matter all their days; for they "fear
   the Lord, and obey the voice of his servant" (Christ Jesus), and yet
   "walk in darkness, and have no light," Isa. l. 10. They are "children
   of light," Luke xvi. 8, John xii. 36, Eph. v. 8, 1 Thess. v. 5; and yet
   "walk in darkness, and have no light:" which expressions have been well
   used and improved by some, and by others of late derided and
   blasphemed.

   And there is great variety in the carrying on of this work towards
   perfection, -- in the growth of the new creature, or the increase of
   grace implanted in our natures by it: for some, through the supplies of
   the Spirit, make a great and speedy progress towards perfection, others
   thrive slowly and bring forth little fruit; the causes and occasions
   whereof are not here to be enumerated. But notwithstanding all
   differences in previous dispositions, in the application of outward
   means, in the manner of it, ordinary or extraordinary, in the
   consequents of much or less fruit, the work itself in its own nature is
   of the same kind, one and the same. The elect of God were not
   regenerate one way, by one kind of operation of the Holy Spirit, under
   the Old Testament, and those under the New Testament [by] another. They
   who were miraculously converted, as Paul, or who upon their conversion
   had miraculous gifts bestowed on them, as had multitudes of the
   primitive Christians, were no otherwise regenerate, nor by any other
   internal efficiency of the Holy Spirit, than everyone is at this day
   who is really made partaker of this grace and privilege. Neither were
   those miraculous operations of the Holy Spirit which were visible unto
   others any part of the work of regeneration, nor did they belong
   necessarily unto it; for many were the subjects of them, and received
   miraculous gifts by them, who were never regenerate, and many were
   regenerate who were never partakers of them. And it is a fruit of the
   highest ignorance and unacquaintedness imaginable with these things, to
   affirm that in the work of regeneration the Holy Spirit wrought of old
   miraculously, in and by outwardly visible operations, but now only in a
   human and rational way, leading our understanding by the rules of
   reason, unless the mere external mode and sign of his operation be
   intended: for all ever were, and ever shall be, regenerate by the same
   kind of operation, and the same effect of the Holy Spirit on the
   faculties of their souls; which will be farther manifest if we
   consider, --

   1. That the condition of all men, as unregenerate, is absolutely the
   same. One is not by nature more unregenerate than another. All men
   since the fall, and the corruption of our nature by sin, are in the
   same state and condition towards God. They are all alike alienated from
   him, and all alike under his curse, Ps. li. 5; John iii. 5, 36; Rom.
   iii. 19, v. 15-18; Eph. ii. 3; Tit. iii. 3, 4. There are degrees of
   wickedness in them that are unregenerate, but there is no difference as
   to state and condition between them, -- all are unregenerate alike; as
   amongst those who are regenerate there are different degrees of
   holiness and righteousness, one, it may be, far exceeding another, yet
   there is between them no difference of state and condition, -- they are
   all equally regenerate. Yea, some may be in a greater forwardness and
   preparation for the work itself, and thereby in a greater nearness to
   the state of it than others; but the state itself is incapable of such
   degrees. Now, it must be the same work, for the kind and nature of it,
   which relieves and translates men out of the same state and condition.
   That which gives the formal reason of the change of their state, of
   their translation from death to life, is and must be the same in all.
   If you can fix on any man, from the foundation of the world, who was
   not equally born in sin, and by nature dead in trespasses and sins,
   with all other men, the man Christ Jesus only excepted, I would grant
   that he might have another kind of regeneration than others have, but
   that I know he would stand in need of none at all.

   2. The state whereinto men are brought by regeneration is the same. Nor
   is it, in its essence or nature, capable of degrees, so that one should
   be more regenerate than another. Everyone that is born of God is
   equally so, though one may be more beautiful than another, as having
   the image of his heavenly Father more evidently impressed on him,
   though not more truly. Men may be more or less holy, more or less
   sanctified, but they cannot be more or less regenerate. All children
   that are born into the world are equally born, though some quickly
   outstrip others in the perfections and accomplishments of nature; and
   all born of God are equally so, though some speedily outgo others in
   the accomplishments and perfections of grace. There was, then, never
   but one kind of regeneration in this world, the essential form of it
   being specifically the same in all.

   3. That the efficient cause of this work, the grace and power whereby
   it is wrought, with the internal manner of the communication of that
   grace, are the same, shall be afterward declared. To this standard,
   then, all must come. Men may bear themselves high, and despise this
   whole work of the Spirit of God, or set up an imagination of their own
   in the room thereof; but whether they will or no, they must be tried by
   it, and no less depends on their interest in it than their admission
   into the kingdom of God. And let them pretend what they please, the
   true reason why any despise the new birth is, because they hate a new
   life. He that cannot endure to live to God will as little endure to
   hear of being born of God. But we shall by the Scripture inquire what
   we are taught concerning it, and declare both what it is not, of things
   which falsely pretend thereunto, and then what it is indeed.

   First, Regeneration doth not consist in a participation of the
   ordinance of baptism and a profession of the doctrine of repentance.
   This is all that some will allow unto it, to the utter rejection and
   overthrow of the grace of our Lord Jesus Christ: for the dispute in
   this matter is not, whether the ordinances of the gospel, as baptism,
   do really communicate internal grace unto them that are, as to the
   outward manner of their administration, duly made partakers of them,
   whether ex opere operato, as the Papists speak, or as a federal means
   of the conveyance and communication of that grace which they betoken
   and are the pledges of; but, whether the outward susception of the
   ordinance, joined with a profession of repentance in them that are
   adult, be not the whole of what is called regeneration. The vanity of
   this presumptuous folly, destructive of all the grace of the gospel,
   invented to countenance men in their sins, and to hide from them the
   necessity of being born again, and therein of turning unto God, will be
   laid open in our declaration of the nature of the work itself. For the
   present, the ensuing reasons will serve to remove it out of our way:--

   1. Regeneration doth not consist in these things, which are only
   outward signs and tokens of it, or at most instituted means of
   effecting it; for the nature of things is different and distinct from
   the means and evidences or pledges of them: but such only is baptism,
   with the profession of the doctrine of it, as is acknowledged by all
   who have treated of the nature of that sacrament. 2. The apostle really
   states this case, 1 Pet. iii. 21, "In answer whereunto even baptism
   doth also now save us (not the putting away of the filth of the flesh,
   but the answer of a good conscience toward God), by the resurrection of
   Jesus Christ." The outward administration of this ordinance, considered
   materially, reacheth no farther but to the washing away of "the filth
   of the flesh;" but more is signified thereby. There is denoted in it
   the restipulation of a "good conscience toward God, by the resurrection
   of Jesus Christ" from the dead, or a "conscience purged from dead works
   to serve the living God," Heb. ix. 14, and quickened by virtue of his
   resurrection unto holy obedience. See Rom. vi. 3-7. 3. The apostle Paul
   doth plainly distinguish between the outward ordinances, with what
   belongs unto a due participation of them, and the work of regeneration
   itself: Gal. vi. 15, "In Christ Jesus neither circumcision availeth any
   thing, nor uncircumcision, but a new creature;" -- for as by
   "circumcision" the whole system of Mosaical ordinances is intended, so
   the state of "uncircumcision," as then it was in the professing
   Gentiles, supposed a participation of all the ordinances of the gospel;
   but from them all he distinguisheth the new creation, as that which
   they may be without, and which being so, they are not available in
   Christ Jesus. 4. If this were so, then all that are duly baptized, and
   do thereon make profession of the doctrine of it, -- that is, of
   repentance for the forgiveness of sins, -- must of necessity be
   regenerate. But this we know to be otherwise. For instance, Simon the
   magician was rightly and duly baptized, for he was so by Philip the
   evangelist; which he could not be without a profession of faith and
   repentance. Accordingly, it is said that he "believed," Acts viii. 13,
   -- that is, made a profession of his faith in the gospel. Yet he was
   not regenerate; for at the same time he had "neither part nor lot in
   that matter," his "heart not being right in the sight of God," but was
   "in the gall of bitterness, and in the bond of iniquity," verses 21,
   23; which is not the description of a person newly regenerate and born
   again. Hence the cabalistical Jews, who grope in darkness after the old
   notions of truth that were among their forefathers, do say, that at the
   same instant wherein a man is made "a proselyte of righteousness,"
   there comes a new soul into him from heaven, his old pagan soul
   vanishing or being taken away. The introduction of a new spiritual
   principle to be that unto the soul which the soul is unto the body
   naturally is that which they understand; or they choose thus to express
   the reiterated promise of taking away the "heart of stone," and giving
   a "heart of flesh" in the place of it.

   Secondly, Regeneration doth not consist in a moral reformation of life
   and conversation. Let us suppose such a reformation, to be extensive
   unto all known instances. Suppose a man be changed from sensuality unto
   temperance, from rapine to righteousness, from pride and the dominion
   of irregular passions unto humility and moderation, with all instances
   of the like nature which we can imagine, or are prescribed in the rules
   of the strictest moralists; suppose this change be laboured, exact, and
   accurate, and so of great use in the world; suppose, also, that a man
   hath been brought and persuaded unto it through the preaching of the
   gospel, so "escaping the pollutions that are in the world through lust,
   even by the knowledge of our Lord and Saviour Jesus Christ," or the
   directions of his doctrine delivered in the gospel; -- yet I say, all
   this, and all this added unto baptism, accompanied with a profession of
   faith and repentance, is not regeneration, nor do they comprise it in
   them. And I have extended this assertion beyond what some among us, so
   far as I can see, do so much as pretend unto in their confused notions
   and sophistical expressions about morality, when they make it the same
   with grace. But whatever there may be of actual righteousness in these
   things, they do not express an inherent, habitual righteousness; which
   whosoever denies overthrows the gospel, and all the whole work of the
   Spirit of God, and of the grace of our Lord Jesus Christ.

   But we must stay a while. This assertion of ours is by some not only
   denied but derided. Neither is that all; but whoever maintains it is
   exposed as an enemy to morality, righteousness, and reformation of
   life. All virtue, they say, is hereby excluded, to introduce I know not
   what imaginary godliness. But whether we oppose or exclude moral virtue
   or no, by the doctrine of regeneration, or any other, God and Christ
   will in due time judge and declare. Yea, were the confession of the
   truth consistent with their interests, the decision of this doubt might
   be referred unto their own consciences. But being not free to commit
   any thing to that tribunal, unless we had better security of its
   freedom from corrupt principles and prejudices than we have, we shall
   at present leave all the world to judge of our doctrine, with respect
   unto virtue and morality, by the fruits of it, compared with theirs by
   whom it is denied. In the meantime, we affirm that we design nothing in
   virtue and morality but to improve them, by fixing them on a proper
   foundation, or ingrafting them into that stock whereon alone they will
   thrive and grow, to the glory of God and the good of the souls of men.
   Neither shall we be moved in this design by the clamorous or calumnious
   outcries of ignorant or profligate persons. And for the assertion laid
   down, I desire that those who despise and reproach it would attempt an
   answer unto the ensuing arguments whereby it is confirmed, with those
   others which shall be insisted on in our description of the nature of
   the work of regeneration itself, and that upon such grounds and
   principles as are not destructive of Christian religion nor
   introductive of atheism, before they are too confident of their
   success.

   If there be in and required unto regeneration, the [81] infusion of a
   new, real, spiritual principle into the soul and its faculties, of
   spiritual life, light, holiness, and righteousness, disposed unto and
   suited for the destruction or expulsion of a contrary, inbred, habitual
   principle of sin and enmity against God, enabling unto all acts of holy
   obedience, and so in order of nature antecedent unto them, then it doth
   not consist in a mere reformation of life and moral virtue, be they
   never so exact or accurate. Three things are to be observed for the
   clearing of this assertion, before we come to the proof and
   confirmation of it; as, -- 1. That this reformation of life, which we
   say is not regeneration, or that regeneration doth not consist therein,
   is a necessary duty, indispensably required of all men; for we shall
   take it here for the whole course of actual obedience unto God, and
   that according to the gospel. Those, indeed, by whom it is urged and
   pressed in the room of regeneration, or as that wherein regeneration
   doth consist, do give such an account and description of it as that it
   is, or at least may be, foreign unto true gospel-obedience, and so not
   contain in it one acceptable duty unto God, as shall afterward be
   declared; but here I shall take it, in our present inquiry, for that
   whole course of duties which, in obedience towards God, are prescribed
   unto us. 2. That the principle before described, wherein regeneration
   as passively considered, or as wrought in us, consists, doth always
   certainly and infallibly produce the reformation of life in tended. In
   some it doth it more completely, in others more imperfectly, in all
   sincerely; for the same grace in nature and kind is communicated unto
   several persons in various degrees, and is by them used and improved
   with more or less care and diligence. In those, therefore, that are
   adult, these things are inseparable. Therefore, 3. The difference in
   this matter cometh unto this head: We say and believe that regeneration
   consists in spirituali renovatione naturæ, -- "in a spiritual
   renovation of our nature;" our modem Socinians, that it doth so in
   morali reformatione vitæ, -- "in a moral reformation of life." Now, as
   we grant that this spiritual renovation of nature will infallibly
   produce a moral reformation of life; so if they will grant that this
   moral reformation of life doth proceed from a spiritual renovation of
   our nature, this difference will be at an end. And this is that which
   the ancients intend by first receiving the Holy Ghost, and then all
   graces with him. [82] However, if they only design to speak
   ambiguously, improperly, and unscripturally, confounding effects and
   their causes, habits and actions, faculties or powers and occasional
   acts, infused principles and acquired habits, spiritual and moral,
   grace and nature, that they may take an opportunity to rail at others
   for want of better advantage, I shall not contend with them; for allow
   a new spiritual principle, an infused habit of grace, or gracious
   abilities, to be required in and unto regeneration, or to be the
   product or the work of the Spirit therein, that which is "born of the
   Spirit being spirit," and this part of the nature of this work is
   sufficiently cleared. Now, this the Scripture abundantly testifieth
   unto.

   2 Cor. v. 17, "If any man be in Christ he is a new creature." This new
   creature is that which is intended, that which was before described,
   which being born of the Spirit is spirit. This is produced in the souls
   of men by a creating act of the power of God, [83] or it is not a
   creature. And it is superinduced into the essential faculties of our
   souls, or it is not a new creature; for whatever is in the soul of
   power, disposition, ability, or inclination unto God, or for any moral
   actions, by nature, it belongs unto the old creation, it is no new
   creature. And it must be somewhat that hath a being and subsistence of
   its own in the soul, or it can be neither new nor a creature. And by
   our apostle it is opposed to all outward privileges, Gal. v. 6, vi. 15.
   That the production of it also is by a creating act of almighty power
   the Scripture testifieth, Ps. li. 10; Eph. ii. 10; and this can denote
   nothing but a new spiritual principle or nature wrought in us by the
   Spirit of God. "No," say some; "a new creature is no more but a changed
   man." It is true; but then this change is internal also. "Yes, in the
   purposes, designs, and inclinations of the mind." But is it by a real
   infusion of a new principle of spiritual life and holiness? "No; it
   denotes no more but a new course of conversation, only the expression
   is metaphorical. A new creature is a moral man that hath changed his
   course and way; for if he were always a moral man, that he was never in
   any vicious way or course, as it was with him, Matt. xix. 16-22, then
   he was always a new creature." This is good gospel, at once
   overthrowing original sin and the grace of our Lord Jesus Christ! This
   doctrine, I am sure, was not learned from the fathers, whereof some
   used to boast; nay, it is much more fulsome than any thing ever taught
   by Pelagius himself, who, indeed, ascribed more unto grace than these
   men do, although he denied this creation of a new principle of grace in
   us antecedent unto acts of obedience. [84] And this turning all
   Scripture expressions of spiritual things into metaphors is but a way
   to turn the whole into a fable, or at least to render the gospel the
   most obscure and improper way of teaching the truth of things that ever
   was made use of in the world.

   This new creature, therefore, doth not consist in a new course of
   actions, but in renewed faculties, with new dispositions, power, or
   ability to them and for them. Hence it is called the "divine nature:" 2
   Pet. i. 4, "He hath given unto us exceeding great and precious
   promises, that by these ye might be partakers of the divine nature."
   This theia phusis, this "divine nature," is not the nature of God,
   whereof in our own persons we are not subjectively partakers; and yet a
   nature it is which is a principle of operation, and that divine or
   spiritual, -- namely, an habitual holy principle, wrought in us by God,
   and bearing his image. By the "promises," therefore, we are made
   partakers of a divine, supernatural principle of spiritual actions and
   operations; which is what we contend for. So the whole of what we
   intend is declared, Eph. iv. 22-24, "Put off concerning the former
   conversation the old man, which is corrupt according to the deceitful
   lusts; and be renewed in the spirit of your mind; and put on the new
   man, which after God is created in righteousness and true holiness." It
   is the work of regeneration, with respect both to its foundation and
   progress, that is here described. 1. The foundation of the whole is
   laid in our being "renewed in the spirit of our mind;" which the same
   apostle elsewhere calls being "transformed in the renovation of our
   minds," Rom. xii. 2. That this consists in the participation of a new,
   saving, supernatural light, to enable the mind unto spiritual actings,
   and to guide it therein, shall be afterward declared. Herein consists
   our "renovation in knowledge, after the image of him who created us,"
   Col. iii. 10. And, 2. The principle itself infused into us, created in
   us, is called the "new man," Eph. iv. 24, -- that is, the new creature
   before mentioned; and it is called the "new man," because it consists
   in the universal change of the whole soul, as it is the principle of
   all spiritual and moral action. And, (1.) It is opposed unto the "old
   man," "Put off the old man, and put on the new man," verses 22, 24.
   Now, this "old man" is the corruption of our nature, as that nature is
   the principle of all religious, spiritual, and moral actions, as is
   evident, Rom. vi. 6. It is not a corrupt conversation, but the
   principle and root of it; for it is distinguished both from the
   conversation of men, and those corrupt lusts which are exercised
   therein, as to that exercise. And, (2.) It is called the "new man,"
   because it is the effect and product of God's creating power, and that
   in a way of "a new creation," see Eph. i. 19; Col. ii. 12, 13; 2 Thess.
   i. 11; and it is here said to be "created after God," Eph. iv. 24. Now,
   the object of a creating act is an instantaneous production. Whatever
   preparations there may be for it and dispositions unto it, the bringing
   forth of a new form and being by creation is in an instant. This,
   therefore, cannot consist in a mere reformation of life. So are we said
   herein to be the "workmanship of God, created in Christ Jesus unto good
   works," chap. ii. 10. There is a work of God in us preceding all our
   good works towards him; for before we can work any of them, in order of
   nature, we must be the workmanship of God, created unto them, or
   enabled spiritually for the performance of them.

   Again: This new man, whereby we are born again, is said to be created
   in righteousness and true holiness. That there is a respect unto man
   created in innocency, wherein he was made in the image of God, I
   suppose will not be denied. It is also expressed Col. iii. 10, "Ye have
   put on the new man, which is renewed in knowledge after the image of
   him that created him." Look, then, what was, or wherein consisted, the
   image of God in the first man, thereunto answers this new man which is
   created of God. Now, this did not consist in reformation of life, no,
   nor in a course of virtuous actions; for he was created in the image of
   God before he had done anyone good thing at all, or was capable of so
   doing. But this image of God consisted principally, as we have evinced
   elsewhere, in the uprightness, rectitude, and ability of his whole
   soul, his mind, will, and affections, in, unto, and for the obedience
   that God required of him. This he was endowed withal antecedently unto
   all voluntary actions whereby he was to live to God. Such, therefore,
   must be our regeneration, or the creation of this new man in us. It is
   the begetting, infusing, creating, of a new saving principle of
   spiritual life, light, and power in the soul, antecedent unto true
   evangelical reformation of life, in [the] order of nature, [and]
   enabling men thereunto, according unto the mind of God.

   Hereunto accords that of our Saviour, Luke vi. 43, "A good tree
   bringeth not forth corrupt fruit, neither doth a corrupt tree bring
   forth good fruit;" compared with Matt. vii. 18. The fruit followeth the
   nature of the tree; and there is no way to change the nature of the
   fruit, but by changing the nature of the tree which brings it forth.
   Now, all amendment of life in reformation is but fruit, chap. iii. 10;
   but the changing of our nature is antecedent hereunto. This is the
   constant course and tenor of the Scripture, to distinguish between the
   grace of regeneration, which it declares to be an immediate
   supernatural work of God in us and upon us, and all that obedience,
   holiness, righteousness, virtue, or whatever is good in us, which is
   the consequent, product, and effect of it. Yea, God hath declared this
   expressly in his covenant, Ezek. xxxvi. 25-27; Jer. xxxi. 33, xxxii.
   39, 40. The method of God's proceeding with us in his covenant is, that
   he first washeth and cleanseth our natures, takes away the heart of
   stone, gives a heart of flesh, writes his law in our hearts, puts his
   Spirit in us; wherein, as shall be evidenced, the grace of regeneration
   doth consist. The effect and consequent hereof is, that we shall walk
   in his statutes, keep his judgments and do them, -- that is, reform our
   lives, and yield all holy obedience unto God. Wherefore these things
   are distinguished as causes and effects. See to the same purpose, Rom.
   vi. 3-6; Col. iii. 1-5; Eph. ii. 10, iv. 23-25. This I insist upon
   still, on supposition that by "reformation of life" all actual
   obedience is intended; for as to that kind of life which is properly
   called a moral course of life, in opposition to open debaucheries and
   unrighteousness, which doth not proceed from an internal principle of
   saving grace, it is so far from being regeneration or grace, as that it
   is a thing of no acceptation with God absolutely, whatever use or
   reputation it may be of in the world.

   And yet farther: This work is described to consist in the
   sanctification of the whole spirit, soul, and body, 1 Thess. v. 23. And
   if this be that which some men intend by "reformation of life" and
   "moral virtue," they must needs win much esteem for their clearness and
   perspicuity in teaching spiritual things; for who would not admire them
   for such a definition of morality, -- namely, that it is the principal
   sanctification of the whole spirit, soul, and body, of a believer, by
   the Holy Ghost? But not to dwell longer on this subject, there is no
   description of the work of regeneration in the Scripture, in its
   nature, causes, or effects, no name given unto it, no promise made of
   it, nothing spoken of the ways, means, or power, by which it is
   wrought, but is inconsistent with this bold Pelagian figment, which is
   destructive of the grace of Jesus Christ.

   The ground of this imagination, that regeneration consists in a moral
   reformation of life, ariseth from a denial of original sin, or an
   inherent, habitual corruption of nature; for the masters unto the men
   of this persuasion tell us that whatever is of vice or defilement in
   us, it is contracted by a custom of sinning only. And their conceptions
   hereof do regulate their opinions about regeneration; for if man be not
   originally corrupted and polluted, if his nature be not depraved, if it
   be not possessed by, and under the power of, evil dispositions and
   inclinations, it is certain that he stands in no need of an inward
   spiritual renovation of it. It is enough for such an one that, by
   change of life, he renounce a custom of sinning, and reform his
   conversation according to the gospel; which in himself he hath power to
   do. But as it hath been in part already manifested, and will fully, God
   assisting, be evinced afterward, that in our regeneration the native
   ignorance, darkness, and blindness of our minds are dispelled, saving
   and spiritual light being introduced by the power of God's grace into
   them; that the pravity and stubbornness of our wills are removed and
   taken away, a new principle of spiritual life and righteousness being
   bestowed on them; and that the disorder and rebellion of our affections
   are cured by the infusion of the love of God into our souls: so the
   corrupt imagination of the contrary opinion, directly opposite to the
   doctrine of the Scriptures, the faith of the ancient church, and the
   experience of all sincere believers, hath amongst us of late nothing
   but ignorance and ready confidence produced to give countenance unto
   it.

   Thirdly, The work of the Holy Spirit in regeneration doth not consist,
   in enthusiastical raptures, ecstasies, voices, or any thing of the like
   kind. It may be some such things have been, by some deluded persons,
   apprehended or pretended unto; but the countenancing of any such
   imaginations is falsely and injuriously charged on them who maintain
   the powerful and effectual work of the Holy Spirit in our regeneration.
   And this some are prone to do; wherein whether they discover more of
   their ignorance or of their malice I know not, but nothing is more
   common with them. All whom in this matter they dissent from, so far as
   they know what they say or whereof they affirm, do teach men to look
   after enthusiastic inspirations or unaccountable raptures, and to
   esteem them for conversion unto God, although, in the meantime, they
   live in a neglect of holiness and righteousness of conversation. I
   answer, If there be those who do so, we doubt not but that, without
   their repentance, the wrath of God will come upon them, as upon other
   children of disobedience. And yet, in the meantime, we cannot but call
   aloud that others would discover their diligence in attendance unto
   these things, who, as far as I can discern, do cry up the names of
   virtue and righteousness in opposition to the grace of Jesus Christ,
   and that holiness which is a fruit thereof. But for the reproach now
   under consideration, it is, as applied, no other but a calumny and
   false accusation; and that it is so, the writings and preachings of
   those who have most diligently laboured in the declaration of the work
   of the Holy Spirit in our regeneration will bear testimony at the great
   day of the Lord. We may, therefore, as unto this negative principle,
   observe three things:-- 1. That the Holy Spirit in this work doth
   ordinarily put forth his power in and by the use of means. He worketh
   also on men suitably unto their natures, even as the faculties of their
   souls, their minds, wills, and affections, are meet to be affected and
   wrought upon. He doth not come upon them with involuntary raptures,
   using their faculties and powers as the evil spirit wrests the bodies
   of them whom he possesseth. His whole work, therefore, is rationally to
   be accounted for by and unto them who believe the Scripture, and have
   received the Spirit of truth, whom the world cannot receive. The formal
   efficiency of the Spirit, indeed, in the putting forth the exceeding
   greatness of his power in our quickening, -- which the ancient church
   constantly calleth his "inspiration of grace," both in private writing
   and canons of councils, -- is no otherwise to be comprehended by us
   than any other creating act of divine power; for as we hear the wind,
   but know not whence it cometh, and whither it goeth, "so is every one
   that is born of the Spirit." Yet these two things are certain herein:--
   (1.) That he worketh nothing, nor any other way, nor by any other
   means, than what are determined and declared in the word. By that,
   therefore, may and must everything really belonging, or pretended to
   belong, unto this work of regeneration, be tried and examined. (2.)
   That he acts nothing contrary unto, puts no force upon, any of the
   faculties of our souls, but works in them and by them suitably to their
   natures; and being more intimate unto them, as Austin speaks, than they
   are unto themselves, by an almighty facility he produceth the effect
   which he intendeth.

   This great work, therefore, neither in part nor whole consists in
   raptures, ecstasies, visions, enthusiastic inspirations, but in the
   effect of the power of the Spirit of God on the souls of men, by and
   according to his word, both of the law and the gospel. And those who
   charge these things on them who have asserted, declared, and preached
   it according to the Scriptures, do it, probably, to countenance
   themselves in their hatred of them and of the work itself. Wherefore,
   --

   2. Where, by reason of distempers of mind, disorder of fancy, or long
   continuance of distressing fears and sorrows, in and under such
   preparatory works of the Spirit, which sometimes cut men to their
   hearts in the sense of their sin, and sinful, lost condition, any do
   fall into apprehensions or imaginations of any thing extraordinary in
   the ways before mentioned, if it be not quickly and strictly brought
   unto the rule, and discarded thereby, it may be of great danger unto
   their souls, and is never of any solid use or advantage. Such
   apprehensions, for the most part, are either conceptions of distempered
   minds and discomposed fancies, or delusions of Satan transforming
   himself into an angel of light, which the doctrine of regeneration
   ought not to be accountable for. Yet I must say, --

   3. That so it is come to pass, that many of those who have been really
   made partakers of this gracious work of the Holy Spirit have been
   looked on in the world, which knows them not, as mad, enthusiastic, and
   fanatical. So the captains of the host esteemed the prophet that came
   to anoint Jehu, 2 Kings ix. 11. And the kindred of our Saviour, when he
   began to preach the gospel, said he was "beside himself," or
   ecstatical, Mark iii. 21, and "they went out to lay hold on him." So
   Festus judged of Paul, Acts xxvi. 24, 25. And the author of the Book of
   Wisdom gives us an account what acknowledgments some will make when it
   shall be too late, as to their own advantage: Chapter v. 3-5, "They
   shall say, crying out, because of the trouble of their minds, This is
   he whom we accounted a scorn, and a common reproach. We fools esteemed
   his life madness, and his latter end to have been shameful, but how is
   he reckoned among the sons of God, and his lot is among the holy ones!"
   From what hath been spoken it appears, --

   Fourthly, That the work of the Spirit of God in regenerating the souls
   of men is diligently to be inquired into by the preachers of the
   gospel, and all to whom the word is dispensed. For the former sort,
   there is a peculiar reason for their attendance unto this duty; for
   they are used and employed in the work itself by the Spirit of God, and
   are by him made instrumental for the effecting of this new birth and
   life. So the apostle Paul styles himself the father of them who were
   converted to God or regenerated through the word of his ministry: 1
   Cor. iv. 15, "Though ye have ten thousand instructors in Christ, yet
   have ye not many fathers: for in Christ Jesus I have begotten you
   through the gospel." He was used in the ministry of the word for their
   regeneration, and therefore was their spiritual father, and he only,
   though the work was afterward carried on by others. And if men are
   fathers in the gospel to no more than are converted unto God by their
   personal ministry, it will be no advantage unto any one day to have
   assumed that title, when it hath had no foundation in that work as to
   its effectual success. So, speaking of Onesimus, who was converted by
   him in prison, he calls him "his son, whom he had begotten in his
   bonds," Philem. 10. And this he declared to have been prescribed unto
   him as the principal end of his ministry, in the commission he had for
   preaching the gospel, Acts xxvi. 17, 18. Christ said unto him, "I send
   thee unto the Gentiles, to open their eyes, to turn them from darkness
   to light, and from the power of Satan unto God;" which is a description
   of the work under consideration. And this is the principal end of our
   ministry also. Now, certainly it is the duty of ministers to understand
   the work about which they are employed, as far as they are able, that
   they may not work in the dark and fight uncertainly, as men beating the
   air. What the Scripture hath revealed concerning it, as to its nature
   and the manner of its operation, as to its causes, effects, fruits,
   evidences, they ought diligently to inquire into. To be spiritually
   skilled therein is one of the principal furnishments of any for the
   work of the ministry, without which they will never be able to divide
   the word aright, nor show themselves workmen that need not be ashamed.
   Yet it is scarcely imaginable with what rage and perversity of spirit,
   with what scornful expressions, this whole work is traduced and exposed
   to contempt. Those who have laboured herein are said "to prescribe long
   and tedious trains of conversion, to set down nice and subtile
   processes of regeneration, to fill people's heads with innumerable
   swarms of superstitious fears and scruples about the due degrees of
   godly sorrow, and the certain symptoms of a thorough humiliation," [85]
   pp. 306, 307. Could any mistake be charged on particular persons in
   these things, or the prescribing of rules about conversion to God and
   regeneration that are not warranted by the word of truth, it were not
   amiss to reflect upon them and refute them; but the intention of these
   expressions is evident, and the reproach in them is cast upon the work
   of God itself: and I must profess that I believe the degeneracy from
   the truth and power of Christian religion, the ignorance of the
   principal doctrines of the gospel, and that scorn which is cast, in
   these and the like expressions, on the grace of our Lord Jesus Christ,
   by such as not only profess themselves to be ministers, but of a higher
   degree than ordinary, will be sadly ominous unto the whole state of the
   reformed church amongst us, if not timely repressed and corrected. But
   what at present I affirm in this matter is, -- 1. That it is a duty
   indispensably incumbent on all ministers of the gospel to acquaint
   themselves thoroughly with the nature of this work, that they may be
   able to comply with the will of God and grace of the Spirit in the
   effecting and accomplishment of it upon the souls of them unto whom
   they dispense the word. Neither, without some competent knowledge
   hereof, can they discharge any one part of their duty and office in a
   right manner. If all that hear them are born dead in trespasses and
   sins, if they are appointed of God to be the instruments of their
   regeneration, it is a madness, which must one day be accounted for, to
   neglect a sedulous inquiry into the nature of this work, and the means
   whereby it is wrought. And the ignorance hereof or negligence herein,
   with the want of an experience of the power of this work in their own
   souls, is one great cause of that lifeless and unprofitable ministry
   which is among us.

   2. It is likewise the duty of all to whom the word is preached to
   inquire also into it. It is unto such to whom the apostle speaks, 2
   Cor. xiii. 5, "Examine yourselves, whether ye be in the faith; prove
   your own selves. Know ye not your own selves, how that Jesus Christ is
   in you, except ye be reprobates?" It is the concernment of all
   individual Christians, or professors of Christian religion, to try and
   examine themselves what work of the Spirit of God there hath been upon
   their hearts; and none will deter them from it but those who have a
   design to hoodwink them to perdition. And, -- (1.) The doctrine of it
   is revealed and taught us; for "secret things belong unto the Lord our
   God, but those things which are revealed belong unto us and to our
   children for ever, that we may do all the words of the law," Deut.
   xxix. 29. And we speak not of curious inquiries into or after hidden
   things, or the secret, veiled actions of the Holy Spirit; but only of
   an upright endeavour to search into and comprehend the doctrine
   concerning this work, to this very end, that we might understand it.
   (2.) It is of such importance unto all our duties and all our comforts
   to have a due apprehension of the nature of this work, and of our own
   concernment therein, that an inquiry into the one and the other cannot
   be neglected without the greatest folly and madness. Whereunto we may
   add, (3.) The danger that there is of men being deceived in this
   matter, which is the hinge whereon their eternal state and condition
   doth absolutely turn and depend. And certain it is that very many in
   the world do deceive themselves herein: for they evidently live under
   one of these pernicious mistakes, -- namely, either, [1.] That men may
   go to heaven, or "enter into the kingdom of God," and not be "born
   again," contrary to that of our Saviour, John iii. 5; or, [2.] That men
   may be "born again," and yet live in sin, contrary to 1 John iii. 9.
     __________________________________________________________________

   [76] "Si in gratiâ, non ex naturâ aquæ, sed ex præsentiâ est Spiritus
   Sancti: numquid in aquâ vivimus, sicut in Spiritu? numquid in aquâ
   signamur sicut in Spiritu?" -- Ambros. de Spir. Sanc. lib. i. cap. 6.

   [77] "Similiter ex Spiritu secundum gratiam nos renasci, Dominus ipse
   testatur dicens, Quod natum est ex carne, caro est, quia de carne natum
   est; et quod natum est de Spiritu, Spiritus est, quia Spiritus Deus
   est. Claret igitur spiritualis quoque generationis authorem esse
   Spiritum Sanctum, quia secundum Deum creamur et Filii Dei sumus. Ergo
   cum ille nos in regnum suum per adoptionem sacræ regenerationis
   assumpserit, nos ei quod suum est denegamus? ille nos supernæ
   generationis hæredes fecit, nos hæreditatem vindicamus, refutamus
   authorem; sed non potest manere beneficium cum author excluditur, nec
   author sine munere, nec sine authore munus. Si vindicas gratiam, crede
   potentiam; si refutas potentiam, gratiam ne requiras. Sancti igitur
   Spiritus opus est regeneratio ista præstantior, et novi hujus hominis
   qui creatur ad imaginem Dei author est Spiritus, quem utique meliorem
   hoe exteriori esse nostro homine nemo dubitaverit." -- Ambros. de Spir.
   Sanc lib. ii. cap. 9.

   [78] "Denique quomodo respondeat advertite, et videte latebras
   ambiguitatis falsitati præparare refugia, ita ut etiam nos cum primum
   ea legimus, recta vel correcta propemodum gauderemus." -- August. de
   Peccat. Orig., cap. 18."Mihi pene persuaserat hanc illam gratiam de qua
   quæstio est confiteri; quominus in multis ejus opusculi locis sibi ipsi
   contradicere videretur. Sed cum in manus meas et alia venissent quæ
   posterius latiusque scripsit, vidi quemadmodum etiam illic gratiam
   nominare sed ambigua generalitate quid sentiret abscondens, gratiæ
   tamen vocabulo frangens invidiam, offensionemque declinans." -- Id. de
   Grat. Christ., lib. i. cap. 37.Vid. August. lib. i. cont. Julianum,
   cap. 5, lib. iii., cap. 1, Lib. de Gest.; Pelag., cap. 30, Epist. 95,
   ad Innocent.; Epist. Innocent. ad August."Negant etiam quam ad sacram
   Christi virginem Nemehiadem in oriente conscripsimus, et noverint nos
   ita hominis laudare naturam ut Dei semper addamus auxilium (verba
   Pelagii quibus respondet Augustinus), istam sane lege, mihique pene
   persuaserat, hanc illam gratiam de qua quæstio est confiteri." -- Id.
   ubi supra.

   [79] "Fefellit judicium Palæstinum, propterea ibi videtur purgatus;
   Romanam vero ecclesiam, ubi eum esse notissimum scitis fallere usque
   quaque non potuit, quamvis et hoc fuerit utrumque conatus. Tanto
   judices fefellit occultius, quanto exponit ista versutius." -- August.
   Lib. de Peccat. Orig. cap. 16.

   [80] Samuel Parker; see page 121 of this vol. -- Ed.

   [81] "Per inhærentem justitiam intelligimus supernaturale donum gratiæ
   sanctificantis, oppositum originali peccato, et in singulis animæ
   facultatibus reparans et renovans illam Dei imaginem, quæ per peccatum
   originale foedata ac disspata fuit. Origlnale peccatum mentem tenebris
   implevit, hæc infusa gratia lumine coelesti collustrat. Istud cor
   humanum obstinatione et odio Dei ac divinæ legis maculavit, hæc infusa
   justitia cor emollit et amore boni accendit et inflammat. Postremo
   illud affectus omnes atque ipsum appetitum rebellione infecit; hæc
   renovata sanctitas in ordinem cogit perturbatas affectiones, et ipsam
   rebellem concupiscentiam dominio spoliat, et quasi sub jugum mittit."
   -- Davenant. de Justit. Habit. cap. iii."Fides tanquam radix imbre
   suscepto hæret in animæ solo; ut cum per legem Dei excoli coeperit
   surgant in ea rami qui fructus operum ferant. Non ergo ex operibus
   radix justitiæ, sed ex radice justitiæ fructus operum crescit." --
   Origen. lib. iv. in Epist. ad Roman.

   [82] "Is qui Spiritus Sancti particeps efficitur, per communionem ejus
   fit spiritualis pariter et sanctus." -- Didym. lib. i. de Spir. Sanc.,
   p. 218, inter opera Hieronymi."Qui Spiritu Sancto plenus est statim
   universis donationibus Dei repletur, sapientia, scientia, fide,
   cæterisque virtutibus." -- Id. ibid."Nunquam enim accipit quisquam
   spirituales benedictiones Dei, nisi præcesserit Spiritus Sanctus; qui
   enim habet Spiritum Sanctum consequenter habebit benedictiones." --
   Idem, p. 220.

   [83] "Sicut in nativitate carnali omnem nascentis hominis voluntatem
   præcedit operis divini formatio, sic in spirituali nativitate qua
   veterem hominem deponere incipimus."-- Fulgent. de Incarnat. et Grat.
   Christ. cap. 29."Forma præcessit in carne Christi, quam in nostra fide
   spiritualiter agnoscamus; nam Christus Filius Dei, secundum carnem de
   Spiritu Sancto conceptus et natus est: carnem autem illam nec concipere
   virgo posset nec parere, nisi ejus carnis Spiritus Sanctus operetur
   exordium. Sic etiam in hominis corde nec concipi fides potuit nec
   augeri, nisi eam Spiritus Sanctus effundat et nutriat. Ex eodem namque
   Spiritu renati sumus, ex quo Christus natus est." -- Idem, cap. xx.

   [84] "Adjuvat nos Deus" (the words of Pelagius), "per doctrinam et
   revelationem suam, dum cordis nostri oculos aperit, dum nobis, ne
   præsentibus occupemur, futura demonstrat, dum diaboli pandit insidias,
   dum nos multiformi et ineffabili dono gratiæ cælestis illuminat." --
   August. Lib. de Grat. cont. Pelag. et Cælest. cap. vii.

   [85] Our author quotes from Parker's "Defence and Continuation of the
   Eccleaiastical Polity," etc. See page 121 of this volume. -- Ed.
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Chapter II. Works of the Holy Spirit preparatory unto regeneration.

   Sundry things preparatory to the work of conversion -- Material and
   formal dispositions, with their difference -- Things in the power of
   our natural abilities required of us in a way of duty -- Internal,
   spiritual effects wrought in the souls of men by the word --
   Illumination -- Conviction of sin -- Consequents thereof -- These
   things variously taught -- Power of the word and energy of the Spirit
   distinct -- Subject of this work; mind, affections, and conscience --
   Nature of this whole work, and difference from saving conversion
   farther declared.

   First, in reference unto the work of regeneration itself, positively
   considered, we may observe, that ordinarily there are certain previous
   and preparatory works, or workings in and upon the souls of men, that
   are antecedent and dispositive unto it. But yet regeneration doth not
   consist in them, nor can it be educed out of them. This is, for the
   substance of it, the position of the divines of the church of England
   at the synod of Dort, two whereof died bishops, and others of them were
   dignified in the hierarchy. I mention it, that those by whom these
   things are despised may a little consider whose ashes they trample on
   and scorn. Lawful, doubtless, it is for any man, on just grounds, to
   dissent from their judgments and determinations; [86] but to do it with
   an imputation of folly, with derision, contempt, scorn, and scoffing,
   at what they believed and taught, becometh only a generation of new
   divines amongst us. But to return; I speak in this position only of
   them that are adult, and not converted until they have made use of the
   means of grace in and by their own reasons and understandings; and the
   dispositions I intend are only materially so, not such as contain grace
   of the same nature as is regeneration itself. A material disposition is
   that which disposeth and some way maketh a subject fit for the
   reception of that which shall be communicated, added, or infused into
   it as its form. So wood by dryness and a due composure is made fit and
   ready to admit of firing, or continual fire. A formal disposition is
   where one degree of the same kind disposeth the subject unto farther
   degrees of it; as the morning light, which is of the same kind,
   disposeth the air to the reception of the full light of the sun. The
   former we allow here, not the latter. Thus, in natural generation there
   are sundry dispositions of the matter before the form is introduced. So
   the body of Adam was formed before the rational soul was breathed into
   it; and Ezekiel's bones came together with a noise and shaking before
   the breath of life entered into them.

   I shall in this place give only a summary account of this preparatory
   work, because in the close of these discourses I shall handle it
   practically and more at large. Wherefore what I have here to offer
   concerning it shall be reduced unto the ensuing observations:--

   First, There are some things required of us in a way of duty in order
   unto our regeneration, which are so in the power of our own natural
   abilities as that nothing but corrupt prejudices and stubbornness in
   sinning do keep or hinder men from the performance of them. And these
   we may reduce unto two heads:-- 1. An outward attendance unto the
   dispensation of the word of God, with those other external means of
   grace which accompany it or are appointed therein. "Faith cometh by
   hearing, and hearing by the word of God," Rom. x. 17; that is, it is
   hearing the word of God which is the ordinary means of ingenerating
   faith in the souls of men. This is required of all to whom the gospel
   doth come; and this they are able of themselves to do, as well as any
   other natural or civil action. And where men do it not, where they
   despise the word at a distance, yea, where they do it not with
   diligence and choice, it is merely from supine negligence of spiritual
   things, carnal security, and contempt of God; which they must answer
   for. 2. A diligent intension of mind, in attendance on the means of
   grace, to understand and receive the things revealed and declared as
   the mind and will of God. For this end hath God given men their reasons
   and understandings, that they may use and exercise them about their
   duty towards him, according to the revelation of his mind and will. To
   this purpose he calls upon them to remember that they are men, and to
   turn unto him. And there is nothing herein but what is in the liberty
   and power of the rational faculties of our souls, assisted with those
   common aids which God affords unto all men in general. And great
   advantages both may be and are daily attained hereby. Persons, I say,
   who diligently apply their rational abilities in and about spiritual
   things, as externally revealed in the word and the preaching of it, do
   usually attain great advantages by it, and excel their equals in other
   things; as Paul did when he was brought up at the feet of Gamaliel.
   Would men be but as intent and diligent in their endeavours after
   knowledge in spiritual things, as revealed in a way suited unto our
   capacities and understandings, as they are to get skill in crafts,
   sciences, and other mysteries of life, it would be much otherwise with
   many than it is. A neglect herein also is the fruit of sensuality,
   spiritual sloth, love of sin, and contempt of God; all which are the
   voluntary frames and actings of the minds of men.

   These things are required of us in order unto our regeneration, and it
   is in the power of our own wills to comply with them. And we may
   observe concerning them that, -- 1. The omission of them, the neglect
   of men in them, is the principal occasion, and cause of the eternal
   ruin of the souls of the generality of them to whom or amongst whom the
   gospel is preached: "This is the condemnation, that light is come into
   the world, and men loved darkness rather than light, because their
   deeds were evil," John iii. 19. The generality of men know full well
   that they do in this matter no more what they are able than what they
   should. All pleadable pretences of inability and weakness are far from
   them. They cannot but know here, and they shall be forced to confess
   hereafter, that it was merely from their own cursed sloth, with love of
   the world and sin, that they were diverted from a diligent attendance
   on the means of conversion and the sedulous exercise of their minds
   about them. Complaints hereof against themselves will make up a great
   part of their last dreadful cry. 2. In the most diligent use of outward
   means, men are not able of themselves to attain unto regeneration, or
   complete conversion to God, without an especial, effectual, internal
   work of the Holy Spirit of grace on their whole souls. This containing
   the substance of what is principally proposed unto confirmation in the
   ensuing discourses, need not here be insisted on. 3. Ordinarily, God,
   in the effectual dispensation of his grace, meeteth with them who
   attend with diligence on the outward administration of the means of it.
   He doth so, I say, ordinarily, in comparison of them who are despisers
   and neglecters of them. Sometimes, indeed, he goeth, as it were, out of
   the way to meet with and bring home unto himself a persecuting Saul,
   taking of him in, and taking him off from, a course of open sin and
   rebellion; but ordinarily he dispenseth his peculiar especial grace
   among them who attend unto the common means of it: for he will both
   glorify his word thereby, and give out pledges of his approbation of
   our obedience unto his commands and institutions.

   Secondly, There are certain internal spiritual effects wrought in and
   upon the souls of men, whereof the word preached is the immediate
   instrumental cause, which ordinarily do precede the work of
   regeneration, or real conversion unto God. And they are reducible unto
   three heads:-- 1. Illumination; 2. Conviction; 3. Reformation. The
   first of these respects the mind only; the second, the mind,
   conscience, and affections; and the third, the life and conversation:--

   1. The first is illumination, of whose nature and causes we must
   afterward treat distinctly. At present, I shall only consider it as it
   is ordinarily previous unto regeneration, and materially disposing the
   mind thereunto. Now, all the light which by any means we attain unto,
   or knowledge that we have in or about spiritual things, things of
   supernatural revelation, come under this denomination of illumination.
   And hereof there are three degrees:-- (1.) That which ariseth merely
   from an industrious application of the rational faculties of our souls
   to know, perceive, and understand the doctrines of truth as revealed
   unto us; for hereby much knowledge of divine truth may be obtained,
   which others, through their negligence, sloth, and pride, are
   unacquainted with. And this knowledge I refer unto illumination, --
   that is, a light superadded to the innate conceptions of men's minds,
   and beyond what of themselves they can extend unto, -- because it is
   concerning such things as the heart of man could never of itself
   conceive, but the very knowledge of them is communicated by their
   revelation, 1 Cor. ii. 9, 11. And the reason why so very few do
   exercise themselves to the attaining of this knowledge, according to
   their abilities, is because of the enmity which is in the carnal minds
   of all men by nature unto the things themselves that are revealed. And
   within the compass of this degree I comprise all knowledge of spiritual
   things that is merely natural. (2.) There is an illumination which is
   an especial effect of the Holy Ghost by the word on the minds of men.
   With respect hereunto, some who fall totally from God and perish
   eternally are said to have been "once enlightened," Heb. vi. 4. This
   light variously affects the mind, and makes a great addition unto what
   is purely natural, or attainable by the mere exercise of our natural
   abilities.

   For, [1.] It adds perspicuity unto it, making the things discerned in
   it more clear and perspicuous to the mind. Hence men endowed with it
   are said to "know the way of righteousness," 2 Pet. ii. 21, -- clearly
   and distinctly to apprehend the doctrine of the gospel as the way of
   righteousness. They know it not only or merely as true, but as a way of
   righteousness, -- namely, the way of God's righteousness, which is
   therein "revealed from faith to faith," Rom. i. 17, and the way of
   righteousness for sinners in the sight of God, chap. x. 3, 4. [2.] It
   adds a greater assent unto the truth of the things revealed than mere
   natural reason can rise up unto. Hence those thus illuminated are
   frequently said to "believe," their faith being only the naked assent
   of their minds unto the truth revealed to them. So it is said of Simon
   the magician, Acts viii. 13, and of sundry of the Jews, John ii. 23,
   xii. 42. [3.] It adds unto them some kind of evanid joy. These "receive
   the word with joy," and yet have "no root in themselves," Luke viii.
   13. They "rejoice in the light" of it, at least "for a season," John v.
   35. Persons that are thus enlightened will be variously affected with
   the word, so as they are not whose natural faculties are not
   spiritually excited. [4.] It adds ofttimes gifts also, whereof this
   spiritual light is, as it were, the common matter, which in exercise is
   formed and fashioned in great variety. I say, this kind of spiritual
   light, the effect of this illumination, is the subject-matter, and
   contains in it the substance, of all spiritual gifts. One sort of gift
   it is when put forth and exercised in one way, or one kind of duty, and
   another as in another. And where it is improved into gifts, which
   principally it is by exercise, there it wonderfully affects the mind,
   and raiseth its apprehensions in and of spiritual things. Now,
   concerning this degree of illumination, I say, first, That it is not
   regeneration, nor doth it consist therein, nor doth necessarily or
   infallibly ensue upon it. A third degree is required thereunto, which
   we shall afterward explain. Many, therefore, may be thus enlightened,
   and yet never be converted. Secondly, That in order of nature it is
   previous unto a full and real conversion to God, and is materially
   preparatory and dispositive thereunto; for saving grace enters into the
   soul by light. As it is therefore a gift of God, so it is the duty of
   all men to labour after a participation of it, however by many it be
   abused.

   2. Conviction of sin is another effect of the preaching of the word
   antecedaneous unto real conversion to God. This in general the apostle
   describes, 1 Cor. xiv. 24, 25, "If all prophesy, and there come in one
   that believeth not, he is convinced of all: and thus are the secrets of
   his heart made manifest; and so falling down on his face he will
   worship God." And sundry things are included herein, or do accompany
   it; as, -- (1.) A disquieting sense of the guilt of sin with respect
   unto the law of God, with his threatenings and future judgment. Things
   that before were slighted and made a mock of do now become the soul's
   burden and constant disquietment. "Fools make a mock of sin;" they
   traverse their ways, and snuff up the wind like the wild ass; but in
   their month, when conviction hath burdened them, you may find them. And
   hereby are the minds of men variously affected with fears and anguish,
   in various degrees, [87] according as impressions are made upon them by
   the word. And these degrees are not prescribed as necessary duties unto
   persons under their convictions, but only described as they usually
   fall out, to the relief and direction of such as are concerned in them;
   -- as a man going to give directions unto another how to guide his
   course in a voyage at sea, he tells him that in such a place he will
   meet with rocks and shelves, storms and cross winds, so that if he
   steer not very heedfully he will be in danger to miscarry and to be
   cast away; he doth not prescribe it unto him as his duty to go among
   such rocks and into such storms, but only directs him how to guide
   himself in them where he doth meet with them, as assuredly he will, if
   he miss not his proper course. (2.) Sorrow or grief for sin committed,
   because past and irrecoverable; which is the formal reason of this
   condemning sorrow. This the Scripture calls "sorrow of the world," 2
   Cor. vii. 10; divines, usually, legal sorrow, as that which, in
   conjunction with the sense of the guilt of sin mentioned, brings men
   into bondage under fear, Rom. viii. 15. (3.) Humiliation for sin, which
   is the exercise or working of sorrow and fear in outward acts of
   confession, fasting, praying, and the like. This is the true nature of
   legal humiliation, 1 Kings xxi. 29. (4.) Unless by these things the
   soul be swallowed up in despair, it cannot be but that it will be
   filled with thoughts, desires, inquiries, and contrivances about a
   deliverance out of that state and condition wherein it is; as Acts ii.
   37, xvi. 30.

   3. Oftentimes a great reformation of life and change in affections doth
   ensue hereon; as Matt. xiii. 20; 2 Pet. ii. 20; Matt. xii. 44.

   All these things may be wrought in the minds of men by the dispensation
   of the word, and yet the work of regeneration be never perfected in
   them. Yea, although they are good in themselves, and fruits of the
   kindness of God towards us, they may not only be lost as unto any
   spiritual advantage, but also be abused unto our great disadvantage.
   And this comes not to pass but by our own sin, whereby we contract a
   new guilt upon our souls. And it commonly so falls out one of these
   three ways; for, -- 1. Some are no way careful or wise to improve this
   light and conviction unto the end whereunto they tend and are designed.
   Their message is, to turn the minds of men, and to take them off from
   their self-confidence, and to direct them unto Christ. Where this is
   not attended unto, where they are not used and improved unto the
   pursuit of this end, they insensibly wither, decay, and come to
   nothing. 2. In some they are overborne by the power and violence of
   their lusts, the love of sin, and efficacy of temptation. They are
   sinned away everyday, and leave the soul in ten times a worse condition
   than they found it. 3. Some rest in these things, as though they
   comprised the whole work of God towards them, and guided them in all
   the duties required of them. This is the state of many where they
   extend their power, in the last instance, unto any considerable
   reformation of life, and attendance unto duties of religious worship.
   But this, as was said, falls out through the abuse which the carnal
   minds of men, retaining their enmity against God, do put these things
   unto. In their own nature they are good, useful, and material
   preparations unto regeneration, disposing the mind unto the reception
   of the grace of God.

   And the doctrine concerning these things hath been variously handled,
   distinguished, and applied, by many learned divines and faithful
   ministers of the gospel. Unto that light which they received into them
   from the infallible word of truth, they joined those experiences which
   they had observed in their own hearts and the consciences of others
   with whom they had to do, which were suitable thereunto; and in the
   dispensation of this truth, according to the "measure of the gift of
   the grace of Christ," which they severally received, they had a useful
   and fruitful ministry in the world, to the converting of many unto God.
   But we have lived to see all these things decried and rejected. And the
   way which some have taken therein is as strange and uncouth as the
   thing itself; for they go not about once to disprove by Scripture or
   reason what hath been taught or delivered by any sober persons to this
   purpose, nor do they endeavour themselves to declare from or by the
   Scriptures what is the work of regeneration, what are the causes and
   effects of it, in opposition thereunto. These and such like ways, made
   use of by all that have treated of spiritual things from the foundation
   of Christianity, are despised and rejected; but horrible and
   contemptuous reproaches are cast upon the things themselves, in words
   heaped together on purpose to expose them unto scorn among persons
   ignorant of the gospel and themselves. Those that teach them are
   "ecstatical and illiterate;" and those that receive them are
   "superstitious, giddy, and fanatical." All conviction, sense of and
   sorrow for sin; all fear of the curse and wrath due unto sin; all
   troubles and distresses of mind by reason of these things, -- are
   "foolish imaginations, the effects of bodily diseases and distempers,
   enthusiastic notions, arising from the disorders of men's brains," and
   I know not what untoward "humours in their complexions and
   constitutions." The same or the like account is also given concerning
   all spiritual desertions, or joys and refreshments; and the whole
   doctrine concerning these things is branded with novelty, and hopes
   expressed of its sudden vanishing out of the world. This contempt and
   scorn of the gospel have we lived to see, whereof, it may be, other
   ages and places have not had experience; for as all these things are
   plentifully taught by some of the ancients in their expositions of the
   scriptures wherein they are expressed, especially by Austin, who had
   occasion particularly to inquire into them, so the doctrine concerning
   them is in a great measure retained in the church of Rome itself. Only
   some amongst ourselves are weary of them; who, being no way able to
   oppose the principles and foundations whereon they are built, nor to
   disprove them by Scripture or reason, betake themselves to these
   revilings and reproaches; and, as if it were not enough for them to
   proclaim their own ignorance and personal unacquaintance with those
   things which inseparably accompany that conviction of sin,
   righteousness, and judgment which our Lord Jesus Christ hath promised
   to send the Holy Spirit to work in all that should believe, they make
   the reproaching of it in others a principal effect of that religion
   which they profess. "Nevertheless the foundation of God standeth sure,
   The Lord knoweth them that are his." But we must return to our purpose.

   Thirdly, All the things mentioned as wrought instrumentally by the word
   are effects of the power of the Spirit of God. The word itself, under a
   bare proposal to the minds of men, will not so affect them. We need go
   no farther for the confirmation hereof than merely to consider the
   preaching (with the effects which it had towards many) of the prophets
   of old, Isa. xlix. 4, Jer. xv. 20, Ezek. xxxiii. 31, 32; of Jesus
   Christ himself, John viii. 59; and of the apostles, Acts xiii. 41, 45,
   46. Hence to this day, the Jews, who enjoy the letter of the Old
   Testament, without the administration of the Spirit, are as full of
   blindness, hardness, and obstinacy, as any in the world who are utterly
   deprived of it. Many amongst ourselves sit all their days under the
   preaching of the word, and yet have none of the effects mentioned
   wrought upon them, when others, their associates in hearing, are really
   affected, convinced, and converted. It is, therefore, the ministration
   of the Spirit, in and by the word, which produceth all or any of these
   effects on the minds of men; he is the fountain of all illumination.
   Hence, they that are "enlightened" are said to be made "partakers of
   the Holy Spirit," Heb. vi. 4. And he is promised by our Saviour "to
   convince the world of sin," John xvi. 8; which, although in that place
   it respects only one kind of sin, yet it is sufficient to establish a
   general rule, that all conviction of sin is from and by him. And no
   wonder if men live securely in their sins, to whom the light which he
   gives and the convictions which he worketh are a scorn and reproach.

   There is, indeed, an objection of some moment against the ascription of
   this work unto the energy of the Holy Spirit; for "whereas it is
   granted that all these things may be wrought in the minds and souls of
   men, and yet they may come short of the saving grace of God, how can he
   be thought to be the author of such a work? Shall we say that he
   designs only a weak and imperfect work upon the hearts of men? or that
   he deserts and gives over the work of grace which he hath undertaken
   towards them, as not able to accomplish it?"

   Ans. 1. In many persons, it may be in the most, who are thus affected,
   real conversion unto God doth ensue, the Holy Spirit by these
   preparatory actings making way for the introduction of the new
   spiritual life into the soul: so they belong unto a work that is
   perfect in its kind. 2. Wherever they fail and come short of what in
   their own nature they have a tendency unto, it is not from any weakness
   and imperfection in themselves, but from the sins of them in whom they
   are wrought. For instance, even common illumination and conviction of
   sin have, in their own nature, a tendency unto sincere conversion. They
   have so in the same kind as the law hath to bring us unto Christ. Where
   this end is not attained, it is always from the interposition of an act
   of wilfulness and stubbornness in those enlightened and convicted. They
   do not sincerely improve what they have received, and faint not merely
   for want of strength to proceed, but, by a free act of their own wills,
   they refuse the grace which is farther tendered unto them in the
   gospel. This will, and its actual resistance unto the work of the
   Spirit, God is pleased in some to take away. It is, therefore, of
   sovereign grace when and where it is removed. But the sin of men and
   their guilt is in it where it is continued; for no more is required
   hereunto but that it be voluntary. It is will, and not power, that
   gives rectitude or obliquity unto moral actions. 3. As we observed
   before, the Holy Spirit in his whole work is a voluntary agent. He
   worketh what, when, and how he pleaseth. No more is required unto his
   operations, that they may be such as become him, but these two
   things:-- First, That in themselves they be good and holy. Secondly,
   That they be effectual as unto the ends whereunto by him they are
   designed. That he should always design them to the utmost length of
   what they have a moral tendency towards, though no real efficiency for,
   is not required. And these things are found in these operations of the
   Holy Spirit. They are in their own nature good and holy. Illumination
   is so; so is conviction and sorrow for sin, with a subsequent change of
   affections and amendment of life.

   Again: What he worketh in any of these effectually and infallibly
   accomplisheth the end aimed at; which is no more but that men be
   enlightened, convinced, humbled, and reformed, wherein he faileth not.
   In these things he is pleased to take on him the management of the law,
   so to bring the soul into bondage thereby, that it may be stirred up to
   seek after deliverance; and he is thence actively called the "Spirit of
   bondage unto fear," Rom. viii. 15. And this work is that which
   constitutes the third ground in our Saviour's parable of the sower. It
   receives the seed and springs up hopefully, until, by cares of the
   world, temptations, and occasions of life, it is choked and lost, Matt.
   xiii. 22. Now, because it oftentimes maketh a great appearance and
   resemblance of regeneration itself, or of real conversion to God, so
   that neither the world nor the church is able to distinguish between
   them, it is of great concernment unto all professors of the gospel to
   inquire diligently whether they have in their own souls been made
   partakers of any other work of the Spirit of God or no; for although
   this be a good work, and doth lie in a good subserviency unto
   regeneration, yet if men attain no more, if they proceed no farther,
   they will perish, and that eternally. And multitudes do herein actually
   deceive themselves, speaking peace unto their souls on the effects of
   this work; whereby it is not only insufficient to save them, as it is
   to all persons at all times, but also becomes a means of their present
   security and future destruction. I shall, therefore, give some few
   instances of what this work, in the conjunction of all the parts of it,
   and in its utmost improvement, cannot effect; whereby men may make a
   judgment how things stand in their own souls in respect unto it:--

   1. It may be observed, that we have placed all the effects of this work
   in the mind, conscience, affections, and conversation. Hence it
   follows, notwithstanding all that is or may be spoken of it, that the
   will is neither really changed nor internally renewed by it. Now, the
   will is the ruling, governing faculty of the soul, as the mind is the
   guiding and leading. Whilst this abides unchanged, unrenewed, the power
   and reign of sin continue in the soul, though not undisturbed yet
   unruined. It is true, there are many checks and controls, from the
   light of the mind and reflections of conscience, cast in this state
   upon the actings of the will, so that it cannot put itself forth in and
   towards sin with that freedom, security, and licentiousness as it was
   wont to do. Its fierceness and rage, rushing into sin as the horse into
   the battle, running on God and the thick bosses of his buckler, may be
   broken and abated by those hedges of thorns which it finds set in its
   way, and those buffetings it meets withal from light and convictions;
   its delight and greediness in sinning may be calmed and quieted by
   those frequent representations of the terror of the Lord on the one
   hand, and the pleasure of eternal rest on the other, which are made
   unto it: but yet still, setting aside all considerations foreign unto
   its own principle, the bent and inclination of the will itself is to
   sin and evil always and continually. The will of sinning may be
   restrained upon a thousand considerations, which light and convictions
   will administer, but it is not taken away. And this discovers itself
   when the very first motions of the soul towards sinful objects have a
   sensible complacency, until they are controlled by light and fear. This
   argues an unrenewed will, if it be constant and universal.

   2. The effects of this work on the mind, which is the first subject
   affected with it, proceeds not so far as to give it delight,
   complacency, and satisfaction in the lively spiritual nature and
   excellencies of the things revealed unto it. The true nature of saving
   illumination consists in this, that it gives the mind such a direct
   intuitive insight and prospect into spiritual things as that, in their
   own spiritual nature, they suit, please, and satisfy it, so that it is
   transformed into them, cast into the mould of them, and rests in them,
   Rom. vi. 17, xii. 2; 1 Cor. ii. 13-15; 2 Cor. iii. 18, iv. 6. This the
   work we have insisted on reacheth not unto; for, notwithstanding any
   discovery that is made therein of spiritual things unto the mind, it
   finds not an immediate, direct, spiritual excellency in them, but only
   with respect unto some benefit or advantage which is to be attained by
   means thereof. It will not give such a. spiritual insight into the
   mystery of God's grace by Jesus Christ, called "his glory shining in
   the face of Jesus Christ," 2 Cor. iv. 6, as that the soul, in its first
   direct view of it, should, for what it is in itself, admire it, delight
   in it, approve it, and find spiritual solace with refreshment in it.
   But such a light, such a knowledge it communicates, as that a man may
   like it well in its effects, as a way of mercy and salvation.

   3. This work extends itself to the conscience also; but yet it doth not
   purge the conscience from dead works, that we should serve the living
   God. This is the effect of a real application of the blood of Christ by
   faith unto our souls, Heb. ix. 14. Two things it effects upon the
   conscience:-- (1.) It renders it more ready, quick, and sharp in the
   reproving and condemning of all sin than it was before. To condemn sin,
   according unto its light and guidance, is natural unto and inseparable
   from the conscience of man; but its readiness and ability to exercise
   this condemning power may, by custom and course of sinning in the
   world, be variously weakened and impeded. But when conscience is
   brought under the power of this work, having its directing light
   augmented, whereby it sees more of the evil of sin than formerly, and
   having its self-reflections sharpened and multiplied, it is more ready
   and quick in putting forth its judging and condemning power than it
   was. (2.) Conscience is assisted and directed hereby to condemn many
   things in sin which before it approved of; for its judging power is
   still commensurate unto its light, and many things are thereby now
   discovered to be sinful which were not so by the mere natural guidance
   under which before it was. But yet, notwithstanding all this, it doth
   not purge the conscience from dead works; that is, conscience is not
   hereby wrought unto such an abhorrency of sin for itself as continually
   to direct the soul unto an application to the blood of Christ for the
   cleansing of itself and the purging of it out. It contents itself to
   keep all things in a tumult, disorder, and confusion, by its constant
   condemning both sin and sinners.

   4. This work operates greatly on the affections. We have given
   instances in the fear, sorrow, joy, and delight about spiritual things
   that are stirred up and acted thereby. But yet it comes short in two
   things of a thorough work upon the affections themselves: for, (1.) it
   doth not fix them; and, (2.) it doth not fill them. (1.) It is required
   that our affections be fixed on heavenly and spiritual things, and true
   grace will effect it: Col. iii. 1, 2, "If ye be risen with Christ, seek
   those things which are above, where Christ sitteth on the right hand of
   God. Set your affection on things above." The joys, the fears, the
   hopes, the sorrows, with reference unto spiritual and eternal things,
   which the work before mentioned doth produce, are evanid, uncertain,
   unstable, not only as to the degrees, but as to the very being of them.
   Sometimes they are as a river ready to overflow its banks, -- men
   cannot but be pouring them out on all occasions; and sometimes as
   waters that fail, -- no drop comes from them. Sometimes they are hot,
   and sometimes cold; sometimes up, and sometimes down; sometimes all
   heaven, and sometimes all world; without equality, without stability.
   But true grace fixeth the affections on spiritual things. As to the
   degrees of their exercise, there may be and is in them great variety,
   according as they may be excited, aided, assisted, by grace and the
   means of it, or obstructed and impeded by the interposition of
   temptations and diversions. But the constant bent and inclination of
   renewed affections is unto spiritual things, as the Scripture
   everywhere testifieth and experience doth confirm. (2.) The
   forementioned work doth not fill the affections, however it may serve
   to take them up and pacify them. It comes like many strangers to an inn
   to lodge, which take up a great deal of room, and make an appearance as
   if none were in the house but themselves; and yet they turn not out the
   family which dwelleth there, but there they make their abode still.
   Light and conviction, with all their train and attendants, come into
   the mind and affections as if they would fill them, and possess them
   for themselves alone; but yet, when they have done all, they leave the
   quiet places of the house for the world, and sin, and self. They do not
   thrust them out of the affections, and fill up their places with
   spiritual things. But saving grace fills up the affections with
   spiritual things, fills the soul with spiritual love, joy, and delight,
   and exerciseth all other affections about their proper objects. It
   denies not a room to any other things, relations, possessions,
   enjoyments, merely as they are natural, and are content to be
   subordinate unto God and spiritual things; but if they would be carnal,
   disorderly, or predominant, it casts them out.

   5. This work is oftentimes carried on very far in reformation of life
   and conversation, so that it will express the whole form of godliness
   therein. But herein, also, it is subject unto a threefold defect and
   imperfection; for, -- (1.) It will consist with and allow of raging and
   reigning sins of ignorance. The conducting light in this work not
   leading unto the abhorrency of all sin as sin, nor into a pursuit of
   holiness out of a design to be universally conformable unto Christ, but
   being gathered up from this and that particular command, it ofttimes
   leaves behind it great sins unregarded. So it left persecution in Paul
   before his conversion; and so it leaves hatred and a desire of
   persecution in many at this day. And other sins of the like nature may
   escape its utmost search, to the ruin of the soul. (2.) Its reformation
   of the conversation is seldom universal as to all known sins, unless it
   be for a season, whilst the soul is under a flagrant pursuit of
   self-righteousness. Paul in that condition had preserved himself so as
   that, according to the law, he was blameless; and the young man thought
   he had kept all the commandments from his youth. But setting aside this
   consideration, notwithstanding the utmost that this work can attain
   unto, after the efficacy of its first impressions begin to abate, lust
   will reserve some peculiar way of venting and discovering itself; which
   is much spoken unto. (3.) The conversations of persons who live and
   abide under the power of this work only is assuredly fading and
   decaying. Coldness, sloth, negligence, love of the world, carnal
   wisdom, and security, do everyday get ground upon them. Hence, although
   by a long course of abstinence from open sensual sins, and stating of a
   contrary interest, they are not given up unto them, yet, by the decays
   of the power of their convictions, and the ground that sin gets upon
   them, they become walking and talking skeletons in religion, -- dry,
   sapless, useless, worldlings. But where the soul is inlaid with real
   saving grace, it is in a state of thriving continually. Such an one
   will go on from strength to strength, from grace to grace, from glory
   to glory, and will be fat and flourishing in old age. By these things
   may we learn to distinguish in ourselves between the preparatory work
   mentioned, and that of real saving conversion unto God. And these are
   some of the heads of those operations of the Holy Spirit on the minds
   of men, which oftentimes are preparatory unto a real conversion unto
   God; and sometimes, [by] their contempt and rejection, a great
   aggravation of the sin and misery of them in whom they were wrought.

   And these things, as they are clearly laid down in the Scripture and
   exemplified in sundry instances, so, for the substance of them, they
   have been acknowledged (till of late) by all Christians; only some of
   the Papists have carried them so far as to make them formally
   dispositive unto justification, and to have a congruous merit thereof.
   But this the ancients denied, who would not allow that either any such
   preparation or any moral virtues did capacitate men for real
   conversion, observing that others were often called before those who
   were so qualified. [88] And in them there are goads and nails, which
   have been fastened by wise and experienced masters of the assemblies,
   to the great advantage of the souls of men; for, observing the usual
   ways and means whereby these effects are wrought in the minds of the
   hearers of the word, with their consequences, in sorrow, troubles,
   fear, and humiliations, and the courses which they take to improve
   them, or to extricate themselves from the perplexity of them, they have
   managed the rules of Scripture with their own and others' experience
   suitable thereunto, to the great benefit of the church of God. That
   these things are now despised and laughed to scorn is no part of the
   happiness of the age wherein we live, as the event will manifest.

   And in the meantime, if any suppose that we will forego these truths
   and doctrines, which are so plainly revealed in the Scripture, the
   knowledge whereof is so useful unto the souls of men, and whose
   publication in preaching hath been of so great advantage to the church
   of God, merely because they understand them not, and therefore reproach
   them, they will be greatly mistaken. Let them lay aside that
   unchristian way of treating about these things which they have engaged
   in, and plainly prove that men need not be convinced of sin, that they
   ought not to be humbled for it, nor affected with sorrow with respect
   unto it; that they ought not to seek for a remedy or deliverance from
   it; that all men are not born in a state of sin; that our nature is not
   depraved by the fall; that we are able to do all that is required of
   us, without the internal aids and assistances of the Spirit of God, --
   and they shall be diligently attended unto.
     __________________________________________________________________

   [86] "Sunt quædam opera externa, ab hominibus ordinariè requisita,
   priusquam ad statum regenerationis, aut conversionis perducantur, quæ
   ab iisdem quandoque libere fieri, quandoque liberè omitti solent; ut
   adire ecclesiam, audire verbi præconium, et id genus alia."Sunt quædam
   effecta interna ad conversionem sive regenerationem prævia, quæ virtute
   verbi, spiritusque in nondum regeneratorum cordibus excitantur; qualia
   sunt notitia voluntatis divinæ, sensus peccati, timor poenæ; cogitatio
   de liberatione, spes aliqua veniæ." -- Synod. Dordrec. Sententia
   Theolog. Britan. ad Artic. quartum, thes. 1, 2, p. 139.

   [87] "Heu miserum, nimisque miserum quem torquet conscientia sua, quam
   fugere non potest; nimis miserum quem expectat damnatio sua quam vitare
   non potest, nisi Deus eripiat. Nimis est infelix cui mors æterna est
   sensibilis; nimis ærumnosus quem terrent continui de sua infelicitate
   horrores." -- August. de Contritione Cordis.

   [88] "Nonne advertimus multos fideles nostros ambulantes viam Dei, ex
   nulla parte ingenio comparari, non dicam quorundam hæreticorum, sed
   etiam minorum? Item nonne videmus quosdam homines utriusque sexus in
   conjugali castitate viventes sine querela, et tamen vel hæreticos vel
   Paganos, vel etiam in vera fide et vera ecclesia sic tepidos, ut eos
   miremur meretricum et histrionum subito conversorum, non solum
   sapientiâ et temperantiâ sed etiam fide, spe et charitate superari." --
   August. lib. ii. Quæs. ad Simplician. q. 2.
     __________________________________________________________________

Chapter III. Corruption or depravation of the mind by sin.

   Contempt and corruption of the doctrine of regeneration -- All men in
   the world regenerate or unregenerate -- General description of
   corrupted nature -- Depravation of the mind -- Darkness upon it -- The
   nature of spiritual darkness -- Reduced unto two heads -- Of darkness
   objective; how removed -- Of darkness subjective; its nature and power
   proved -- Eph. iv. 17, 18, opened and applied -- The mind "alienated
   from the life of God" -- The" life of God," what it is -- The power of
   the mind with respect unto spiritual things examined -- 1 Cor. ii. 14
   opened -- Psuchikos anthropos, or the "natural man," who -- Spiritual
   things, what they are -- How the natural man cannot know or receive
   spiritual things -- Difference between understanding doctrines and
   receiving of things -- A twofold power and ability of mind with respect
   unto spiritual things explained -- Reasons why a natural man cannot
   discern spiritual things -- How and wherefore spiritual things are
   foolishness to natural men -- Why natural men cannot receive the things
   of God -- A double impotency in the mind of man by nature -- 1 Cor. ii.
   14 farther vindicated -- Power of darkness in persons unregenerate --
   The mind filled with wills or lusts, and enmity thereby -- The power
   and efficacy of spiritual darkness at large declared.

   We have, I hope, made our way plain for the due consideration of the
   great work of the Spirit in the regeneration of the souls of God's
   elect. This is that whereby he forms the members of the mystical body
   of Christ, and prepares living stones for the building of a temple
   wherein the living God will dwell. Now, that we may not only declare
   the truth in this matter, but also vindicate it from those corruptions
   wherewith some have endeavoured to debauch it, I shall premise a
   description lately given of it, with confidence enough, and it may be
   not without too much authority; and it is in these words: "What is it
   to be born again, and to have a new spiritual life in Christ, but to
   become sincere proselytes to the gospel, to renounce all vicious
   customs and practices, and to give an upright and uniform obedience to
   all the laws of Christ. And, therefore, if they are all but precepts of
   moral virtue, to be born again, and to have a new spiritual life, is
   only to become a new moral man. But their account" (speaking of
   Nonconformist ministers) "of this article is so wild and fantastic,
   that had I nothing else to make good my charge against them, that alone
   would be more than enough to expose the prodigious folly of their
   spiritual divinity," pp. 343, 344. [89] I confess these are the words
   of one who seems not much to consider what he says, so as that it may
   serve his present turn in reviling and reproaching other men; for he
   considers not that, by this description of it, he utterly excludes the
   baptismal regeneration of infants, which is so plainly professed by the
   church wherein he is dignified. But this is publicly declared, avowed,
   and vended, as allowed doctrine amongst us, and therefore deserves to
   be noticed, though the person that gives it out be at irreconcilable
   feuds with himself and his church. Of morality and grace an account
   shall be given elsewhere. At present, the work of regeneration is that
   which is under our consideration. And concerning this, those so
   severely treated teach no other doctrine but what, for the substance of
   it, is received in all the reformed churches in Europe, and which so
   many learned divines of the church of England confirmed with their
   suffrage at the synod of Dort. Whether this deserve all the scorn which
   this haughty person pours upon it by his swelling words of vanity will,
   to indifferent persons, be made appear in the ensuing discourse; as
   also what is to be thought of the description of it given by that
   author, which, whether it savour more of ignorance and folly, or of
   pride and fulsome errors, is hard to determine. I know some words in it
   are used with the old Pelagian trick of ambiguity, so as to be capable
   of having another sense and interpretation put upon them than their
   present use and design will admit of; but that artifice will be
   immediately rendered useless.

   There is a twofold state of men with respect unto God, which is
   comprehensive of all individuals in the world; for all men are either
   unregenerate or regenerate. There being an affirmation and a negation
   concerning the state of regeneration in the Scripture, one of them may
   be used concerning every capable subject; every man living is so, or he
   is not so. And herein, as I suppose, there is a general consent of
   Christians. Again, it is evident in the Scripture, and we have proved
   it in our way, that all men are born in an unregenerate condition. This
   is so positively declared by our Saviour that there is no rising up
   against it, John iii. 3-8. Now, regeneration being the delivery of men
   (or the means of it) from that state and condition wherein they are
   born or are by nature, we cannot discover wherein it doth consist
   without a declaration of that state which it gives us deliverance from.
   And this, in the first place, we shall insist upon at large, giving an
   account of the state of lapsed nature under a loss of the original
   grace of God. And these things I shall handle practically, for the
   edification of all sorts of believers, and not in the way and method of
   the schools; which yet shall be done elsewhere.

   In the declaration of the state of corrupted nature after the fall, and
   before the reparation of it by the grace of Jesus Christ, -- that is,
   the effectual operation of the Holy Spirit, -- the Scripture
   principally insists on three things: [90] -- 1. The corruption and
   depravation of the mind; which it calls by the name of darkness and
   blindness, with the consequents of vanity, ignorance, and folly. 2. The
   depravation of the will and affections; which it expresseth several
   ways, as by weakness or impotency, and stubbornness or obstinacy. 3. By
   the general name of death, extended to the condition of the whole soul.
   And these have various effects and consequences, as in our explanation
   of them will appear.

   All men by nature, not enlightened, not renewed in their minds by the
   saving, effectual operation of the Holy Spirit, are in a state of
   darkness and blindness with respect unto God and spiritual things, with
   the way of pleasing him and living unto him. Be men otherwise and in
   other things never so wise, knowing, learned, and skilful, in spiritual
   things they are dark, blind, ignorant, unless they are renewed in the
   spirit of their minds by the Holy Ghost. This is a matter which the
   world cannot endure to hear of, and it is ready to fall into a tumult
   upon its mention. They think it but an artifice which some weak men
   have got up, to reflect on and condemn them who are wiser than
   themselves On the like occasion did the Pharisees ask of our Saviour
   that question with pride and scorn, "Are we blind also?" John ix. 40.
   But as he lets them know that their presumption of light and knowledge
   would serve only to aggravate their sin and condemnation, verse 41; so
   he plainly tells them, that notwithstanding all their boasting, "they
   had neither heard the voice of God at any time, nor seen his shape,"
   chap. v. 37.

   Some at present talk much about the power of the intellectual faculties
   of our souls, as though they were neither debased, corrupted, impaired,
   nor depraved. All that disadvantage which is befallen our nature by the
   entrance of sin is but in "the disorder of the affections and the
   inferior sensitive parts of the soul, which are apt to tumultuate and
   rebel against that pure untainted light which is in the mind!" And this
   they speak of it without respect unto its renovation by the Holy
   Spirit; for if they include that also, they are in their discourses
   most notorious confused triflers. Indeed, some of them write as if they
   had never deigned once to consult with the Scriptures, and others are
   plainly gone over into the tents of the Pelagians. But, setting aside
   their modern artifices of confident boasting, contemptuous reproaches,
   and scurrilous railings, it is no difficult undertaking so to
   demonstrate the depravation of the minds of men by nature, and their
   impotency thence to discern spiritual things in a spiritual manner,
   [91] without a saving, effectual work of the Holy Spirit in their
   renovation, as that the proudest and most petulant of them shall not be
   able to return any thing of a solid answer thereunto. And herein we
   plead for nothing but the known doctrine of the ancient catholic
   church, declared in the writings of the most learned fathers and
   determinations of councils against the Pelagians, whose errors and
   heresies are again revived among us by a crew of Socinianized
   Arminians.

   We may to this purpose first consider the testimonies given in the
   Scripture unto the assertion as laid down in general: Matt. iv. 16;
   "The people which sat in darkness saw great light; and to them which
   sat in the region and shadow of death light is sprung up." Of what kind
   this darkness was in particular shall be afterward declared. For the
   present it answers what is proposed, -- that before the illumination
   given them by the preaching of the gospel, the people mentioned "sat in
   darkness," or lived under the power of it. And such as was the light
   whereby they were relieved, of the same kind was the darkness under
   which they were detained. And in the same sense, when Christ preached
   the gospel, "the light shined in darkness, and the darkness
   comprehended it not," John i. 5, -- gave not place to the light of the
   truth declared by him, that it might be received in the souls of men.
   The commission which he gave to Paul the apostle, when he sent him to
   preach the gospel, was, "To open the eyes of men, and to turn them from
   darkness to light," Acts xxvi. 18; -- not to a light within them; for
   internal light is the eye or seeing of the soul, but the darkness was
   such as consisted in their blindness, in not having their eyes open:
   "To open their eyes, and turn them from darkness." Eph. v. 8, "Ye were
   sometimes darkness, but now are ye light in the Lord." What is the
   change and alteration made in the minds of men intended in this
   expression will afterward appear; but that a great change is proposed
   none can doubt. Col. i. 13, "Who hath delivered us from the power of
   darkness;" as also 1 Pet. ii. 9, "Who hath called us out of darkness
   into his marvellous light." And the darkness which is in these
   testimonies ascribed unto persons in an unregenerate condition is by
   Paul compared to that which was at the beginning, before the creation
   of light: Gen. i. 2, "Darkness was upon the face of the deep." There
   was no creature that had a visive faculty; there was darkness
   subjectively in all; and there was no light to see by, but all was
   objectively wrapped up in darkness. In this state of things, God by an
   almighty act of his power created light: Verse 3, "God said, Let there
   be light: and there was light." And no otherwise is it in this new
   creation: "God, who commanded the light to shine out of darkness,
   shines in the hearts of men, to give them the light of the knowledge of
   his glory in the face of Jesus Christ," 2 Cor. iv. 6. Spiritual
   darkness is in and upon all men, until God, by an almighty and
   effectual work of the Spirit, shine into them, or create light in them.
   And this darkness is that light within which some boast to be in
   themselves and others!

   To clear our way in this matter, we must consider, -- first, the nature
   of this spiritual darkness, what it is, and wherein it doth consist;
   and then, secondly, show its efficacy and power in and on the minds of
   men, and how they are corrupted by it.

   First, The term "darkness" in this case is metaphorical, and borrowed
   from that which is natural. What natural darkness is, and wherein it
   consists, all men know; if they know it not in its cause and reason,
   yet they know it by its effects. They know it is that which hinders men
   from all regular operations which are to be guided by the outward
   senses. And it is twofold:-- 1. When men have not light to see by, or
   when the usual light, the only external medium for the discovery of
   distant objects, is taken from them. So was it with the Egyptians
   during the three days' darkness that was on their land. They could not
   see for want of light; they had their visive faculty continued unto
   them, yet having "no light," they "saw not one another, neither arose
   any from his place," Exod. x. 23: for God, probably, to augment the
   terror of his judgment, restrained the virtue of artificial light, as
   well as he did that which was natural. 2. There is darkness unto men
   when they are blind, either born so or made so: Ps. lxix. 23, "Let
   their eyes be darkened, that they see not." So the angels smote the
   Sodomites with blindness, Gen. xix. 11; and Paul the sorcerer, Acts
   xiii. 11. However the sun shineth, it is all one perpetual night unto
   them that are blind.

   Answerable hereunto, spiritual darkness may be referred unto two heads;
   for there is an objective darkness, a darkness that is on men, and a
   subjective darkness, a darkness that is in them. The first consists in
   the want of those means whereby alone they may be enlightened in the
   knowledge of God and spiritual things. This is intended, Matt. iv. 16.
   This means is the word of God, and the preaching of it. Hence it is
   called a "light," Ps. cxix. 105, and is said to "enlighten," Ps. xix.
   8, or to be "a light shining in a dark place," 2 Pet. i. 19; and it is
   so termed, because it is the outward means of communicating the light
   of the knowledge of God unto the minds of men. What the sun is unto the
   world as unto things natural, that is the word and the preaching of it
   unto men as to things spiritual; and hence our apostle applies what is
   said of the sun in the firmament, as to the enlightening of the world,
   Ps. xix. 1-4, unto the gospel and the preaching of it, Rom. x. 15, 18.

   And this darkness is upon many in the world, even all unto whom the
   gospel is not declared, or by whom it is not received, where it is or
   hath been so. Some, I know, have entertained a vain imagination about a
   saving revelation of the knowledge of God by the works of creation and
   providence, objected [92] to the rational faculties of the minds of
   men. It is not my purpose here to divert unto the confutation of that
   fancy. Were it so, it were easy to demonstrate that there is no saving
   revelation of the knowledge of God unto sinners, but as he is in Christ
   reconciling the world unto himself; and that so he is not made known
   but by the word of reconciliation committed unto the dispensers of the
   gospel. Whatever knowledge, therefore, of God may be attained by the
   means mentioned, as he is the God of nature ruling over men, and
   requiring obedience from them according to the covenant and law of
   their creation, yet the knowledge of him as a God in Christ pardoning
   sin and saving sinners is attainable by the gospel only. But this I
   have proved and confirmed elsewhere. [93]

   It is the work of the Holy Spirit to remove and take away this
   darkness; which until it is done no man can see the kingdom of God, or
   enter into it. And this he doth by sending the word of the gospel into
   any nation, country, place, or city, as he pleaseth. The gospel does
   not get ground in any place, nor is restrained from any place or
   people, by accident, or by the endeavours of men; but it is sent and
   disposed of according to the sovereign will and pleasure of the Spirit
   of God. He gifteth, calls, and sends men unto the work of preaching it,
   Acts xiii. 2, 4, and disposeth them unto the places where they shall
   declare it, either by express revelation, as of old, chap. xvi. 6-10,
   or guides them by the secret operations of his providence. Thus the
   dispensation of the "light of the gospel," as to times, places, and
   persons, depends on his sovereign pleasure, Ps. cxlvii. 19, 20.
   Wherefore, although we are to take care and pray much about the
   continuance of the dispensation of the gospel in any place, and its
   propagation in others, yet need we not to be over-solicitous about it.
   This work and care the Holy Ghost hath taken on himself, and will carry
   it on according to the counsel of God and his purposes concerning the
   kingdom of Jesus Christ in this world. And thus far the dispensation of
   the gospel is only a causa sine quâ non of the regeneration of men, and
   the granting of it depends solely on the will of the Spirit of God.

   It is subjective darkness which is of more direct and immediate
   consideration in this matter, the nature whereof, with what it doth
   respect, and the influence of it on the minds of men, must be declared,
   before we can rightly apprehend the work of the Holy Spirit in its
   removal by regeneration.

   This is that whereby the Scripture expresseth the natural depravation
   and corruption of the minds of men, with respect unto spiritual things
   and the duty that we owe to God, according to the tenor of the
   covenant. And two things must be premised to our consideration of it;
   as, --

   1. That I shall not treat of the depravation or corruption of the mind
   of man by the fall, with respect unto things natural, civil, political,
   or moral, but merely with regard to things spiritual, heavenly, and
   evangelical. It were easy to evince, not only by testimonies of the
   Scripture, but by the experience of all mankind, built on reason and
   the observation of instances innumerable, that the whole rational soul
   of man since the fall, and by the entrance of sin, is weakened,
   impaired, vitiated, in all its faculties and all their operations about
   their proper and natural objects. Neither is there any relief against
   these evils, with all those unavoidable perturbations wherewith it is
   possessed and actually disordered in all its workings, but by some
   secret and hidden operation of the Spirit of God, such as he
   continually exerts in the rule and government of the world. But it is
   concerning the impotency, defect, depravation, and perversity of the
   mind with respect unto spiritual things alone, that we shall treat at
   present. I say, then, --

   2. That, by reason of that vice, corruption, or depravation of the
   minds of all unregenerate men, which the Scripture calls darkness and
   blindness, they are not able of themselves, by their own reasons and
   understandings, however exercised and improved, to discern, receive,
   understand, or believe savingly, spiritual things, or the mystery of
   the gospel, when and as they are outwardly revealed unto them, without
   an effectual, powerful work of the Holy Spirit, creating, or by his
   almighty power inducing, a new saving light into them. [94] Let it be
   supposed that the mind of a man be no way hurt or impaired by any
   natural defect, such as doth not attend the whole race of mankind, but
   is personal only and accidental; suppose it free from contracted habits
   of vice or voluntary prejudices, -- yet upon the proposal of the
   doctrine and mysteries of the gospel, let it be done by the most
   skilful masters of the assemblies, with the greatest evidence and
   demonstration of the truth, it is not able of itself, spiritually and
   savingly, to receive, understand, and assent unto them, without the
   especial aid and assistance and operation of the Holy Spirit. [95]

   To evince this truth, we may consider, in one instance, the description
   given us in the Scripture of the mind itself, and its operations with
   respect unto spiritual things. This we have, Eph. iv. 17, 18, "This I
   say therefore, and testify in the Lord, that ye henceforth walk not as
   other Gentiles walk, in the vanity of their mind, having the
   understanding darkened, being alienated from the life of God through
   the ignorance that is in them, because of the blindness of their
   heart." It is of the Gentiles that the apostle speaks, but the apostle
   speaks of them on the account of that which is common unto all men by
   nature; for he treats of their condition with respect unto the
   faculties of their minds and souls, wherein there is, as unto the life
   of God, or spiritual things, no difference naturally among men. And
   their operations and effects are, for the substance of them, the same.

   Some, indeed, give such an account of this text as if the apostle had
   said, "Do not ye live after the manner of the heathens, in the vileness
   of those practices, and in their idol-worship. That long course of sin
   having blinded their understandings, so that they see not that which by
   the light of nature they are enabled to see, and, by that gross
   ignorance and obduration of heart, run into all impiety, [they] are far
   removed from that life which God and nature require of them." It is
   supposed in this exposition, -- (1.) That the apostle hath respect, in
   the first place, to the practice of the Gentiles, not to their state
   and condition. (2.) That this practice concerns only their idolatry and
   idol-worship. (3.) That what is here ascribed unto them came upon them
   by a long course of sinning. (4.) That the darkness mentioned consists
   in a not discerning of what might be seen by the light of nature. (5.)
   That their alienation from the life of God consisted in running into
   that impiety which was distant or removed from the life that God and
   nature require. But all these sentiments are so far from being
   contained in the text as that they are expressly contrary unto it; for,
   -- (1.) Although the apostle doth carry on his description of this
   state of the Gentiles unto the vile practices that ensued thereon,
   verse 19, yet it is their state by nature, with respect unto the "life
   of God," which is first intended by him. This is apparent from what he
   prescribes unto Christians in opposition thereunto, -- namely, "The new
   man, which after God is created in righteousness and true holiness,"
   verse 24. (2.) The "vanity" mentioned is subjective in their minds, and
   so hath no respect to idol-worship, but as it was an effect thereof.
   The "vanity of their minds" is the principle whereof this walking, be
   what it will, was the effect and consequent. (3.) Here is no mention
   nor intimation of any long course of sinning, much less that it should
   be the cause of the other things ascribed to the Gentiles; whereof,
   indeed, it was the effect. The description given is that of the state
   of all men by nature, as is plain from chap. ii. 1-3. (4.) The
   "darkness" here mentioned is opposed unto being "light in the Lord,"
   chap. v. 8; which is not mere natural light, nor can any by that light
   alone discern spiritual things, or the things that belong to the life
   of God. (5.) The life of God here is not that life which God and nature
   require, but that life which God reveals in, requires, and communicates
   by, the gospel, through Jesus Christ, as all learned expositors
   acknowledge. Wherefore the apostle treateth here of the state of men by
   nature with respect unto spiritual and supernatural things. And three
   heads he reduceth all things in man unto:-- 1. He mentions ton noun,
   the "mind;" 2. Ten dianoian, the "understanding;" and, 3. Ten kardian,
   the "heart." And all these are one entire principle of all our moral
   and spiritual operations, and are all affected with the darkness and
   ignorance whereof we treat.

   1. There is ho nous, the "mind." This is the to hegemonikon, the
   leading and ruling faculty of the soul. It is that in us which looketh
   out after proper objects for the will and affections to receive and
   embrace. Hereby we have our first apprehensions of all things, whence
   deductions are made to our practice. And hereunto is ascribed
   mataiotes, "vanity:" "They walk in the vanity of their mind." Things in
   the Scripture are said to be vain which are useless and fruitless.
   Mataios, "vain," is from maten, "to no purpose," Matt. xv. 9. Hence the
   apostle calls the idols of the Gentiles, and the rites used in their
   worship, mataia, "vain things," Acts xiv. 15. So he expresseth the
   Hebrew, hvlysv'?, Jonah ii. 8, "lying vanities," or 'vn?; which is as
   much as anopheles, a thing altogether useless and unprofitable,
   according to the description given of them, 1 Sam. xii. 21, hthv 'sr
   l'yvylv vl' ytsylv kythv hmh?, -- "Vain things, which cannot profit nor
   deliver; for they are vain." There is no profit in nor use of that
   which is vain. As the mind is said to be vain, or under the power of
   vanity, two things are intended:-- (1.) Its natural inclination unto
   things that are vain, -- that is, such as are not a proper nor useful
   object unto the soul and its affections. It seeks about to lead the
   soul to rest and satisfaction, but always unto vain things, and that in
   great variety. Sin, the world, pleasures, the satisfaction of the
   flesh, with pride of life, are the things which it naturally pursues.
   And in actings of this nature a vain mind abounds; it multiplies vain
   imaginations, like the sand on the seashore. These are called "The
   figments of the hearts of men," Gen. vi. 5, which are found to be only
   "evil continually." These it feigns and frames, abundantly bringing
   them forth, as the earth doth grass, or as a cloud pours out drops of
   water. And herein, (2.) It is unstable; for that which is vain is
   various, inconstant, unfixed, light, as a natural mind is, so that it
   is like hell itself for confusion and disorder, or the whorish woman
   described by Solomon, Prov. vii. 11, 12. And this hath befallen it by
   the loss of that fixed regularity which it was created in. There was
   the same cogitative or imaginative faculty in us in the state of
   innocency as there remains under the power of sin; but then all the
   actings of it were orderly and regular, -- the mind was able to direct
   them all unto the end for which we were made. God was, and would have
   been, the principal object of them, and all other things in order unto
   him. But now, being turned off from him, the mind in them engageth in
   all manner of confusion; and they all end in vanity or disappointment.
   They offer, as it were, their service unto the soul, to bring it in
   satisfaction. And although they are rejected one after another, as not
   answering what they pretend unto, yet they constantly arise under the
   same notion, and keep the whole soul under everlasting disappointments.
   And from hence it is that the mind cannot assent unto the common
   principles of religion in a due manner, which yet it cannot deny. This
   will be farther cleared afterward. Hereon in conversion unto God, we
   are said to have our minds renewed, Rom. xii. 2, and to be "renewed in
   the spirit of our mind," Eph. iv. 23. By the "mind" the faculty itself
   is intended, the rational principle in us of apprehension, of thinking,
   discoursing, and assenting. This is renewed by grace, or brought into
   another habitude and frame, by the implantation of a ruling, guiding,
   spiritual light in it. The "spirit" of the mind, is the inclination and
   disposition in the actings of it; these also must be regulated by
   grace.

   2. There is the danoia, the "understanding." This is the to
   diakritikon, the directive, discerning, judging faculty of the soul,
   that leads it unto practice. It guides the soul in the choice of the
   notions which it receives by the mind. And this is more corrupt than
   the mind itself; for the nearer things come to practice, the more
   prevalent in them is the power of sin. This, therefore, is said to be
   "darkened;" and being so, it is wholly in vain to pretend a sufficiency
   in it to discern spiritual things without a supernatural illumination.
   Light, in the dispensation of the gospel, shines, or casts out some
   rays of itself, into this darkened understanding of men, but that
   receives it not, John i. 5.

   3. There is kardia, the "heart." This in Scripture is to praktikon in
   the soul, the practical principle of operation, and so includes the
   will also. It is the actual compliance of the will and affections with
   the mind and understanding, with respect unto the objects proposed by
   them. Light is received by the mind, applied by the understanding, used
   by the heart. Upon this, saith the apostle, there is porosis,
   "blindness." It is not a mere ignorance or incomprehensiveness of the
   notions of truth that is intended, but a stubborn resistance of light
   and conviction. An obstinate and obdurate hardness is upon the heart,
   whence it rejects all the impressions that come upon it from notions of
   truth. And on these considerations men themselves before conversion are
   said to be "darkness," Eph. v. 8. There may be degrees in a moral
   privation, but when it is expressed in the abstract, it is a sign that
   it is at its height, that it is total and absolute. And this is spoken
   with respect unto spiritual and saving light only, or a saving
   apprehension of spiritual truths. There is not in such persons so much
   as any disposition remaining to receive saving knowledge, any more than
   there is a disposition in darkness itself to receive light. The mind,
   indeed, remains a capable subject to receive it, but hath no active
   power nor disposition in itself towards it; and, therefore, when God is
   pleased to give us a new ability to understand and perceive spiritual
   things in a due manner, he is said to give us a new faculty, because of
   the utter disability of our minds naturally to receive them, 1 John v.
   20. Let vain men boast whilst they please of the perfection and ability
   of their rational faculties with respect unto religion and the things
   of God, this is the state of them by nature, upon His judgment that
   must stand forever.

   And, by the way, it may not be amiss to divert here a little unto the
   consideration of that exposition which the whole world and all things
   in it give unto this text and testimony concerning the minds of natural
   men being under the power of vanity, for this is the spring and
   inexhaustible fountain of all that vanity which the world is filled
   with. There is, indeed, a vanity which is penal, -- namely, that
   vexation and disappointment which men finally meet withal in the
   pursuit of perishing things, whereof the wise man treats at large in
   his Ecclesiastes; but I intend that sinful vanity which the mind itself
   produces, and that in all sorts of persons, ages, sexes, and conditions
   in the world. This some of the heathens saw, complained of, reproved,
   and derided, but yet could never reach to the cause of it, nor free
   themselves from being under the power of the same vanity, though in a
   way peculiar and distinct from the common sort, as might easily be
   demonstrated. But the thing is apparent; almost all that our eyes see
   or our ears hear of in the world is altogether vain. All that which
   makes such a noise, such a business, such an appearance and show among
   men, may be reduced unto two heads:-- (1.) The vanity that they bring
   into the things that are, and that are either good in themselves and of
   some use, or at least indifferent. So men do variously corrupt their
   buildings and habitations, their trading, their conversation, their
   power, their wealth, their relations. They join innumerable vanities
   with them, which render them loathsome and contemptible, and the
   meanest condition to be the most suitable to rational satisfaction.
   (2.) Men find out, and as it were create, things to be mere supporters,
   countenancers, and nourishers of vanity. Such, in religion, are carnal,
   pompous ceremonies, like those of the church of Rome, which have no end
   but to bring in some kind of provision for the satisfaction of vain
   minds; stage-players, mimics, with innumerable other things of the same
   nature, which are nothing but theatres for vanity to act itself upon.
   It were endless but to mention the common effects of vanity in the
   world. And men are mightily divided about these things. Those engaged
   in them think it strange that others run not out into the "same compass
   of excess and riot with themselves, speaking evil of them," 1 Pet. iv.
   4. They wonder at the perverse, stubborn, and froward humour which
   befalls some men, that they delight not in, that they approve not of,
   those things and ways wherein they find so great a suitableness unto
   their own minds. Others, again, are ready to admire whence it is that
   the world is mad on such vain and foolish things as it is almost wholly
   given up unto. The consideration we have insisted on gives us a
   satisfactory account of the grounds and reasons hereof. The mind of man
   by nature is wholly vain, under the power of vanity, and is an endless,
   fruitful womb of all monstrous births. The world is now growing towards
   six thousand years old, and yet is no nearer the bottom of the springs
   of its vanity, or the drawing out of its supplies, than it was the
   first day that sin entered into it. New sins, new vices, new vanities,
   break forth continually; and all is from hence, that the mind of man by
   nature is altogether vain. Nor is there any way or means for putting a
   stop hereunto in persons, families, cities, nations, but so far as the
   minds of men are cured and renewed by the Holy Ghost. The world may
   alter its shape and the outward appearances of things, it may change
   its scenes, and act its part in new habits and dresses, but it will
   still be altogether vain so long as natural uncured vanity is
   predominant in the minds of men; and this will sufficiently secure them
   from attaining any saving acquaintance with spiritual things.

   Again: It is one of the principal duties incumbent on us, to be
   acquainted with, and diligently to watch over, the remainders of this
   vanity in our own minds. The sinful distempers of our natures are not
   presently cured at once, but the healing and removing of them is
   carried on by degrees unto the consummation of the course of our
   obedience in this world. And there are three effects of this natural
   vanity of the mind in its depraved condition to be found among
   believers themselves:-- (1.) An instability in holy duties, as
   meditation, prayer, and hearing of the word. How ready is the mind to
   wander in them, and to give entertainment unto vain and fond
   imaginations, at least unto thoughts and apprehensions of things
   unsuited to the duties wherein we are engaged! How difficult is it to
   keep it up unto an even, fixed, stable frame of acting spiritually in
   spiritual things! How is it ready at every breath to unbend and let
   down its intension! All we experience or complain of in this kind is
   from the uncured relics of this vanity. (2.) This is that which
   inclines and leads men towards a conformity with and unto a vain world,
   in its customs, habits, and ordinary converse; which are all vain and
   foolish. And so prevalent is it herein, and such arguments hath it
   possessed itself withal to give it countenance, that in many instances
   of vanity it is hard to give a distinction between them and the whole
   world that lies under the power of it. Professors, it may be, will not
   comply with the world in the things before mentioned, that have no
   other use nor end but merely to support, act, and nourish vanity; but
   from other things, which, being indifferent in themselves, are yet
   filled with vanity in their use, how ready are many for a compliance
   with the course of the world, which lieth in evil and passeth away!
   (3.) It acts itself in fond and foolish imaginations, whereby it
   secretly makes provision for the flesh and the lusts thereof; for they
   all generally lead unto self-exaltation and satisfaction. And these, if
   not carefully checked, will proceed to such an excess as greatly to
   taint the whole soul. And in these things lie the principal cause and
   occasion of all other sins and miscarriages. We have, therefore, no
   more important duty incumbent on us than mightily to oppose this
   radical distemper. It is so, also, to attend diligently unto the remedy
   of it; and this consists, (1.) In a holy fixedness of mind, and an
   habitual inclination unto things spiritual; which is communicated unto
   us by the Holy Ghost, as shall be afterward declared, Eph. iv. 23, 24.
   (2.) In the due and constant improvement of that gracious principle, --
   [1.] By constant watchfulness against the mind's acting itself in vain,
   foolish, unprofitable imaginations, so far at least [as] that vain
   thoughts may not lodge in us; [2.] By exercising it continually unto
   holy spiritual meditations, "minding always the things that are above,"
   Col. iii. 2; [3.] By a constant, conscientious humbling of our souls,
   for all the vain actings of our minds that we do observe; -- all which
   might be usefully enlarged on, but that we must return.

   [Secondly], The minds of men unregenerate being thus depraved and
   corrupted, being thus affected with darkness, and thereby being brought
   under the power of vanity, we may yet farther consider what other
   effects and consequents are on the same account ascribed unto it. And
   the mind of man in this state may be considered, either, -- 1. As to
   its dispositions and inclinations; [or], 2. As to its power and
   actings, with respect unto spiritual, supernatural things:--

   1. As to its dispositions, it is (from the darkness described) perverse
   and depraved, whereby men are" alienated from the life of God," Eph.
   iv. 18; for this alienation of men from the divine life is from the
   depravation of their minds. Hence are they said to be "alienated and
   enemies in their mind by wicked works," or by their mind in wicked
   works, being fixed on them and under the power of them, Col. i. 21. And
   that we may the better understand what is intended hereby, we may
   consider both what is this "life of God," and how the unregenerate mind
   is alienated from it:--

   (1.) All life is from God. The life which we have in common with all
   other living creatures is from him, Acts xvii. 28; Ps. civ. 30. And,
   (2.) That peculiar vital life which we have by the union of the
   rational soul with the body is from God also, and that in an especial
   manner, Gen. ii. 7; Job x. 12. But neither of these is anywhere called
   the "life of God." But it is an especial life unto God which is
   intended; and sundry things belong thereunto, or sundry things are
   applied unto the description of it:-- (1.) It is the life which God
   requireth of us, that we may please him here and come to the enjoyment
   of him hereafter; the life of faith and spiritual obedience by Jesus
   Christ, Rom. i. 17; Gal. ii. 20, "I live by the faith of the Son of
   God;" Rom. vi., vii. (2.) It is that life which God worketh in us, not
   naturally by his power, but spiritually by his grace; and that both as
   to the principle and all the vital acts of it, Eph. ii. 1, 5; Phil. ii.
   13. (3.) It is that life whereby God liveth in us, that is, in and by
   his Spirit through Jesus Christ: Gal. ii. 20, "Christ liveth in me."
   And where the Son is, there is the Father; whence, also, this life is
   said to be "hid with him in God," Col. iii. 3. (4.) It is the life
   whereby we live to God, Rom. vi., vii., whereof God is the supreme and
   absolute end, as he is the principal efficient cause of it. And two
   things are contained herein:-- [1.] That we do all things to his glory.
   This is the proper end of all the acts and actings of this life, Rom.
   xiv. 7, 8. [2.] That we design in and by it to come unto the eternal
   enjoyment of him as our blessedness and reward, Gen. xv. 1. (5.) It is
   the life whereof the gospel is the law and rule, John vi. 68; Acts v.
   20. (6.) A life all whose fruits are holiness and spiritual,
   evangelical obedience, Rom. vi. 22; Phil. i. 11. Lastly, It is a life
   that dieth not, that is not obnoxious unto death, "eternal life," John
   xvii. 3. These things contain the chief concerns of that peculiar
   spiritual, heavenly life, which is called the "life of God."

   The carnal mind is alienated from this life. It hath no liking of it,
   no inclination to it, but carrieth away the whole soul with an
   aversation from it. And this alienation or aversation appears in two
   things:-- (1.) In its unreadiness and unaptness to receive instruction
   in and about the concernments of it. Hence are men dull and "slow of
   heart to believe," Luke xxiv. 25; nothroi tais akoais, Heb. v. 11, 12,
   "heavy in hearing;" and slow in the apprehension of what they hear. So
   are all men towards what they do not like, but have an aversation from.
   This God complains of in his people of old: "My people are foolish,
   they have not known me; they are sottish children, and they have none
   understanding: they are wise to do evil, but to do good they have no
   knowledge," Jer. iv. 22. (2.) In the choice and preferring of any other
   life before it. The first choice a natural mind makes is of a life in
   sin and pleasure; which is but a death, a death to God, 1 Tim. v. 6,
   James v. 5, -- a life without the law, and before it comes, Rom. vii.
   9. This is the life which is suited to the carnal mind, which it
   desires, delights in, and which willingly it would never depart from.
   Again, if, by afflictions or convictions, it be in part or wholly
   forced to forsake and give up this life, it will choose, magnify, and
   extol a moral life, a life in, by, and under the law; though at the
   last it will stand it in no more stead than the life of sin and
   pleasure which it hath been forced to forego, Rom. ix. 32, x. 3. The
   thoughts of this spiritual life, this "life of God," it cannot away
   with. The notions of it are uncouth, the description of it is
   unintelligible, and the practice of it either odious folly or needless
   superstition. This is the disposition and inclination of the mind
   towards spiritual things, as it is corrupt and depraved.

   2. The power also of the mind with respect unto its actings towards
   spiritual things may be considered; and this, in short, is none at all,
   in the sense which shall be explained immediately, chap. v. 6. For this
   is that which we shall prove concerning the mind of a natural man, or
   of a man in the state of nature: However it may be excited and improved
   under those advantages of education and parts which it may have
   received, yet [it] is not able, hath not a power of its own,
   spiritually and savingly, or in a due manner, to receive, embrace, and
   assent unto spiritual things, when proposed unto it in the dispensation
   and preaching of the gospel, unless it be renewed, enlightened, and
   acted by the Holy Ghost.

   This the apostle plainly asserts, 1 Cor. ii. 14, "The natural man
   receiveth not the things of the Spirit of God: for they are foolishness
   unto him: neither can he know them, because they are spiritually
   discerned."

   (1.) The subject spoken of is psuchikos anthropos, "animalis homo," the
   "natural man," he who is a natural man. This epithet is in the
   Scripture opposed unto pneumatikos, "spiritual," 1 Cor. xv. 44, Jude
   19, where psuchikoi are described by pneuma me echontes, such as have
   not the Spirit of God. The foundation of this distinction, and the
   distribution of men into these two sorts thereby, is laid in that of
   our apostle, 1 Cor. xv. 45, Egeneto ho protos anthropos Adam eis
   psuchen zosan; ho eschatos Adam eis pneuma zoopoioun; -- "The first
   Adam was made a living soul." Hence every man who hath no more but what
   is traduced from him is called psuchikos, -- he is a "living soul," as
   was the first Adam. And, "The last Adam was made a quickening spirit."
   Hence he that is of him, partaker of his nature, that derives from him,
   is pneumstikos, a "spiritual man." The person, therefore, here spoken
   of, or psuchikos, is one that hath all that is or can be derived from
   the first Adam, one endowed with a "rational soul," and who hath the
   use and exercise of all its rational faculties.

   Some who look upon themselves almost so near to advancements as to
   countenance them in magisterial dictates and scornful reflections upon
   others, tell us that by this "natural man," "a man given up to his
   pleasures, and guided by brutish affections," and no other, is
   intended, -- "one that gives himself up to the government of his
   inferior faculties;" but no rational man, no one that will attend unto
   the dictates of reason, is at all concerned in this assertion. But how
   is this proved? If we are not content with bare affirmations, we must
   at length be satisfied with railing and lying, and all sorts of
   reproaches. But the apostle in this chapter distributes all men living
   into pneumatikoi and psuchikoi, "spiritual" and "natural." He who is
   not a spiritual man, be he who and what he will, be he as rational as
   some either presume themselves to be or would beg of the world to
   believe that they are, is a natural man. The supposition of a middle
   state of men is absolutely destructive of the whole discourse of the
   apostle as to its proper design. Besides, this of psuchikos is the best
   and softest term that is given in the Scripture to unregenerate men,
   with respect unto the things of God; and there is no reason why it
   should be thought only to express the worst sort of them thereby. The
   Scripture terms not men peculiarly captivated unto brutish affections,
   anthropous psuchikous, "natural men," but rather alogs zoa phusika, 2
   Pet. ii. 12, "natural brute beasts." And Austin gives us a better
   account of this expression, Tractat. 98, in Johan:-- "Animalis homo,
   i.e., qui secundum hominem sapit, animalis dictus ab anima, carnalis a
   carne, quia ex anima et carne constat omnis homo, non percipit ea quæ
   sunt Spiritus Dei, i.e., quid gratiæ credentibus conferat crux
   Christi." And another: "Carnales dicimur, quando totos nos voluptatibus
   damus; spirituales, quando Spiritum Sanctum prævium sequimur; id est,
   cum ipso sapimus instruente, ipso ducimur auctore. Animales reor esse
   philosophos qui proprios cogitatus putant esse sapientiam, de quibus
   recte dicitur, animalis autem homo non recipit ea quæ sunt Spiritus,
   stultitia quippe est ei," Hieronym. Comment. in Epist. ad Galatians
   cap. v. And another: Psuchikos estin ho to pan tois logismois tes
   psuches [96] didous, kai me nomizon anothen tinos deisthai boetheias,
   hoper estin anoias, kai gar edoken auten ho Theos ina manthane, kai
   dechetai to par' autou, ouch hina heaute auten arkein nomize. Kai gar
   hoi ophthalmoi kaloi kai chresimoi, all' ean boulontai choris photos
   horan, ouden autous to kallos oninesin, oude he oikeia ischus, alla kai
   parablapei. Houto toinun he psuge hean boulethe choris pneumatos
   blepein, kai empodon heaute ginetai, Chrysost. in 1 Cor. ii. 15; --
   "The natural man is he who ascribes all things to the power of the
   reasonings of the mind, and doth not think that he stands in need of
   aid from above: which is madness; for God hath given the soul that it
   should learn and receive what he bestows, what is from him, and not
   suppose that it is sufficient of itself or to itself. Eyes are
   beautiful and profitable; but if they would see without light, this
   beauty and power will not profit but hurt them. And the mind, if it
   would see" (spiritual things) "without the Spirit of God, it doth but
   ensnare itself." And it is a sottish supposition, that there is a sort
   of unregenerate, rational men who are not under the power of corrupt
   affections in and about spiritual things, seeing the "carnal mind is
   enmity against God." This, therefore, is the subject of the apostle's
   proposition, -- namely, "a natural man," everyone that is so, that is
   no more but so, that is, everyone who is not "a spiritual man," is one
   who hath not received the Spirit of God, verses 11, 12, one that hath
   [only] the spirit of a man, enabling him to search and know the things
   of a man, or to attain wisdom in things natural, civil, or political.

   (2.) There is in the words a supposition of the proposal of some things
   unto the mind of this "natural man;" for the apostle speaks with
   respect unto the dispensation and preaching of the gospel, whereby that
   proposal is made, verses 4-7. And these things are ta tou Pneumatos tou
   Theou, "the things of the Spirit of God;" which are variously expressed
   in this chapter. Verse 2, they are called "Jesus Christ, and him
   crucified;" verse 7, the "wisdom of God in a mystery, the hidden
   wisdom, which God hath ordained;" verse 12, "the things that are freely
   given to us of God;" verse 16, "the mind of Christ;" and sundry other
   ways to the same purpose. There are in the gospel, and belong to the
   preaching of it, precepts innumerable concerning moral duties to be
   observed towards God, ourselves, and other men; and all these have a
   coincidence with and a suitableness unto the inbred light of nature,
   because the principles of them all are indelibly ingrafted therein.
   These things being in some sense the "things of a man," may be known by
   the "spirit of a man that is in him," verse 11: howbeit they cannot be
   observed and practised according to the mind of God without the aid and
   assistance of the Holy Ghost. But these are not the things peculiarly
   here intended, but the mysteries, which depend on mere sovereign
   supernatural revelation, and that wholly; things that "eye hath not
   seen, nor ear heard, neither have entered into the heart of man" to
   conceive, verse 9; things of God's sovereign counsel, whereof there
   were no impressions in the mind of man in his first creation: see Eph.
   iii. 8-11.

   (3.) That which is affirmed of the natural man with respect unto these
   spiritual things is doubly expressed:-- [1.] By ou dechetai, -- "He
   receiveth them not;" [2.] By ou dunatai gnonai, -- "He cannot know
   them." In this double assertion, -- 1st. A power of receiving spiritual
   things is denied: "He cannot know them; he cannot receive them;" as
   Rom. viii. 7, "The carnal mind is not subject to the law of God,
   neither indeed can be." And the reason hereof is subjoined: "Because
   they are spiritually discerned;" a thing which such a person hath no
   power to effect. 2dly. A will of rejecting them is implied: "He
   receiveth them not;" and the reason hereof is, "For they are
   foolishness unto him." They are represented unto him under such a
   notion as that he will have nothing to do with them. 3dly. Actually
   (and that both because he cannot and because he will not), he receives
   them not. The natural man neither can, nor will, nor doth, receive the
   things of the Spirit of God; -- is altogether incapable of giving them
   admission in the sense to be explained.

   To clear and free this assertion from objections, it must be observed,
   --

   (1.) That it is not the mere literal sere of doctrines or propositions
   of truth that is intended. [97] For instance, "That Jesus Christ was
   crucified," mentioned by the apostle, 1 Cor. ii. 2, is a proposition
   whose sense and importance any natural man may understand, and assent
   unto its truth, and so be said to receive it. And all the doctrines of
   the gospel may be taught and declared in propositions and discourses,
   the sense and meaning whereof a natural man may understand. And in the
   due investigation of this sense, and judging thereon concerning truth
   and falsehood, lies that use of reason in religious things which some
   would ignorantly confound with an ability of discerning spiritual
   things in themselves and their own proper nature. This, therefore, is
   granted; but it is denied that a natural man can receive the things
   themselves. There is a wide difference between the mind's receiving
   doctrines notionally, and its receiving the things taught in them
   really. The first a natural man can do. It is done by all who, by the
   use of outward means, do know the doctrine of the Scripture, in
   distinction from ignorance, falsehood, and error. Hence, men
   unregenerate are said to "know the way of righteousness," 2 Pet. ii.
   21, -- that is, notionally and doctrinally; for really, saith our
   apostle, they cannot. Hereon "they profess that they know God," -- that
   is, the things which they are taught concerning him and his will, --
   whilst "in works they deny him, being abominable and disobedient," Tit.
   i. 16; Rom. ii. 23, 24. In the latter way they only receive spiritual
   things in whose minds they are so implanted as to produce their real
   and proper effects, Rom. xii. 2; Eph. iv. 22-24. And there are two
   things required unto the receiving of spiritual things really and as
   they are in themselves:--

   [1.] That we discern, assent unto them, and receive them, under an
   apprehension of their conformity and agreeableness to the wisdom,
   holiness, and righteousness of God, 1 Cor. i. 23, 24. The reason why
   men receive not Christ crucified, as preached in the gospel, is because
   they see not a consonancy in it unto the divine perfections of the
   nature of God. Neither can any receive it until they see in it an
   expression of divine power and wisdom. This, therefore, is required
   unto our receiving the things of the Spirit of God in a due manner, --
   namely, that we spiritually see and discern their answerableness unto
   the wisdom, goodness, and holiness of God; wherein lies the principal
   rest and satisfaction of them that really believe. This a natural man
   cannot do.

   [2.] That we discern their suitableness unto the great ends for which
   they are proposed as the means of accomplishing. Unless we see this
   clearly and distinctly, we cannot but judge them weakness and
   foolishness. These ends being the glory of God in Christ, with our
   deliverance from a state of sin and misery, with a translation into a
   state of grace and glory, unless we are acquainted with these things,
   and the aptness, and fitness, and power of the things of the Spirit of
   God to effect them, we cannot receive them as we ought; and this a
   natural man cannot do. And from these considerations, unto which sundry
   others of the like nature might be added, it appears how and whence it
   is that a natural man is not capable of receiving the things of the
   Spirit of God.

   (2.) It must be observed that there is, or may be, a twofold capacity
   or ability of receiving, knowing, or understanding spiritual things in
   the mind of a man:--

   [1.] There is a natural power, consisting in the suitableness and
   proportionableness of the faculties of the soul to receive spiritual
   things in the way that they are proposed unto us. This is supposed in
   all the exhortations, promises, precepts, and threatenings of the
   gospel; for in vain would they be proposed unto us had we not rational
   minds and understandings to apprehend their sense, use, and importance,
   and [were we not] also meet subjects for the faith, grace, and
   obedience which are required of us. None pretend that men are, in their
   conversion to God, like stocks and stones, or brute beasts, that have
   no understanding; for although the work of our conversion is called a
   "turning of stones into children of Abraham," because of the greatness
   of the change, and because of ourselves we contribute nothing
   thereunto, yet if we were every way as such as to the capacity of our
   natures, it would not become the wisdom of God to apply the means
   mentioned for effecting of that work. God is said, indeed, herein to
   "give us an understanding," 1 John v. 20; but the natural faculty of
   the understanding is not thereby intended, but only the renovation of
   it by grace, and the actual exercise of that grace in apprehending
   spiritual things. There are two adjuncts of the commands of God:-- 1st.
   That they are equal; 2dly. That they are easy, or not grievous. The
   former they have from the nature of the things commanded, and the
   fitness of our minds to receive such commands, Ezek. xviii. 25; the
   latter they have from the dispensation of the Spirit and grace of
   Christ, which renders them not only possible unto us, but easy for us.

   Some pretend that whatever is required of us or prescribed unto us in a
   way of duty, we have a power in and of ourselves to perform. [98] If by
   this power they intend no more but that our minds, and the other
   rational faculties of our souls, are fit and meet, as to their natural
   capacity, for and unto such acts as wherein those duties do consist, it
   is freely granted; for God requires nothing of us but what must be
   acted in our minds and wills, and which they are naturally meet and
   suited for. But if they intend such an active power and ability as,
   being excited by the motives proposed unto us, can of itself answer the
   commands of God in a due manner, they deny the corruption of our nature
   by the entrance of sin, and render the grace of Christ useless, as
   shall be demonstrated.

   [2.] There is, or may be, a power in the mind to discern spiritual
   things, whereby it is so able to do it as that it can immediately
   exercise that power in the spiritual discerning of them upon their due
   proposal unto it, that is, spiritually; as a man that hath the visive
   faculty sound and entire, upon the due proposal of visible objects unto
   him can discern and see them. This power must be spiritual and
   supernatural; for whereas to receive spiritual things spiritually is so
   to receive them as really to believe them with faith divine and
   supernatural, to love them with divine love, to conform the whole soul
   and affections unto them, Rom. vi. 17, 2 Cor. iii. 18, no natural man
   hath power so to do: this is that which is denied in this place by the
   apostle. Wherefore, between the natural capacity of the mind and the
   act of spiritual discerning there must be an interposition of an
   effectual work of the Holy Ghost enabling it thereunto, 1 John v. 20; 2
   Cor. iv. 6.

   Of the assertion thus laid down and explained the apostle gives a
   double reason: the first taken from the nature of the things to be
   known, with respect unto the mind and understanding of a natural man;
   the other from the way or manner whereby alone spiritual things may be
   acceptably discerned:--

   (1.) The first reason, taken from the nature of the things themselves,
   with respect unto the mind, is, that "they are foolishness." In
   themselves they are the "wisdom of God," 1 Cor. ii. 7; -- effects of
   the wisdom of God, and those which have the impress of the wisdom of
   God upon them. And when the dispensation of them was said to be
   "foolishness," the apostle contends not about it, but tells them,
   however, it is the "foolishness of God," chap. i. 25; which he doth to
   cast contempt on all the wisdom of men, whereby the gospel is despised.
   And they are the "hidden wisdom" of God; such an effect of divine
   wisdom as no creature could make any discovery of, Eph. iii. 9, 10; Job
   xxviii. 20-22. And they are the "wisdom of God in a mystery," or full
   of deep, mysterious wisdom. But to the natural man they are
   "foolishness," not only although they are the wisdom of God, but
   peculiarly because they are so, and as they are so; for "the carnal
   mind is enmity against God." Now, that is esteemed foolishness which is
   looked on either as weak and impertinent, or as that which contains or
   expresseth means and ends disproportionate, or as that which is
   undesirable in comparison of what may be set up in competition with it,
   or is on any other consideration not eligible or to be complied with on
   the terms whereon it is proposed. And for one or other or all of these
   reasons are spiritual things, -- namely, those here intended, wherein
   the wisdom of God in the mystery of the gospel doth consist, --
   foolishness unto a natural man; which we shall demonstrate by some
   instances:--

   [1.] That they were so unto the learned philosophers of old, both our
   apostle doth testify and the known experience of the first ages of the
   church makes evident, 1 Cor. i. 22, 23, 26-28. Had spiritual things
   been suited unto the minds or reasons of natural men, it could not be
   but that those who had most improved their minds, and were raised unto
   the highest exercise of their reasons, must much more readily have
   received and embraced the mysteries of the gospel than those who were
   poor, illiterate, and came many degrees behind them in the exercise and
   improvement thereof. So we see it is as to the reception of any thing
   in nature or morality which, being of any worth, is proposed unto the
   minds of men; it is embraced soonest by them that are wisest and know
   most. But here things fell out quite otherwise. They were the wise, the
   knowing, the rational, the learned men of the world, that made the
   greatest and longest opposition unto spiritual things, and that
   expressly and avowedly because they were "foolishness unto them," and
   that on all the accounts before mentioned; and their opposition unto
   them they managed with pride, scorn, and contempt, as they thought
   "foolish things" ought to be handled.

   The profound ignorance and confidence whence it is that some of late
   are not ashamed to preach and print that it was the learned, rational,
   wise part of mankind, as they were esteemed or professed of themselves,
   the philosophers, and such as under their conduct pretended unto a life
   according to the dictates of reason, who first embraced the gospel, as
   being more disposed unto its reception than others, cannot be
   sufficiently admired or despised. Had they once considered what is
   spoken unto this purpose in the New Testament, or known any thing of
   the entrance, growth, or progress of Christian religion in the world,
   they would themselves be ashamed of this folly. But every day in this
   matter, "prodeunt oratores novi, stulti adolescentuli," who talk
   confidently, whilst they know neither what they say nor whereof they do
   affirm.

   [2.] The principal mysteries of the gospel, or the spiritual things
   intended, are by many looked on and rejected as foolish, because false
   and untrue; though, indeed, they have no reason to think them false,
   but because they suppose them foolish. And they fix upon charging them
   with falsity to countenance themselves in judging them to be folly.
   Whatever concerns the incarnation of the Son of God, the satisfaction
   that he made for sin and sinners, the imputation of his righteousness
   unto them that believe, the effectual working of his grace in the
   conversion of the souls of men, -- which, with what belongs unto them,
   comprise the greatest part of the spiritual things of the gospel, --
   are not received by many because they are false, as they judge; and
   that which induceth them so to determine is, because they look on them
   as foolish, and unsuited unto the rational principles of their minds.

   [3.] Many plainly scoff at them, and despise them as the most
   contemptible notions that mankind can exercise their reasons about.
   Such were of old prophesied concerning, 2 Pet. iii. 3, 4; and things at
   this day are come to that pass. The world swarms with scoffers at
   spiritual things, as those which are unfit for rational, noble,
   generous spirits to come under a sense or power of, because they are so
   foolish. But these things were we foretold of, that when they came to
   pass we should not be troubled or shaken in our minds; yea, the atheism
   of some is made a means to confirm the faith of others!

   [4.] It is not much otherwise with some, who yet dare not engage into
   an open opposition to the gospel with them before mentioned; for they
   profess the faith of it, and avow a subjection to the rules and laws of
   it. But the things declared in the gospel may be reduced unto two
   heads, as was before observed:-- 1st. Such as consist in the
   confirmation, direction, and improvement of the moral principles and
   precepts of the law of nature. 2dly. Such as flow immediately from the
   sovereign will and wisdom of God, being no way communicated unto us but
   by supernatural revelation only. Such are all the effects of the wisdom
   and grace of God, as he was in Christ reconciling the world unto
   himself; the offices of Christ, his administration of them, and
   dispensation of the Spirit; with the especial, evangelical,
   supernatural graces and duties which are required in us with respect
   thereunto. The first sort of these things many will greatly praise and
   highly extol; and they will declare how consonant they are to reason,
   and what expressions suitable unto them may be found in the ancient
   philosophers. But it is evident, that herein also they fall under a
   double inconvenience: for, -- 1st. Mostly, they visibly transgress what
   they boast of as their rule, and that above others; for where shall we
   meet with any, at least with many, of this sort of men, who in any
   measure comply with that modesty, humility, meekness, patience,
   self-denial, abstinence, temperance, contempt of the world, love of
   mankind, charity, and purity, which the gospel requires under this head
   of duties? Pride, ambition, insatiable desires after earthly advantages
   and promotions, scoffing, scorn and contempt of others, vanity of
   converse, envy, wrath, revenge, railing, are none of the moral duties
   required in the gospel. And, -- 2dly. No pretence of an esteem for any
   one part of the gospel will shelter men from the punishment due to the
   rejection of the whole by whom any essential part of it is refused. And
   this is the condition of many. The things which most properly belong to
   the mysteries of the gospel, or the unsearchable riches of the grace of
   God in Christ Jesus, are foolishness unto them; and the preaching of
   them is called "canting and folly." And some of these, although they go
   not so far as the friar at Rome, who said that "St Paul fell into great
   excesses in these things," yet they have dared to accuse his writings
   of darkness and obscurity; for no other reason, so far as I can
   understand, but because he insists on the declaration of these
   spiritual mysteries: and it is not easy to express what contempt and
   reproach is cast by some preachers on them. But it is not amiss that
   some have proclaimed their own shame herein, and have left it on
   record, to the abhorrency of posterity.

   [5.] The event of the dispensation of the gospel manifesteth that the
   spiritual things of it are foolishness to the most; for as such are
   they rejected by them, Isa. liii. 1-3. Suppose a man of good reputation
   for wisdom and sobriety should go unto others, and inform them, and
   that with earnestness, evidence of love to them, and care for them,
   with all kinds of motives to beget a belief of what he proposeth, that
   by such ways as he prescribeth they may exceedingly increase their
   substance in this world, until they exceed the wealth of kings, -- a
   thing that the minds of men in their contrivances and designs are
   intent upon; -- if in this case they follow not his advice, it can be
   for no other reason but because they judge the things proposed by him
   to be no way suited or expedient unto the ends promised, -- that is, to
   be foolish things. And this is the state of things with respect unto
   the mysteries of the gospel. Men are informed, in and by the ways of
   God's appointment, how great and glorious they are, and what blessed
   consequents there will be of a spiritual reception of them. The beauty
   and excellency of Christ, the inestimable privilege of divine adoption,
   the great and precious promises made unto them that do believe, the
   glory of the world to come the necessity and excellency of holiness and
   gospel obedience unto the attaining of everlasting blessedness, are
   preached unto men, and pressed on them with arguments and motives
   filled with divine authority and wisdom; yet after all this, we see how
   few eventually do apply themselves with any industry to receive them,
   or at least actually do receive them: for "many are called, but few are
   chosen." And the reason is, because, indeed, unto their darkened minds
   these things are foolishness, whatsoever they pretend unto the
   contrary.

   (2.) As the instance foregoing compriseth the reasons why a natural man
   will never receive the things of the Spirit of God, so the apostle adds
   a reason why he cannot; and that is taken from the manner whereby alone
   they may be usefully and savingly received, which he cannot attain
   unto, "Because they are spiritually discerned." In this whole chapter
   he insists on an opposition between a natural and a spiritual man,
   natural things and spiritual things, natural light and knowledge and
   spiritual. The natural man, he informs us, will, by a natural light,
   discern natural things: "The things of a man knoweth the spirit of a
   man." And the spiritual man, by a spiritual light received from Jesus
   Christ, discerneth spiritual things; for "none knoweth the things of
   God, but the Spirit of God, and he to whom he will reveal them." This
   ability the apostle denies unto a natural man; and this he proves, --
   [1.] Because it is the work of the Spirit of God to endow the minds of
   men with that ability, which there were no need of in case men had it
   of themselves by nature; and, [2.] (as he shows plentifully elsewhere),
   The light itself whereby alone spiritual things can be spiritually
   discerned is wrought, effected, created in us, by an almighty act of
   the power of God, 2 Cor. iv. 6.

   From these things premised, it is evident that there is a twofold
   impotency in the minds of men with respect unto spiritual things:--
   (1.) That which immediately affects the mind, a natural impotency,
   whence it cannot receive them for want of light in itself. (2.) That
   which affects the mind by the will and affections, a moral impotency,
   whereby it cannot receive the things of the Spirit of God, because
   unalterably it will not; and that because, from the unsuitableness of
   the objects unto its will and affections, and to the mind by them, they
   are foolishness unto it.

   (1.) There is in unregenerate men a natural impotency, through the
   immediate depravation of the faculties of the mind or understanding,
   whereby a natural man is absolutely unable, without an especial
   renovation by the Holy Ghost, to discern spiritual things in a saving
   manner. [99] Neither is this impotency, although absolutely and
   naturally insuperable, and although it have in it also the nature of a
   punishment, any excuse or alleviation of the sin of men when they
   receive not spiritual things as proposed unto them; for although it be
   our misery, it is our sin; -- it is the misery of our persons, and the
   sin of our natures. As by it there is an unconformity in our minds to
   the mind of God, it is our sin; as it is a consequent of the corruption
   of our nature by the fall, it is an effect of sin; and as it exposeth
   us unto all the ensuing evil of sin and unbelief, it is both the
   punishment and cause of sin. And no man can plead his sin or fault as
   an excuse of another sin in any kind. This impotency is natural,
   because it consists in the deprivation of the light and power that were
   originally in the faculties of our minds or understandings, and because
   it can never be taken away or cured but by an immediate communication
   of a new spiritual power and ability unto the mind itself by the Holy
   Ghost in its renovation, so curing the depravation of the faculty
   itself. And this is consistent with what was before declared
   [concerning] the natural power of the mind to receive spiritual things:
   for that power respects the natural capacity of the faculties of our
   minds; this impotency, the depravation of them with respect unto
   spiritual things.

   (2.) There is in the minds of unregenerate persons a moral impotency,
   which is reflected on them greatly from the will and affections, whence
   the mind never will receive spiritual things, -- that is, it will
   always and unchangeably reject and refuse them, -- and that because of
   various lusts, corruptions, and prejudices invincibly fixed in them,
   causing them to look on them as foolishness. Hence it will come to pass
   that no man shall be judged and perish at the last day merely on the
   account of his natural impotency. Everyone to whom the gospel hath been
   preached, and by whom it is refused, shall be convinced of positive
   actings in their minds, rejecting the gospel from the love of self,
   sin, and the world. Thus our Saviour tells the Jews that "no man can
   come unto him, except the Father draw him," John vi. 44. Such is their
   natural impotency that they cannot. Nor is it to be cured but by an
   immediate divine instruction or illumination; as it is written, "They
   shall be all taught of God," verse 45. But this is not all; he tells
   them elsewhere, "Ye will not come to me, that ye might have life,"
   chap. v. 40. The present thing in question was not the power or
   impotency of their minds, but the obstinacy of their wills and
   affections, which men shall principally be judged upon at the last day;
   for "this is the condemnation, that light is come into the world, and
   men loved darkness rather than light, because their deeds were evil,"
   chap. iii. 19. Hence it follows, --

   That the will and affections being more corrupted than the
   understanding, -- as is evident from their opposition unto and
   defeating of its manifold convictions, -- no man doth actually apply
   his mind to the receiving of the things of the Spirit of God to the
   utmost of that ability which he hath; for all unregenerate men are
   invincibly impeded therein by the corrupt stubbornness and perverseness
   of their wills and affections. There is not in any of them a due
   improvement of the capacity of their natural faculties, in the use of
   means, for the discharge of their duty towards God herein. And what
   hath been pleaded may suffice for the vindication of this divine
   testimony concerning the disability of the mind of man in the state of
   nature to understand and receive the things of the Spirit of God in a
   spiritual and saving manner, however they are proposed unto it; which
   those who are otherwise minded may despise whilst they please, but are
   no way able to answer or evade.

   And hence we may judge of that paraphrase and exposition of this place
   which one hath given of late: "But such things as these, they that are
   led only by the light of human reason, the learned philosophers, etc.,
   do absolutely despise, and so hearken not after the doctrine of the
   gospel; for it seems folly to them. Nor can they, by any study of their
   own, come to the knowledge of them; for they are only to be had by
   understanding the prophecies of the Scripture, and other such means,
   which depend on divine revelation, the voice from heaven, descent of
   the Holy Ghost, miracles," etc. (1.) The natural man is here allowed to
   be the rational man, the learned philosopher, one walking by the light
   of human reason; which complies not with their exception to this
   testimony who would have only such an one as is sensual and given up
   unto brutish affections to be intended. But yet neither is there any
   ground (though some countenance be given to it by Hierom) to fix this
   interpretation unto that expression. If the apostle may be allowed to
   declare his own mind, he tells us that he intends everyone, of what
   sort and condition soever, "who hath not received the Spirit of
   Christ." (2.) Ou dechetai is paraphrased by, "Doth absolutely despise;"
   which neither the word here, nor elsewhere, nor its disposal in the
   present connection, will allow of or give countenance unto. The apostle
   in the whole discourse gives an account why so few received the gospel,
   especially of those who seemed most likely so to do, being wise and
   learned men, and the gospel being no less than the wisdom of God; and
   the reason hereof he gives from their disability to receive the things
   of God, and their hatred of them, or opposition to them, neither of
   which can be cured but by the Spirit of Christ. (3.) The apostle treats
   not of what men could find out by any study of their own, but of what
   they did and would do, and could do no otherwise, when the gospel was
   proposed, declared, and preached unto them. They did not, they could
   not, receive, give assent unto, or believe, the spiritual mysteries
   therein revealed. (4.) This preaching of the gospel unto them was
   accompanied with and managed by those evidences mentioned, -- namely,
   the testimonies of the prophecies of Scripture, miracles, and the like,
   -- in the same way and manner, and unto the same degree, as it was
   towards them by whom it was received and believed. In the outward means
   of revelation and its proposition there was no difference. (5.) The
   proper meaning of ou dechetai, "receiveth not," is given us in the
   ensuing reason and explanation of it: Ou dunatai gnonai, "He cannot
   know them," -- that is, unless he be spiritually enabled thereunto by
   the Holy Ghost. And this is farther confirmed in the reason subjoined,
   "Because they are spiritually discerned." And to wrest this unto the
   outward means of revelation, which is directly designed to express the
   internal manner of the mind's reception of things revealed, is to wrest
   the Scripture at pleasure. How much better doth the description given
   by Chrysostom of a natural and spiritual man give light unto and
   determine the sense of this place: Psuchikos anthropos, ho dia sarka
   zon, kai mepo photistheis ton noun dia Pneumatos, alla monen ten
   emphuton kai anthropinen sunesin echon, hen ton hapanton psuchais
   emballei ho Demiourgos; -- "A natural man is he who lives in or by the
   flesh, and hath not his mind as yet enlightened by the Spirit, but only
   hath that inbred human understanding which the Creator hath endued the
   minds of all men with." And, Ho pneumatikos, ho dia Pneuma zon,
   photistheis ton noun dia pneumatos, ou monen ten emphuton kai
   anthropinen sunesin echon, alla mallon ten charistheisan pneumatiken,
   hen ton piston psuchais emballei to Hagion Pneuma; -- "The spiritual
   man is he who liveth by the Spirit, having his mind enlightened by him;
   having not only an inbred human understanding, but rather a spiritual
   understanding, bestowed on him graciously, which the Holy Ghost endues
   the minds of believers withal" But we proceed.

   3. Having cleared the impotency to discern spiritual things spiritually
   that is in the minds of natural men, by reason of their spiritual
   blindness, or that darkness which is in them, it remains that we
   consider what is the power and efficacy of this darkness to keep them
   in a constant and unconquerable aversion from God and the gospel. To
   this purpose, some testimonies of Scripture must be also considered;
   for notwithstanding all other notions and disputes in this matter, for
   the most part compliant with the inclinations and affections of
   corrupted nature, by them must our judgments be determined, and into
   them is our faith to be resolved. I say, then, that this spiritual
   darkness hath a power over the minds of men to alienate them from God;
   that is, this which the Scripture so calleth is not a mere privation,
   with an impotency in the faculty ensuing thereon, but a depraved habit,
   which powerfully, and, as unto them in whom it is, unavoidably,
   influenceth their wills and affections into an opposition unto
   spiritual things, the effects whereof the world is visibly filled
   withal at this day. And this I shall manifest, first in general, and
   then in particular instances. And by the whole it will be made to
   appear that not only the act of believing and turning unto God is the
   sole work and effect of grace, -- which the Pelagians did not openly
   deny, and the semi-Pelagians did openly grant, -- but also that all
   power and ability for it, properly so called, is from grace also.

   (1.) Col. i. 13, We are said to be delivered ek tes exousias tou
   skotous, from "the power of darkness." The word signifies such a power
   as consists in authority or rule, that bears sway, and commands them
   who are obnoxious unto it. Hence the sins of men, especially those of a
   greater guilt than ordinary, are called "works of darkness," Eph. v.
   11; not only such as are usually perpetrated in the dark, but such as
   the darkness also of men's minds doth incline them unto and naturally
   produce. That, also, which is here called "the power of darkness" is
   called "the power of Satan," Acts xxvi. 18; for I acknowledge that it
   is not only or merely the internal darkness or blindness of the minds
   of men in the state of nature that is here intended, but the whole
   state of darkness, with what is contributed thereunto by Satan and the
   world. This the prophet speaks of, Isa. lx. 2, "Behold, the darkness
   shall cover the earth, and gross darkness the people: but the Lord
   shall arise upon thee." Such a darkness it is, as nothing can dispel
   but the light of the Lord arising on and in the souls of men. But all
   is resolved into internal darkness: for Satan hath no power in men, nor
   authority over them, but what he hath by means of this darkness; for by
   this alone doth that "prince of the power of the air" work effectually
   in "the children of disobedience," Eph. ii. 2. Hereby doth he seduce,
   pervert, and corrupt them; nor hath he any way to fortify and confirm
   their minds against the gospel but by increasing this blindness or
   darkness in them, 2 Cor. iv. 4.

   An evidence of the power and efficacy of this darkness we may find in
   the devil himself. The apostle Peter tells us that the angels who
   sinned are "reserved unto judgment" under "chains of darkness," 2 Pet.
   ii. 4. It is plain that there is an allusion in the words unto the
   dealing of men with stubborn and heinous malefactors. They do not
   presently execute them upon their offences, nor when they are first
   apprehended; they must be kept unto a solemn day of trial and judgment.
   But yet, to secure them that they make no escape, they are bound with
   chains which they cannot deliver themselves from. Thus God deals with
   fallen angels; for although yet they "go to and fro in the earth, and
   walk up and down in it," as also in the air, in a seeming liberty and
   at their pleasure, yet are they under such chains as shall securely
   hold them unto the great day of their judgment and execution. That they
   may not escape their appointed doom, they are held in "chains of
   darkness." They are always so absolutely and universally under the
   power of God as that they are not capable of the vanity of a thought
   for the subducting themselves from under it. But whence is it that, in
   all their wisdom, experience, and the long-continued prospect which
   they have had of their future eternal misery, none of them ever have
   attempted, nor ever will, a mitigation of their punishment or
   deliverance from it, by repentance and compliance with the will of God?
   This is alone from their own darkness, in the chains whereof they are
   so bound that although they believe their own everlasting ruin, and
   tremble at the vengeance of God therein, yet they cannot but continue
   in their course of mischief, disobedience, and rebellion. And although
   natural men are not under the same obdurateness with them, as having a
   way of escape and deliverance provided for them and proposed unto them,
   which they have not; yet this darkness is no less effectual to bind
   them in a state of sin, without the powerful illumination of the Holy
   Ghost, than it is in the devils themselves. And this may be farther
   manifested by the consideration of the instances wherein it puts forth
   its efficacy in them:--

   (1.) It fills the mind with enmity against God, and all the things of
   God: Col. i. 21, "Ye were enemies in your mind." Rom. viii. 7, "The
   carnal mind is enmity against God: for it is not subject to the law of
   God, neither indeed can be." And the carnal mind there intended is that
   which is in every man who hath not received, who is not made partaker
   of, the Spirit of God, in a peculiar saving manner, as is at large
   declared in the whole discourse of the apostle, verses 5, 6, 9-11; so
   that the pretence is vain, and directly contradictory to the apostle,
   that it is only one sort of fleshly, sensual, unregenerate men, whom he
   intends. This confidence, not only in perverting, but openly opposing,
   the Scripture, is but of a late date, and that which few of the ancient
   enemies of the grace of God did rise up unto. Now God in himself is
   infinitely good and desirable. "How great is his goodness and how great
   is his beauty!" Zech. ix. 17. There is nothing in him but what is
   suited to draw out, to answer, and fill the affections of the soul.
   Unto them that know him, he is the only delight, rest, and
   satisfaction. Whence, then, doth it come to pass that the minds of men
   should be filled and possessed with enmity against him? Enmity against
   and hatred of him who is absolute and infinite goodness seem
   incompatible unto our human affections; but they arise from this
   darkness, which is the corruption and depravation of our nature, by the
   ways that shall be declared.

   It is pretended and pleaded by some in these days, that upon an
   apprehension of the goodness of the nature of God, as manifested in the
   works and light of nature, men may, without any other advantages, love
   him above all, and be accepted with him. But as this would render
   Christ and the gospel, as objectively proposed, if not useless, yet not
   indispensably necessary, so I desire to know how this enmity against
   God, which the minds of all natural men are filled withal, if we may
   believe the apostle, comes to be removed and taken away, so as that
   they should love him above all, seeing these things are absolute
   extremes and utterly irreconcilable? This must be either by the power
   of the mind itself upon the proposal of God's goodness unto it, or by
   the effectual operation in it and upon it of the Spirit of God. Any
   other way is not pretended unto; and the latter is that which we
   contend for. And as to the former, the apostle supposeth the goodness
   of God, and the proposal of this goodness of God unto the minds of men,
   not only as revealed in the works of nature, but also in the law and
   gospel, and yet affirms that "the carnal mind," which is in every man,
   "is enmity against him;" and in enmity there is neither disposition nor
   inclination to love. In such persons there can be no more true love of
   God than is consistent with enmity to him and against him.

   All discourses, therefore, about the acceptance they shall find with
   God who love him above all for his goodness, without any farther
   communications of Christ or the Holy Spirit unto them, are vain and
   empty, seeing there never was, nor ever will be, any one dram of such
   love unto God in the world; for, whatever men may fancy concerning the
   love of God, where this enmity arising from darkness is unremoved by
   the Spirit of grace and love, it is but a self-pleasing with those
   false notions of God which this darkness suggests unto them. With these
   they either please themselves or are terrified, as they represent
   things to their corrupt reason and fancies. Men in this state,
   destitute of divine revelation, did of old seek after God, Acts xvii.
   27, as men groping in the dark; and although they did in some measure
   find him and know him, so far as that from the things that were made
   they came to be acquainted with "his eternal power and Godhead," Rom.
   i. 20, yet he was still absolutely unto them "the unknown God," Acts
   xvii. 23, whom they "ignorantly worshipped," -- that is, they directed
   some worship to him in the dedication of their altars, but knew him
   not: Hon agnoountes eusebeite. And that they entertained all of them
   false notions of God is from hence evident, that none of them either,
   by virtue of their knowledge of him, did free themselves from gross
   idolatry, which is the greatest enmity unto him, or did not countenance
   themselves in many impieties or sins from those notions they had
   received of God and his goodness, Rom. i. 20, 21. The issue of their
   disquisitions after the nature of God was, that "they glorified him
   not, but became vain in their imaginations, and their foolish hearts
   were darkened." Upon the common principles of the first Being and the
   chiefest good, their fancy or imaginations raised such notions of God
   as pleased and delighted them, and drew out their affections; which was
   not, indeed, unto God and his goodness, but unto the effect and product
   of their own imaginations. And hence it was that those that had the
   most raised apprehensions concerning the nature, being, and goodness of
   God, with the highest expressions of a constant admiration of him and
   love unto him, when by any means the true God indeed was declared unto
   them as he hath revealed himself and as he will be known, these great
   admirers and lovers of divine goodness were constantly the greatest
   opposers of him and enemies unto him. And an uncontrollable evidence
   this is that the love of divine goodness, which some do fancy in
   persons destitute of supernatural revelation and other aids of grace,
   was, in the best of them, placed on the products of their own
   imaginations, and not on God himself.

   But omitting them, we may consider the effects of this darkness working
   by enmity in the minds of them who have the word preached unto them.
   Even in these, until effectually prevailed on by victorious grace,
   either closely or openly, it exerts itself. And however they may be
   doctrinally instructed in true notions concerning God and his
   attributes, yet in the application of them unto themselves, or in the
   consideration of their own concernment in them, they "always err in
   their hearts." All the practical notions they have of God tend to
   alienate their hearts from him, and that either by contempt or by an
   undue dread and terror; for some apprehend him slow and regardless of
   what they do, at least one that is not so severely displeased with them
   as that it should be necessary for them to seek a change of their state
   and condition. They think that God is such an one as themselves, Ps. l.
   21; at least, that he doth approve them, and will accept them, although
   they should continue in their sins. Now, this is a fruit of the highest
   enmity against God, though palliated with the pretence of the most
   raised notions and apprehensions of his goodness; for as it is a
   heinous crime to imagine an outward shape of the divine nature, and
   that God is like to men or beasts, -- the height of the sin of the most
   gross idolaters, Rom. i. 23, Ps. cvi. 20, -- so it is a sin of a higher
   provocation to conceive him so far like unto bestial men as to approve
   and accept of them in their sins. Yet this false notion of God, even
   when his nature and will are objectively revealed in the word, this
   darkness doth and will maintain in the minds of men, whereby they are
   made obstinate in their sin to the uttermost. And where this fails, it
   will on the other hand represent God all fire and fury, inexorable and
   untractable. See Mic. vi. 6, 7; Isa. xxxiii. 14; Gen. iv. 13.

   Moreover, this darkness fills the mind with enmity against all the ways
   of God; for as "the carnal mind is enmity against God," so "it is not
   subject unto his law, neither indeed can be." So the apostle informs us
   that men are "alienated from the life of God," or dislike the whole way
   and work of living unto him, by reason of the ignorance and blindness
   that is in them, Eph. iv. 18; and it esteems the whole rule and measure
   of it to be "foolishness," 1 Cor. i. 18, 21. But I must not too long
   insist on particulars, although in these days, wherein some are so apt
   to boast in proud swelling words of vanity concerning the power and
   sufficiency of the mind, even with respect unto religion and spiritual
   things, it cannot be unseasonable to declare what is the judgment of
   the Holy Ghost, plainly expressed in the Scriptures, in this matter;
   and one testimony thereof will be of more weight with the disciples of
   Jesus Christ than a thousand declamations to the contrary.

   (2.) This darkness fills the mind with wills or perverse lusts that are
   directly contrary to the will of God, Eph. ii. 3. There are thelemata
   dianoion, the wills or "lusts of the mind," -- that is, the habitual
   inclinations of the mind unto sensual objects; it "minds earthly
   things," Phil. iii. 19. And hence the mind itself is said to be
   "fleshly," Col. ii. 18. As unto spiritual things, it is "born of the
   flesh," and "is flesh." It likes, savours, approves of nothing but what
   is carnal, sensual, and vain. Nothing is suited unto it but what is
   either curious, or needless, or superstitious, or sensual and earthly.
   And therefore are men said to "walk in the vanity of their minds." In
   the whole course of their lives they are influenced by a predominant
   principle of vanity. And in this state the thoughts and imaginations of
   the mind are always set on work to provide sensual objects for this
   vain and fleshly frame; hence are they said to be "evil continually,"
   Gen. vi. 5. This is the course of a darkened mind. Its vain frame or
   inclination, the fleshly will of it, stirs up vain thoughts and
   imaginations; it "minds the things of the flesh," Rom. viii. 5. These
   thoughts fix on and represent unto the mind objects suited unto the
   satisfaction of its vanity and lust. With these the mind committeth
   folly and lewdness, and the fleshly habit thereof is thereby heightened
   and confirmed, and this multiplies imaginations of its own kind,
   whereby men "inflame themselves," Isa. lvii. 5, waxing worse and worse.
   And the particular bent of these imaginations doth answer the
   predominancy of any especial lust in the heart or mind.

   It will be objected, "That although these things are so in many,
   especially in persons that are become profligate in sin, yet,
   proceeding from their wills and corrupt, sensual affections, they argue
   not an impotency in the mind to discern and receive spiritual things,
   but, notwithstanding these enormities of some, the faculty of the mind
   is still endued with a power of discerning, judging, and believing
   spiritual things in a due manner."

   Ans. 1. We do not now discourse concerning the weakness and disability
   of the mind in and about these things, which is as it were a natural
   impotency, like blindness in the eyes, which hath been both explained
   and confirmed before; but it is a moral disability, and that as unto
   all the powers of nature invincible, as unto the right receiving of
   spiritual things, which ensues on that corrupt depravation of the mind
   in the state of nature, that the Scripture calls "darkness" or
   "blindness," which we intend.

   2. Our present testimonies have sufficiently confirmed that all the
   instances mentioned do proceed from the depravation of the mind. And
   whereas this is common unto and equal in all unregenerate men, if it
   produce not in all effects to the same degree of enormity, it is from
   some beams of light and secret convictions from the Holy Spirit, as we
   shall afterward declare.

   3. Our only aim is, to prove the indispensable necessity of a saving
   work of illumination on the mind, to enable it to receive spiritual
   things spiritually; which appears sufficiently from the efficacy of
   this darkness, whence a man hath no ability to disentangle or save
   himself; for, also, --

   (3.) It fills the mind with prejudices against spiritual things, as
   proposed unto it in the gospel; and from these prejudices it hath
   neither light nor power to extricate itself. No small part of its
   depravation consists in its readiness to embrace them, and pertinacious
   adherence unto them. Some few of these prejudices may be instanced:--

   [1.] The mind, from the darkness that is in it, apprehends that
   spiritual things, the things of the gospel, as they are proposed, have
   an utter inconsistency with true contentment and satisfaction. These
   are the things which all men, by various ways, do seek after. This is
   the scent and chase which they so eagerly pursue, in different tracks
   and paths innumerable. Something they would attain or arrive unto which
   should satisfy their minds and fill their desires; and this commonly,
   before they have had any great consideration of the proposals of the
   gospel, they suppose themselves in the way at least unto, by those
   little tastes of satisfaction unto their lusts which they have obtained
   in the ways of the world. And these hopeful beginnings they will not
   forego: Isa. lvii. 10, "Thou art wearied in the greatness of thy way;
   yet saidst thou not, There is no hope: thou hast found the life of
   thine hand; therefore thou wast not grieved." They are ready ofttimes
   to faint in the pursuit of their lusts, because of the disappointments
   which they find in them or the evils that attend them; for, which way
   soever they turn themselves in their course, they cannot but see or
   shrewdly suspect that the end of them is, or will be, vanity and
   vexation of spirit. But yet they give not over the pursuit wherein they
   are engaged; they say not, "There is no hope." And the reason hereof
   is, because they "find the life of their hand." Something or other
   comes in daily, either from the work that they do, or the company they
   keep, or the expectation they have, which preserves their hope alive,
   and makes them unwilling to forego their present condition. They find
   it to be none of the best, but do not think there can be a better; and,
   therefore, their only design is to improve or to thrive in it. If they
   might obtain more mirth, more wealth, more strength and health, more
   assurance of their lives, more power, more honour, more suitable
   objects unto their sensual desires, then they suppose it would be
   better than it is; but as for any thing which differeth from these in
   the whole kind, they can entertain no respect for it. In this state and
   condition, spiritual things, the spiritual, mysterious things of the
   gospel, are proposed unto them. At first view they judge that these
   things will not assist them in the pursuit or improvement of their
   carnal satisfactions. And so far they are in the right; they judge not
   amiss. The things of the gospel will give neither countenance nor help
   to the lusts of men. Nay, it is no hard matter for them to come to a
   discovery that the gospel, being admitted in the power of it, will
   crucify and mortify those corrupt affections which hitherto they have
   been given up to the pursuit of; for this it plainly declares, Col.
   iii. 1-5; Tit. ii. 11, 12.

   There are but two things wherein men seeking after contentment and
   satisfaction are concerned:-- first, the objects of their lusts or
   desires, and then those lusts and desires themselves. The former may be
   considered in their own nature, as they are indifferent, or as they are
   capable of being abused to corrupt and sinful ends. In the first way,
   as the gospel condemns them not, so it adds nothing to them unto those
   by whom it is received. It gives not men more riches, wealth, or
   honour, than they had before in the world. It promises no such thing
   unto them that do receive it, but rather the contrary. The latter
   consideration of them it condemns and takes away. And for the desires
   of men themselves, the avowed work of the gospel is, to mortify them.
   And hereby the naturally corrupt relation which is between these
   desires and their objects is broken and dissolved. The gospel leaves
   men, unless upon extraordinary occasions, their names, their
   reputations, their wealth, their honours, if lawfully obtained and
   possessed; but the league that is between the mind and these things in
   all natural men must be broken. They must no more be looked on as the
   chiefest good, or in the place thereof, nor as the matter of
   satisfaction, but must give place to spiritual, unseen, eternal things.
   This secretly alienates the carnal mind, and a prejudice is raised
   against it, as that which would deprive the soul of all its present
   satisfactions, and offer nothing in the room of them that is suitable
   to any of its desires or affections; for, by reason of the darkness
   that it is under the power of, it can neither discern the excellency of
   the spiritual and heavenly things which are proposed unto it, nor have
   any affections whereunto they are proper and suited, so that the soul
   should go forth after them. Hereby this prejudice becomes invincible in
   their souls. They neither do, nor can, nor will admit of those things
   which are utterly inconsistent with all things wherein they hope or
   look for satisfaction. And men do but please themselves with dreams and
   fancies, who talk of such a reasonableness and excellency in gospel
   truths as that the mind of a natural man will discern such a
   suitableness in them unto itself, as thereon to receive and embrace
   them; nor do any, for the most part, give a greater evidence of the
   prevalency of the darkness and enmity that are in carnal minds against
   the spiritual things of the gospel, as to their life and power, than
   those who most pride and please themselves in such discourses.

   [2.] The mind by this darkness is filled with prejudices against the
   mystery of the gospel in a peculiar manner. The hidden spiritual wisdom
   of God in it, as natural men cannot receive, so they do despise it, and
   all the parts of its declaration they look upon as empty and
   unintelligible notions. And this is that prejudice whereby this
   darkness prevails in the minds of men, otherwise knowing and learned.
   It hath done so in all ages, and in none more effectually than in that
   which is present. But there is a sacred, mysterious, spiritual wisdom
   in the gospel and the doctrine of it. This is fanatical, chimerical,
   and foolish to the wisest in the world, whilst they are under the power
   of this darkness. To demonstrate the truth hereof is the design of the
   apostle Paul, 1 Cor. i., ii.: for he directly affirms that the doctrine
   of the gospel is the wisdom of God in a mystery; that this wisdom
   cannot be discerned nor understood by the wise and learned men of the
   world, who have not received the Spirit of Christ, and, therefore, that
   the things of it are weakness and foolishness unto them. And that which
   is foolish is to be despised, yea, folly is the only object of
   contempt. And hence we see that some, with the greatest pride, scorn,
   and contempt imaginable, do despise the purity, simplicity, and whole
   mystery of the gospel, who yet profess they believe it. But to clear
   the whole nature of this prejudice, some few things may be distinctly
   observed:--

   There are two sorts of things declared in the gospel:-- 1st. Such as
   are absolutely its own, that are proper and peculiar unto it, -- such
   as have no footsteps in the law or in the light of nature, but are of
   pure revelation, peculiar to the gospel. Of this nature are all things
   concerning the love and will of God in Christ Jesus. The mystery of his
   incarnation, of his offices and whole mediation, of the dispensation of
   the Spirit, and our participation thereof, and our union with Christ
   thereby, our adoption, justification, and effectual sanctification,
   thence proceeding, in brief, everything that belongs unto the purchase
   and application of saving grace, is of this sort. These things are
   purely and properly evangelical, peculiar to the gospel alone. Hence
   the apostle Paul, unto whom the dispensation of it was committed, puts
   that eminency upon them, that, in comparison, he resolved to insist on
   nothing else in his preaching, 1 Cor. ii. 2; and to that purpose doth
   he describe his ministry, Eph. iii. 7-11. 2dly. There are such things
   declared and enjoined in the gospel as have their foundation in the law
   and light of nature. Such are all the moral duties which are taught
   therein. And two things may be observed concerning them:-- (1st.) That
   they are in some measure known unto men aliunde from other principles.
   The inbred concreated light of nature doth, though obscurely, teach and
   confirm them. So the apostle, speaking of mankind in general, saith, To
   gnoston tou Theou phaneron estin en autois, Rom. i. 19; -- "That which
   may be known of God is manifested in themselves." The essential
   properties of God, rendering our moral duty to him necessary, are known
   by the light of nature; and by the same light are men able to make a
   judgment of their actions whether they be good or evil, Rom. ii. 14,
   15. And this is all the light which some boast of, as they will one day
   find to their disappointment. (2dly.) There is on all men an obligation
   unto obedience answerable to their light concerning these things. The
   same law and light which discovereth these things doth also enjoin
   their observance. Thus is it with all men antecedently unto the
   preaching of the gospel unto them.

   In this estate the gospel superadds two things unto the minds of men:--
   (1st.) It directs us unto a right performance of these things, from a
   right principle, by a right rule, and to a right end and purpose; so
   that they, and we in them, may obtain acceptance with God. Hereby it
   gives them a new nature, and turns moral duties into evangelical
   obedience. (2dly.) By a communication of that Spirit which is annexed
   unto its dispensation, it supplies us with strength for their
   performance in the manner it prescribes.

   Hence it follows that this is the method of the gospel:-- first, it
   proposeth and declareth things which are properly and peculiarly its
   own. So the apostle sets down the constant entrance of his preaching, 1
   Cor. xv. 3. It reveals its own mysteries, to lay them as the foundation
   of faith and obedience. It inlays them in the mind, and thereby
   conforms the whole soul unto them. See Rom. vi. 17; Gal. iv. 19; Tit.
   ii. 11, 12; 1 Cor. iii. 11; 2 Cor. iii. 18. This foundation being laid,
   -- without which it hath, as it were, nothing to do with the souls of
   men, nor will proceed unto any other thing with them by whom this its
   first work is refused, -- it then grafts all duties of moral obedience
   on this stock of faith in Christ Jesus. This is the method of the
   gospel, which the apostle Paul observeth in all his epistles: first, he
   declares the mysteries of faith that are peculiar to the gospel, and
   then descends unto those moral duties which are regulated thereby.

   But the prejudice we mentioned inverts the order of these things. Those
   who are under the power of it, when, on various accounts, they give
   admittance unto the gospel in general, yet fix their minds, firstly and
   principally, on the things which have their foundation in the law and
   light of nature. These they know and have some acquaintance with in
   themselves, and therefore cry them up, although not in their proper
   place, nor to their proper end. These they make the foundation,
   according to the place which they held in the law of nature and
   covenant of works, whereas the gospel allows them to be only necessary
   superstructions on the foundation. But resolving to give unto moral
   duties the pre-eminence in their minds, they consider afterward the
   peculiar doctrines of the gospel, with one or other of these effects;
   for, first, Some in a manner wholly despise them, reproaching those by
   whom they are singularly professed. What is contained in them is of no
   importance, in their judgment, compared with the more necessary duties
   of morality, which they pretend to embrace; and, to acquit themselves
   of the trouble of a search into them, they reject them as
   unintelligible or unnecessary. Or, secondly, They will, by forced
   interpretations, enervating the spirit and perverting the mystery of
   them, square and fit them to their own low and carnal apprehensions.
   They would reduce the gospel and all the mysteries of it to their own
   light, as some; to reason, as others; to philosophy, as the rest; --
   and let them who comply not with their weak and carnal notions of
   things expect all the contemptuous reproaches which the proud
   pretenders unto science and wisdom of old cast upon the apostles and
   first preachers of the gospel. Hereby advancing morality above the
   mystery and grace of the gospel, they at once reject the gospel and
   destroy morality also; for, taking it off from its proper foundation,
   it falls into the dirt, -- whereof the conversation of the men of this
   persuasion is no small evidence.

   From this prejudice it is that the spiritual things of the gospel are
   by many despised and condemned. So God spake of Ephraim, Hos. viii. 12,
   "I have written to him the great things of my law, but they were
   counted as a strange thing." The things intended were tvrty? [tby?
   Keri] rby?, -- the "great, manifold, various things of the law." That
   which the law was then unto that people, such is the gospel now unto
   us. The "torah" was the entire means of God's communicating his mind
   and will unto them, as his whole counsel is revealed unto us by the
   gospel. These things he wrote unto them, or made them in themselves and
   their revelation plain and perspicuous. But when all was done, they
   were esteemed by them kmvzr?, as is also the gospel, "a thing foreign"
   and alien unto the minds of men, which they intend not to concern
   themselves in. They will heed the things that are cognate unto the
   principles of their nature, things morally good or evil; but for the
   hidden wisdom of God in the mystery of the gospel, it is esteemed by
   them as "a strange thing." And innumerable other prejudices of the same
   nature doth this darkness fill the minds of men withal, whereby they
   are powerfully, and, as unto any light or strength of their own,
   invincibly, kept off from receiving of spiritual things in a spiritual
   manner.

   4. Again; the power and efficacy of this darkness in and upon the souls
   of unregenerate men will be farther evidenced by the consideration of
   its especial subject, or the nature and use of that faculty which is
   affected with it. This is the mind or understanding. Light and
   knowledge are intellectual virtues or perfections of the mind, and that
   in every kind whatever, whether in things natural, moral, or spiritual.
   The darkness whereof we treat is the privation of spiritual light, or
   the want of it; and therefore are they opposed unto one another: "Ye
   were sometimes darkness, but now are ye light in the Lord," Eph. v. 8.
   It is, therefore, the mind or understanding which is affected with this
   darkness, which is vitiated and depraved by it.

   Now, the mind may be considered two ways:-- (1.) As it is theoretical
   or contemplative, discerning and judging of things proposed unto it. So
   it is its office to find out, consider, discern, and apprehend the
   truth of things. In the case before us, it is the duty of the mind to
   apprehend, understand, and receive, the truths of the gospel as they
   are proposed unto it, in the manner of and unto the end of their
   proposal. This, as we have manifested, by reason of its depravation, it
   neither doth nor is able to do, John i. 5; 1 Cor. ii. 14. (2.) It may
   be considered as it is practical, as to the power it hath to direct the
   whole soul, and determine the will unto actual operation, according to
   its light. I shall not inquire at present whether the will, as to the
   specification of its acts, do necessarily follow the determination of
   the mind or practical understanding. I aim at no more but that it is
   the directive faculty of the soul as unto all moral and spiritual
   operations. Hence it follows:--

   (1.) That nothing in the soul, nor the will and affections, can will,
   desire, or cleave unto any good, but what is presented unto them by the
   mind, and as it is presented. That good, whatever it be, which the mind
   cannot discover, the will cannot choose nor the affections cleave unto.
   All their actings about and concerning them are not such as answer
   their duty. This our Saviour directs us to the consideration of, Matt.
   vi. 22, 23, "The light of the body is the eye: if therefore thine eye
   be single, thy whole body shall be full of light. But if thine eye be
   evil, thy whole body shall be full of darkness. If therefore the light
   that is in thee be darkness, how great is that darkness!" As the eye is
   naturally the light of the body, or the means thereof, so is the mind
   unto the soul. And if darkness be in the eye, not only the eye but the
   whole body is in darkness, because in the eye alone is the light of the
   whole; so if the mind be under darkness, the whole soul is so also,
   because it hath no light but by the mind. And hence both is
   illumination sometimes taken for the whole work of conversion unto God,
   and the spiritual actings of the mind, by the renovation of the Holy
   Ghost, are constantly proposed as those which precede any gracious
   actings in the will, heart, and life; as we shall show afterward.

   (2.) As the soul can no way, by any other of its faculties, receive,
   embrace, or adhere unto that good in a saving manner which the mind
   doth not savingly apprehend; so where the mind is practically deceived,
   or any way captivated under the power of prejudices, the will and the
   affections can no way free themselves from entertaining that evil which
   the mind hath perversely assented unto. Thus, where the mind is
   reprobate or void of a sound judgment, so as to call good evil, and
   evil good, the heart, affections, and conversation will be conformable
   thereunto, Rom. i. 28-32. And in the Scripture the deceit of the mind
   is commonly laid down as the principle of all sin whatever, 1 Tim. ii.
   14; Heb. iii. 12, 13; 2 Cor. xi. 3.

   And this is a brief delineation of the state of the mind of man whilst
   unregenerate, with respect unto spiritual things. And from what hath
   been spoken, we do conclude that the mind in the state of nature is so
   depraved, vitiated, and corrupted, that it is not able, upon the
   proposal of spiritual things unto it in the dispensation and preaching
   of the gospel, to understand, receive, and embrace them in a spiritual
   and saving manner, so as to have the sanctifying power of them thereby
   brought into and fixed in the soul, without an internal, especial,
   immediate, supernatural, effectual, enlightening act of the Holy Ghost;
   which what it is, and wherein it doth consist, shall be declared.
     __________________________________________________________________

   [89] See Samuel Parker's "Defence and Continuation of the
   Ecclesiastical Polity." -- Ed.

   [90] "Dico veterem Nativitatem atque adeo omnes vires naturæ, quæ
   naturali propagatione transfunduntur in sobolem in scriptura damnari;
   maledictam cordis nostri imaginationem, rationem, os, manus, pedes
   peccato et tenebris involuta in nobis omnia." -- Johan. Ferus in Evang.
   Joh. cap. i. v. 23. "Fide perdita, spe relicta, intelligentia obcæcata,
   voluntate captiva, homo quo in se reparetur non invenit." -- De Vocat.
   Gent. lib. vii. cap. 3.

   [91] "Si quis per naturæ vigorem evangelizanti predicationi nos
   consentire posse confirmet absque illuminatione Spiritus Sancti;
   hæretico fallitur spiritu." -- Conc. Arausic. ii. can. 7.

   [92] In the sense of "placed before," "presented." -- Ed.

   [93] See treatise, "Communion with God," and his "Vindication" of it in
   reply to Dr Sherlock, vol ii. -- Ed.

   [94] "Quomodo nempe lux incassum circumfundit oculos cæcos vel clausos,
   ita animalis homo non percipit ea quæ sunt Spiritus Dei." -- 1 Cor. ii.
   14; Bernard. Ser. i. sup. Cantic.

   [95] "Si quis per naturæ vigorem bonum aliquod quod ad salutem pertinet
   vitæ æternæ, cogitare ut expedit, aut eligere, sive salutari, id est,
   Evangelicæ prædicationi consentire posse confirmat, absque
   illuminatione et inspiratione Spiritus Sancti, qui dat omnibus
   suavitatem consentiendo et credendo veritati, hæretico fallitur
   spiritu." -- Conc. Arausic. ii. can. 7."Ideo dictum est quia nullus
   hominum illuminatur nisi illo lumine veritatis quod Deus est; ne
   quisquam putaret ab eo se illuminari, a quo aliquid audit ut discat,
   non dico si quenquam magnum hominem, sed nec si angelum ei contingat
   habere doctorem. Adhibetur enim sermo veritatis extrinsecus vocis
   ministerio corporali; verumtamen neque qui plantat est aliquid, neque
   qui rigat, sed qui incrementum dat Deus. Audit quippe homo dicentem vel
   hominem vel angelum, sed ut sentiat et cognoscat verum esse quod
   dicitur, illo lumine mens ejus intus aspergitur, quod æternum manet,
   quod etiam in tenebris lucet." -- August. de Peccat. Meritis et
   Remissione, lib. i. cap. 25.

   [96] Tois psuchrois, ex editione Parisiensi, 1733. -- Ed.

   [97] "Firmissime tene et nullatenus dubites, posse quidem hominem, quem
   nec ignorantia literarum, neque aliqua prohibet imbecillitas vel
   adversitas, verba sanctæ legis et evangelii sive legere sive ex ore
   cujusquam prædicatoris audire; sed divinis mandatis obedire neminem
   posse, nisi quem Deus gratiâ suâ prævenerit, ut quod audit corpore,
   etiam corde percipiat et æcepta divinitus bonâ voluntate atque virtute,
   mandata Dei facere et velit et possit." -- August. de Fide ad Petrum,
   cap. 34.

   [98] "Magnum aliquid Pelagiani se scire putant quando dicunt, non
   juberet Deus quod sciat non posse ab homine fieri; quis hoc nesciat?
   sed ideo jubet aliqua quæ non possumus ut noverimus quid ab illo petere
   debeamus. Ipsa enim est quæ orando impetrat, quod lex imperat." --
   August. de Grat. et Lib. Arbit. cap. 19."Mandando impossibilia non
   prævaricatores homines fecit, sed humiles; ut omne os obstruatur; et
   subditus fiat omnis mundus Deo; quia ex operibus legis non
   justificatibur omnis caro coram illo. Accipientes quippe mandatum,
   sentientes defectum, clamabimus in coelum, et miserebitur nostri Deus."
   -- Bernard. Serm. 50, in Cantic.

   [99] "In nullo gloriandum, quia nihil nostrum est." -- Cypr. lib. 3. ad
   Quirin."Fide perdita, spe relicta, intelligentia obcæcata, voluntate
   captiva, homo qua in se reparetur non invenit." -- Prosp. de Vocat.
   Gent. lib. i. cap. 7."Quicunque tribuit sibi bonum quod facit, etiamsi
   nihil videtur mali manibus operari, jam cordis innocentiam perdidit, in
   quo se largitori bonorum prætulit." -- Hieron. in Prov. cap. xvi.
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Chapter IV. Life and death, natural and spiritual, compared.

   Of death in sin -- All unregenerate men spiritually dead -- Spiritual
   death twofold: legal; metaphorical -- Life natural, what it is, and
   wherein it consists -- Death natural, with its necessary consequents --
   The supernatural life of Adam in innocency, in its principle, acts, and
   power -- Differences between it and our spiritual life in Christ --
   Death spiritual a privation of the life we had in Adam; a negation of
   the life of Christ -- Privation of a principle of all life to God --
   Spiritual impotency therein -- Differences between death natural and
   spiritual -- The use of precepts, promises, and threatenings -- No man
   perisheth merely for want of power -- No vital acts in an state of
   death -- The way of the communication of spiritual life -- Of what
   nature are the best works of persons unregenerate -- No disposition
   unto spiritual life under the power of spiritual death.

   Another description that the Scripture gives of unregenerate men, as to
   their state and condition, is, that they are spiritually dead; and
   hence, in like manner, it follows that there is a necessity of an
   internal, powerful, effectual work of the Holy Ghost on the souls of
   men, to deliver them out of this state and condition by regeneration.
   And this principally respects their wills and affections, as the
   darkness and blindness before described doth their minds and
   understandings. There is a spiritual life whereby men live unto God;
   this they being strangers unto and alienated from, are spiritually
   dead. And this the Scripture declares concerning all unregenerate
   persons, partly in direct words, and partly in other assertions of the
   same importance. Of the first sort the testimonies are many and
   express: Eph. ii. 1, "Ye were dead in trespasses and sins;" Verse 5,
   "When we were dead in sins;" Col. ii. 13, "And ye being dead in your
   sins, and the uncircumcision of your flesh;" 2 Cor. v. 14, "If one died
   for all, then were all dead;" Rom. v. 15, "Through the offence of one
   many are dead;" Verse 12, "Death passed upon all men, for that all have
   sinned." And the same is asserted in the second way, where the recovery
   and restoration of men by the grace of Christ is called their
   "quickening," or the bestowing of a new life upon them: for this
   supposeth that they were dead, or destitute of that life which in this
   revivification is communicated unto them; for that alone can be said to
   be quickened which was dead before. See Eph. ii. 5; John v. 21, vi. 63.

   This death that unregenerate persons are under is twofold:--

   1. Legal, with reference unto the sentence of the law. The sanction of
   the law was, that upon sin man should die: "In the day that thou eatest
   thereof thou shalt die the death," Gen. ii. 17. Upon this sentence Adam
   and all his posterity became dead in law, morally dead, or obnoxious
   unto death penally, and adjudged unto it. This death is intended in
   some of the places before mentioned; as Rom. v. 12, and it may be also,
   2 Cor. v. 14: for as Christ died, so were all dead. He died penally
   under the sentence of the law, and all were obnoxious unto death, or
   dead on that account. But this is not the death which I intend, neither
   are we delivered from it by regeneration, but by justification, Rom.
   viii. 1.

   2. There is in them a spiritual death, called so metaphorically, from
   the analogy and proportion that it bears unto death natural. Of great
   importance it is to know the true nature hereof, and how by reason
   thereof unregenerate men are utterly disabled from doing any thing that
   is spiritually good, until they are quickened by the almighty power and
   irresistible efficacy of the Holy Ghost. Wherefore, to declare this
   aright, we must consider the nature of life and death natural, in
   allusion whereunto the spiritual estate of unregenerate men is thus
   described.

   Life in general, or the life of a living creature, is "Actus
   vivificantis in vivificatum [100] per unionem utriusque;" -- "The act
   of a quickening principle on a subject to be quickened, by virtue of
   their union." And three things are to be considered in it:--

   1. The principle of life itself; and this in man is the rational,
   living soul, called nsmt chyym? : Gen. ii. 7, "God breathed into his
   nostrils the breath of life, and man became a living soul." Having
   formed the body of man of the dust of the earth, he designed him a
   principle of life superior unto that of brute creatures, which is but
   the exurgency and spirit of their temperature and composition, though
   peculiarly educed by the formative virtue and power of the Holy Ghost,
   as hath been before declared. He creates for him, therefore, a
   separate, distinct, animating soul, and infuseth it into the matter
   prepared for its reception. And as he did thus in the beginning of the
   creation of the species or kind of the human race, in its first
   individuals, so he continueth to do the same in the ordinary course of
   the works of his providence for the continuation of it; for having
   ordained the preparation of the body by generation, he immediately
   infuseth into it the "living soul," the "breath of life."

   2. There is the "actus primus," or the quickening act of this principle
   on the principle quickened, in and by virtue of union. Hereby the whole
   man becomes nphs chyh?, -- a "living soul;" psuchikos anthropos, -- a
   person quickened by a vital principle, and enabled for all naturally
   vital actions.

   3. There are the acts of this life itself; and they are of two sorts:--
   (1.) Such as flow from life as life. (2.) Such as proceed from it as
   such a life, from the principle of a rational soul. Those of the first
   sort are natural and necessary, as are all the actings and energies of
   the senses, and of the locomotive faculty, as also what belongs unto
   the receiving and improving of nutriment. These are acts of life,
   whence the psalmist proves idols to be dead things from the want of
   them; so far are they from having a divine life, as that they have no
   life at all, Ps. cxv. 4-7. These are acts of life as life, inseparable
   from it; and their end is, to preserve the union of the whole between
   the quickening and quickened principles. (3.) There are such acts of
   life as proceed from the especial nature of this quickening principle.
   Such are all the elicit [101] and imperate [102] acts of our
   understandings and wills; all actions that are voluntary, rational, and
   peculiarly human. These proceed from that special kind of life which is
   given by the especial quickening principle of a rational soul.

   Hence it is evident wherein death natural doth consist; and three
   things may be considered in it:-- 1. The separation of the soul from
   the body. Hereby the act of infusing the living soul ceaseth unto all
   its ends; for as a principle of life unto the whole, it operates only
   by virtue of its union with the subject to be quickened by it. 2. A
   cessation of all vital actings in the quickened subject; for that union
   from whence they should proceed is dissolved. 3. As a consequent of
   these, there is in the body an impotency for and an ineptitude unto all
   vital operations. Not only do all operations of life actually cease,
   but the body is no more able to effect them. There remains in it,
   indeed, "potentia obedientialis," a "passive power" to receive life
   again, if communicated unto it by an external efficient cause, -- so
   the body of Lazarus being dead had a receptive power of a living soul,
   -- but an active power to dispose itself unto life or vital actions it
   hath not.

   From these things we may, by a just analogy, collect wherein life and
   death spiritual do consist. And to that end some things must be
   previously observed; as, -- 1. That Adam in the state of innocency,
   besides his natural life, whereby he was a living soul, had likewise a
   supernatural life with respect unto its end, whereby he lived unto God.
   This is called the "life of God," Eph. iv. 18, which men now in the
   state of nature are alienated from; -- the life which God requires, and
   which hath God for its object and end. And this life was in him
   supernatural: for although it was concreated in and with the rational
   soul, as a perfection due unto it, in the state wherein and with
   respect unto the end for which it was made, yet it did not naturally
   flow from the principles of the rational soul; nor were the principles,
   faculties, or abilities of it, inseparable from those of the soul
   itself, being only accidental perfections of them, inlaid in them by
   especial grace. This life was necessary unto him with respect unto the
   state wherein and the end for which he was made. He was made to live
   unto the living God, and that in a peculiar manner; -- to live unto his
   glory in this world, by the discharge of the rational and moral
   obedience required of him; and to live afterward in his glory and the
   eternal enjoyment of him, as his chiefest good and highest reward. That
   whereby he was enabled hereunto was that life of God, which we are
   alienated from in the state of nature. 2. In this life, as in life in
   general, three things are to be considered:-- (1.) Its principle; (2.)
   Its operation; (3.) Its virtue; or habit, act, and power.

   (1.) There was a quickening principle belonging unto it; for every life
   is an act of a quickening principle. This in Adam was the image of God,
   or an habitual conformity unto God, his mind and will, wherein the
   holiness and righteousness of God himself was represented, Gen. i. 26,
   27. In this image he was created, or it was concreated with him, as a
   perfection due to his nature in the condition wherein he was made. This
   gave him an habitual disposition unto all duties of that obedience that
   was required of him; it was the rectitude of all the faculties of his
   soul with respect unto his supernatural end, Eccles. vii. 29.

   (2.) There belonged unto it continual actions from, or by virtue of,
   and suitable unto, this principle. All the acts of Adam's life should
   have been subordinate unto his great moral end. In all that he did he
   should have lived unto God, according unto the law of that covenant
   wherein he walked before him. And an acting in all things suitably unto
   the light in his mind, unto the righteousness and holiness in his will
   and affections, that uprightness, or integrity, or order, that was in
   his soul, was his living unto God.

   (3.) He had herewithal power or ability to continue the principle of
   life in suitable acts of it, with respect unto the whole obedience
   required of him; that is, he had a sufficiency of ability for the
   performance of any duty, or of all, that the covenant required.

   And in these three [things] did the supernatural life of Adam in
   innocency consist; and it is that which the life whereunto we are
   restored by Christ doth answer. It answers unto it, I say, and supplies
   its absence with respect unto the end of living unto God according unto
   the new covenant that we are taken into; for neither would the life of
   Adam be sufficient for us to live unto God according to the terms of
   the new covenant, nor is the life of grace we now enjoy suited to the
   covenant wherein Adam stood before God. Wherefore, some differences
   there are between them, the principal whereof may be reduced into two
   heads:--

   1. The principle of this life was wholly and entirely in man himself.
   It was the effect of another cause, of that which was without him, --
   namely, the good-will and power of God; but it was left to grow on no
   other root but what was in man himself. It was wholly implanted in his
   nature, and therein did its springs lie. Actual excitations, by
   influence of power from God, it should have had; for no principle of
   operation can subsist in an independence of God, nor apply itself unto
   operation without his concurrence. But in the life whereunto we are
   renewed by Jesus Christ, the fountain and principle of it is not in
   ourselves, but in him, as one common head unto all that are made
   partakers of him. He is "our life;" and our life (as to the spring and
   fountain of it) is hid with him in God, Col. iii. 3, 4; for he
   quickeneth us by his Spirit, Rom. viii. 11. And our spiritual life, as
   in us, consists in the vital actings of this Spirit of his in us; for
   "without him we can do nothing," John xv. 5. By virtue hereof we "walk
   in newness of life," Rom. vi. 4. We live, therefore, hereby; yet not so
   much we, as "Christ liveth in us," Gal. ii. 20.

   2. There is a difference between these lives with respect unto the
   object of their vital acts, for the life which we now lead by the faith
   of the Son of God hath sundry objects of its actings which the other
   had not; for whereas all the actings of our faith and love, -- that is,
   all our obedience, -- doth respect the revelation that God makes of
   himself and his will unto us, there are now new revelations of God in
   Christ, and consequently new duties of obedience required of us; as
   will afterward appear. And other such differences there are between
   them. The life which we had in Adam and that which we are renewed unto
   in Christ Jesus are so far of the same nature and kind, as our apostle
   manifests in sundry places, Eph. iv. 23, 24, Col. iii. 10, as that they
   serve to the same end and purpose.

   There being, therefore, this twofold spiritual life, or ability of
   living unto God, that which we had in Adam and that which we have in
   Christ, we must inquire with reference unto which of these it is that
   unregenerate men are said to be spiritually dead, or dead in trespasses
   and sins. Now this, in the first place, hath respect unto the life we
   had in Adam; for the deprivation of that life was in the sanction of
   the law, "Thou shalt die the death." This spiritual death is comprised
   therein, and that in the privation of that spiritual life, or life unto
   God, which unregenerate men never had, neither de facto nor de jure, in
   any state or condition. Wherefore, with respect hereunto they are dead
   only negatively, -- they have it not; but with respect unto the life we
   had in Adam, they are dead privatively, -- they have lost that power of
   living unto God which they had.

   From what hath been discoursed, we may discover the nature of this
   spiritual death, under the power whereof all unregenerate persons do
   abide: for there are three things in it: 1. A privation of a principle
   of spiritual life enabling us to live unto God; 2. A negation of all
   spiritual, vital acts, -- that is, of all acts and duties of holy
   obedience, acceptable unto God, and tending to the enjoyment of him; 3.
   A total defect and want of power for any such acts whatever. All these
   are in that death which is a privation of life, such as this is.

   First, There is in it a privation of a principle of spiritual life,
   namely, of that which we had before the entrance of sin, or a power of
   living unto God according to the covenant of works; and a negation of
   that which we have by Christ, or a power of living unto God according
   to the tenor of the covenant of grace. Those, therefore, who are thus
   dead have no principle or first power of living unto God, or for the
   performance of any duty to be accepted with him, in order to the
   enjoyment of him, according to either covenant. It is with them, as to
   all the acts and ends of life spiritual, as it is with the body, as to
   the acts and ends of life natural, when the soul is departed from it.
   Why else are they said to be dead?

   It is objected "That there is a wide difference between death natural
   and spiritual. In death natural, the soul itself is utterly removed and
   taken from the body; but in death spiritual it continues. A man is
   still, notwithstanding this spiritual death, endowed with an
   understanding, will, and affections; and by these are men enabled to
   perform their duty unto God, and yield the obedience required of them."

   Ans. 1. In life spiritual the soul is unto the principle of it as the
   body is unto the soul in life natural; for in life natural the soul is
   the quickening principle, and the body is the principle quickened. When
   the soul departs, it leaves the body with all its own natural
   properties, but utterly deprived of them which it had by virtue of its
   union with the soul. So in life spiritual, the soul is not, in and by
   its essential properties, the quickening principle of it, but it is the
   principle that is quickened. And when the quickening principle of
   spiritual life departs, it leaves the soul with all its natural
   properties entire as to their essence, though morally corrupted; but of
   all the power and abilities which it had by virtue of its union with a
   quickening principle of spiritual life, it is deprived. And to deny
   such a quickening principle of spiritual life, superadded unto us by
   the grace of Christ, distinct and separate from the natural faculties
   of the soul, is, upon the matter, to renounce the whole gospel It is
   all one as to deny that Adam was created in the image of God which he
   lost, and that we are renewed unto the image of God by Jesus Christ.
   Hence, 2. Whatever the soul acts in spiritual things by its
   understanding, will, and affections, as deprived of or not quickened by
   this principle of spiritual life, it doth it naturally, not
   spiritually, as shall be instantly made to appear.

   There is, therefore, in the first place, a disability or impotency unto
   all spiritual things to be performed in a spiritual manner, in all
   persons not born again by the Spirit; because they are spiritually
   dead. Whatever they can do, or however men may call what they do,
   unless they are endowed with a quickening principle of grace, they can
   perform no act spiritually vital, no act of life whereby we live to
   God, or that is absolutely accepted with him. Hence it is said, "The
   carnal mind is enmity against God: for it is not subject to the law of
   God, neither indeed can be," Rom. viii. 7. "So then they that are in
   the flesh cannot please God," verse 8. Men may cavil whilst they please
   about this carnal mind, and contend that it is only the sensitive part
   of the soul, or the affections, as corrupted by prejudices and [by]
   depraved habits of vice, two things are plain in the text; first, That
   this carnal mind is in all mankind, whoever they be, who are not
   partakers of the Spirit of God and his quickening power; secondly, That
   where it is, there is a disability of doing any thing that should
   please God: which is the sum of what we contend for, and which men may
   with as little a disparagement of their modesty deny as reject the
   authority of the apostle. So our Saviour, as to one instance, tells us
   that "no man can come to him except the Father draw him," John vi. 44.
   And so is it figuratively expressed where, all men being by nature
   compared unto evil trees, it is affirmed of them that they cannot bring
   forth good fruit unless their nature be changed, Matt. vii. 18, xii.
   33. And this disability as to good is also compared by the prophet unto
   such effects as lie under a natural impossibility of accomplishment,
   Jer. xiii. 23. We contend not about expressions. This is that which the
   Scripture abundantly instructeth us in: There is no power in men by
   nature whereby they are of themselves, -- upon the mere proposal of
   their duty in spiritual obedience, and exhortations from the word of
   God unto the performance of it, accompanied with all the motives which
   are meet and suited to prevail with them thereunto, -- [able] to
   perceive, know, will, or do any thing in such a way or manner as that
   it should be accepted with God, with respect unto our spiritual life
   unto him, according to his will, and future enjoyment of him, without
   the efficacious infusion into them, or creation in them, of a new
   gracious principle or habit enabling them thereunto; and that this is
   accordingly wrought in all that believe by the Holy Ghost, we shall
   afterward declare.

   But it will be objected, and hath against this doctrine been ever so
   since the days of Pelagius, "That a supposition hereof renders all
   exhortations, commands, promises, and threatenings, -- which comprise
   the whole way of the external communication of the will of God unto us,
   -- vain and useless; for to what purpose is it to exhort blind men to
   see or dead men to live, or to promise rewards unto them upon their so
   doing? Should men thus deal with stones, would it not be vain and
   ludicrous, and that because of their impotency to comply with any such
   proposals of our mind unto them; and the same is here supposed in men
   as to any ability in spiritual things."

   Ans. 1. There is nothing, in the highest wisdom, required in the
   application of any means to the producing of an effect, but that in
   their own nature they are suited thereunto, and that the subject to be
   wrought upon by them is capable of being affected according as their
   nature requires. [103] And thus exhortations, with promises and
   threatenings, are in their kind, as moral instruments, suited and
   proper to produce the effects of faith and obedience in the minds of
   men. And the faculties of their souls, their understandings, wills, and
   affections, axe meet to be wrought upon by them unto that end; for by
   men's rational abilities they are able to discern their nature and
   judge of their tendency. And because these faculties are the principle
   and subject of all actual obedience, it is granted that there is in man
   a natural, remote, passive power to yield obedience unto God, which yet
   can never actually put forth itself without the effectual working of
   the grace of God, not only enabling but working in them to will and to
   do.

   2. Exhortations, promises, and threatenings respect not primarily our
   present ability, but our duty. Their end is, to declare unto us, not
   what we can do, but what we ought to do; and this is done fully in
   them. On the other hand, make a general rule, that what God commands or
   exhorts us unto, with promises made unto our obedience, and
   threatenings annexed unto a supposition of disobedience, we have power
   in and of ourselves to do, or we are of ourselves able to do, and you
   quite evacuate the grace of God, or at least make it only useful for
   the more easy discharge of our duty, not necessary unto the very being
   of duty itself; which is the Pelagianism anathematized by so many
   councils of old. But in the church it hath hitherto been believed that
   the command directs our duty, but the promise gives strength for the
   performance of it.

   3. God is pleased to make these exhortations and promises to be
   "vehicula gratiæ," -- the means of communicating spiritual life and
   strength unto men; and he hath appointed them unto this end, because,
   considering the moral and intellectual faculties of the minds of men,
   they are suited thereunto. Hence, these effects are ascribed unto the
   word, which really are wrought by the grace communicated thereby, James
   i. 18; 1 Pet. i. 23. And this, in their dispensation under the covenant
   of grace, is their proper end. God may, therefore, wisely make use of
   them, and command them to be used towards men, notwithstanding all
   their own disability savingly to comply with them, seeing he can, will,
   and doth himself make them effectual unto the end aimed at.

   But it will be farther objected, "That if men are thus utterly devoid
   of a principle of spiritual life, of all power to live unto God, --
   that is, to repent, believe, and yield obedience, -- is it righteous
   that they should perish eternally merely for their disability, or their
   not doing that which they are not able to do? This would be to require
   brick and to give no straw, yea, to require much where nothing is
   given. But the Scripture everywhere chargeth the destruction of men
   upon their wilful sin, not their weakness or disability."

   Ans. 1. Men's disability to live to God is their sin. Whatever,
   therefore, ensues thereon may be justly charged on them. It is that
   which came on us by the sin of our nature in our first parents, all
   whose consequents are our sin and our misery, Rom. v. 12. Had it
   befallen us without a guilt truly our own, according to the law of our
   creation and covenant of our obedience, the case would have been
   otherwise; but on this supposition (sufficiently confirmed elsewhere),
   those who perish do but feed on the fruit of their own ways.

   2. In the transactions between God and the souls of men, with respect
   unto their obedience and salvation, there is none of them but hath a
   power in sundry things, as to some degrees and measures of them, to
   comply with his mind and will, which they voluntarily neglect; and this
   of itself is sufficient to bear the charge of their eternal ruin. But,
   --

   3. No man is so unable to live unto God, to do any thing for him, but
   that withal he is able to do any thing against him. There is in all men
   by nature a depraved, vicious habit of mind, wherein they are alienated
   from the life of God; and there is no command given unto men for
   evangelical faith or obedience, but they can and do put forth a free
   positive act of their wills in the rejection of it, either directly or
   interpretatively, in preferring somewhat else before it. As "they
   cannot come to Christ except the Father draw them," so "they will not
   come that they may have life;" wherefore their destruction is just and
   of themselves.

   This is the description which the Scripture giveth us concerning the
   power, ability, or disability, of men in the state of nature, as unto
   the performance of spiritual things. By some it is traduced as
   fanatical and senseless; which the Lord Christ must answer for, not we,
   for we do nothing but plainly represent what he hath expressed in his
   word; and if it be "foolishness" unto any, the day will determine where
   the blame must lie.

   Secondly, There is in this death an actual cessation of all vital acts.
   From this defect of power, or the want of a principle of spiritual
   life, it is that men in the state of nature can perform no vital act of
   spiritual obedience, -- nothing that is spiritually good, or saving, or
   acceptable with God, according to the tenor of the new covenant; which
   we shall, in the second place, a little explain.

   The whole course of our obedience to God in Christ is the "life of
   God," Eph. iv. 18, -- that life which is from him in a peculiar manner,
   whereof he is the especial author, and whereby we live unto him, --
   which is our end. And the gospel, which is the rule of our obedience,
   is called "The words of this life," Acts v. 20, -- that which guides
   and directs us how to live to God. Hence all the duties of this life
   are vital acts, spiritually vital acts, acts of that life whereby we
   live to God.

   Where, therefore, this life is not, all the works of men are dead
   works. Where persons are dead in sin, their works are "dead works."
   They are so all of them, either in their own nature, or with respect
   unto them by whom they are performed, Heb. ix. 14. They are dead works
   because they proceed not from a principle of life, are unprofitable as
   dead things, Eph. v. 11, and end in death eternal, James i. 15.

   We may, then, consider how this spiritual life, which enableth us unto
   these vital acts, is derived and communicated unto us:--

   1. The original spring and fountain of this life is with God: Ps.
   xxxvi. 9, "With thee is the fountain of life." The sole spring of our
   spiritual life is in an especial way and manner in God. And hence our
   life is said to be "hid with Christ in God," Col. iii. 3; that is, as
   to its internal producing and preserving cause. But it is thus also
   with respect unto all life whatever. God is the "living God." All other
   things are in themselves but dead things; their life, whatever it be,
   is in him efficiently and eminently, and in them it is purely
   derivative. Wherefore, --

   2. Our spiritual life, as unto the especial nature of it, is
   specificated and discerned from a life of any other kind, in that the
   fulness of it is communicated unto the Lord Christ as mediator, Col. i.
   19; and from his fullness we do receive it, John i. 16. There is a
   principle of spiritual life communicated unto us from his fullness
   thereof, whence he quickeneth whom he pleaseth. Hence he is said to be
   "our life," Col. iii. 4. And in our life, it is not so much we who
   live, as "Christ that liveth in us," Gal. ii. 20; because we act
   nothing but as we are acted by virtue and power from him, 1 Cor. xv.
   10.

   3. The fountain of this life being in God, and the fullness of it being
   laid up in Christ for us, he communicates the power and principle of it
   unto us by the Holy Ghost, Rom. viii. 11. That he is the immediate
   efficient cause hereof, we shall afterward fully evince and declare.
   But yet he doth it so as to derive it unto us from Jesus Christ, Eph.
   iv. 15, 16; for he is "the life," and "without him," or power
   communicated from him, "we can do nothing," John xv. 5.

   4. This spiritual life is communicated unto us by the Holy Ghost,
   according unto and in order for the ends of the new covenant: for this
   is the promise of it, That God will first write his law in our hearts,
   and then we shall walk in his statutes; that is, the principle of life
   must precede all vital acts. From this principle of life, thus derived
   and conveyed unto us, are all those vital acts whereby we live to God.
   Where this is not, -- as it is not in any that are "dead in sins," for
   from the want hereof are they denominated "dead," -- no act of
   obedience unto God can so be performed as that it should be an act of
   the "life of God;" and this is the way whereby the Scripture doth
   express it. The same thing is intended when we say in other words, that
   without an infused habit of internal inherent grace, received from
   Christ by an efficacious work of the Spirit, no man can believe or obey
   God, or perform any duty in a saving manner, so as it should be
   accepted with him. And if we abide not in this principle, we let in the
   whole poisonous flood of Pelagianism into the church. To say that we
   have a sufficiency in ourselves so much as to think a good thought, or
   to do any thing as we ought, any power, any ability that is our own, or
   in us by nature, however externally excited and guided by motives,
   directions, reasons, encouragements, of what sort soever, to believe or
   obey the gospel savingly in any one instance, is to overthrow the
   gospel and the faith of the catholic church in all ages.

   But it may be objected, "That whereas many unregenerate persons may and
   do perform many duties of religious obedience, if there be nothing of
   spiritual life in them then are they all sins, and so differ not from
   the worst things they do in this world, which are but sins; and if so,
   unto what end should they take pains about them? Were it not as good
   for them to indulge unto their lusts and pleasures, seeing all comes to
   one end? It is all sin, and nothing else. Why do the dispensers of the
   gospel press any duties on such as they know to be in that estate? What
   advantage shall they have by a compliance with them? Were it not better
   to leave them to themselves, and wait for their conversion, than to
   spend time and labour about them to no purpose?"

   Ans. 1. It must be granted that all the duties of such persons are in
   some sense sins. It was the saying of Austin, [104] that the virtues of
   unbelievers are splendida peccata. This some are now displeased with;
   but it is easier to censure him than to confute him. Two things attend
   in every duty that is properly so:-- (1.) That it is accepted with God;
   and, (2.) That it is sanctified in them that do it. But neither of
   these is in the duties of unregenerate men; for they have not faith,
   and "without faith it is impossible to please God," Heb. xi. 6. And the
   apostle also assures us that unto the defiled and unbelieving, -- that
   is, all unsanctified persons, not purified by the Spirit of grace, --
   all things are unclean, because their consciences and minds are
   defiled, Tit. i. 15. So their praying is said to be an "abomination,"
   and their plowing "sin." It doth not, therefore, appear what is
   otherwise in them or to them. But as there are good duties which have
   sin adhering to them, Isa. lxiv. 6, so there are sins which have good
   in them; for bonum oritur ex integris, malum ex quocunque defectu. Such
   are the duties of men unregenerate. Formally, and unto them, they are
   sin; materially, and in themselves, they are good. This gives them a
   difference from, and a preference above, such sins as are every way
   sinful. As they are duties, they are good; as they are the duties of
   such persons, they are evil, because necessarily defective in what
   should preserve them from being so. And on this ground they ought to
   attend unto them, and may be pressed thereunto.

   2. That which is good materially and in itself, though vitiated from
   the relation which it hath to the person by whom it is performed, is
   approved, and hath its acceptation in its proper place; for duties may
   be performed two ways:-- (1.) In hypocrisy and pretence. So they are
   utterly abhorred of God, in matter and manner. That is such a poisonous
   ingredient as vitiates the whole, Isa. i. 11-15; Hos. i. 4. (2.) In
   integrity, according unto present light and conviction; which, for the
   substance of them, are approved. And no man is to be exhorted to do any
   thing in hypocrisy: see Matt. x. 26. And on this account also, that the
   duties themselves are acceptable, men may be pressed to them. But, --

   3. It must be granted that the same duty, for the substance of it in
   general, and performed according to the same rule as to the outward
   manner of it, may be accepted in or from one and rejected in or from
   another. So was it with the sacrifices of Cain and Abel. And not only
   so, but the same rejected duty may have degrees of evil for which it is
   rejected, and be more sinful in and unto one than unto another. But we
   must observe, that the difference doth not relate merely unto the
   different states of the persons by whom such are performed, -- as,
   because one is in the state of grace, whose duties are accepted, and
   another in the state of nature, whose duties are rejected, as their
   persons are: for although the acceptation of our persons be a necessary
   condition for the acceptation of our duties, as God first had respect
   unto Abel, and then unto his offering, yet there is always a real
   specifical difference between the duties themselves whereof one is
   accepted and the other rejected, although, it may be, unto us it be
   every way imperceptible; as in the offerings of Cain and Abel, that of
   Abel was offered in faith, the defect whereof in the other caused it to
   be refused. Suppose duties, therefore, to be every way the same, as to
   the principles, rule, and ends, or whatever is necessary to render them
   good in their kind, and they would be all equally accepted with God, by
   whomsoever they are performed, for he is "no respecter of persons." But
   this cannot be but where those that perform them are partakers of the
   same grace. It is, therefore, the wills of men only that vitiate their
   duties, which are required of them as good; and if so, they may justly
   be required of them. The defect is not immediately in their state, but
   in their wills and their perversity.

   4. The will of God is the rule of all men's obedience. This they are
   all bound to attend unto; and if what they do, through their own
   defect, prove eventually sin unto them, yet the commandment is just and
   holy, and the observance of it justly prescribed unto them. The law is
   the moral cause of the performance of the duties it requires, but not
   of the sinful manner of their performance; and God hath not lost his
   right of commanding men, because they by their sin have lost their
   power to fulfil his command. And if the equity of the command doth
   arise from the proportioning of strength that men have to answer it, he
   that contracts the highest moral disability that depraved habits of
   mind can introduce or a course of sinning produce in him, is freed from
   owing obedience unto any of God's commands, seeing all confess that
   such a habit of sin may be contracted as will deprive them in whom it
   is of all power of obedience! Wherefore, --

   5. Preachers of the gospel and others have sufficient warrant to press
   upon all men the duties of faith, repentance, and obedience, although
   they know that in themselves they have not a sufficiency of ability for
   their due performance; for, -- (1.) It is the will and command of God
   that so they should do, and that is the rule of all our duties. They
   are not to consider what man can do or will do, but what God requires.
   To make a judgment of men's ability, and to accommodate the commands of
   God unto them accordingly, is not committed unto any of the sons of
   men. (2.) They have a double end in pressing on men the observance of
   duties, with a supposition of the state of impotency described:-- [1.]
   To prevent them from such courses of sin as would harden them, and so
   render their conversion more difficult, if not desperate. [2.] To
   exercise a means appointed of God for their conversion, or the
   communication of saving grace unto them. Such are God's commands, and
   such are the duties required in them. In and by them God doth use to
   communicate of his grace unto the souls of men; not with respect unto
   them as their duties, but as they are ways appointed and sanctified by
   him unto such ends. And hence it follows that even such duties as are
   vitiated in their performance, yet are of advantage unto them by whom
   they are performed; for, -- 1st. By attendance unto them they are
   preserved from many sins. 2d. In an especial manner from the great sin
   of despising God, which ends commonly in that which is unpardonable.
   3d. They are hereby made useful unto others, and many ends of God's
   glory in the world. 4th. They are kept in God's way, wherein they may
   gradually be brought over unto a real conversion unto him.

   Thirdly, In this state of spiritual death there is not, in them who are
   under the power of it, any disposition active and inclining unto life
   spiritual. There is not so in a dead carcase unto life natural. It is a
   subject meet for an external power to introduce a living principle
   into. So the dead body of Lazarus was quickened and animated again by
   the introduction of his soul; but in itself it had not the least active
   disposition nor inclination thereunto. And no otherwise is it with a
   soul dead in trespasses and sins. There is in it potentia
   obedientialis, a power rendering it meet to receive the communications
   of grace and spiritual life; but a disposition thereunto of its own it
   hath not. There is in it a remote power, in the nature of its
   faculties, meet to be wrought upon by the Spirit and grace of God; but
   an immediate power, disposing and enabling it unto spiritual acts, it
   hath not. And the reason is, because natural corruption cleaves unto it
   as an invincible, unmovable habit, constantly inducing unto evil,
   wherewith the least disposition unto spiritual good is not consistent.
   There is in the soul, in the Scripture language (which some call
   "canting"), "the body of the sins of the flesh," Col. ii. 11; which
   unless it be taken away by spiritual circumcision, through the virtue
   of the death of Christ, it will lie dead into eternity. There is,
   therefore, in us that which may be quickened and saved; and this is all
   we have to boast of by nature. Though man by sin be made like the
   beasts that perish, being brutish and foolish in his mind and
   affections, yet he is not so absolutely; he retains that living soul,
   those intellectual faculties, which were the subject of original
   righteousness, and are meet to receive again the renovation of the
   image of God by Jesus Christ.

   But this also seems obnoxious to an objection from the instances that
   are given in the Scripture, and whereof we have experience, concerning
   sundry good duties performed by men unregenerate, and that in a
   tendency unto living unto God, which argues a disposition to spiritual
   good. So Balaam desired to "die the death of the righteous;" and Herod
   "heard John the Baptist gladly, doing many things willingly;" and great
   endeavours after conversion unto God we find in many who never attain
   thereunto. So that to say there is no disposition unto spiritual life
   in any unregenerate person is to make them all equal, which is contrary
   to experience.

   Ans. 1. There is no doubt but that unregenerate men may perform many
   external duties which are good in themselves, and lie in the order of
   the outward disposal of the means of conversion; nor is it questioned
   but they may have real designs, desires, and endeavours after that
   which is presented unto them as their chiefest good; -- but so far as
   these desires or actings are merely natural, there is no disposition in
   them unto spiritual life, or that which is spiritually good. So far as
   they are supernatural, they are not of themselves; for, --

   2. Although there are no preparatory inclinations in men, yet there are
   preparatory works upon them. Those who have not the word, yet may have
   convictions of good and evil, from the authority of God in their
   consciences, Rom. ii. 14, 15. And the law, in the dispensation of it,
   may work men unto many duties of obedience, much more may the gospel so
   do; but whatever effects are hereby produced, they are wrought by the
   power of God, exerted in the dispensation of the word. They are not
   educed out of the natural faculties of the minds of men, but are
   effects of the power of God in them and upon them, for we know that "in
   the flesh there dwelleth no good thing;" and all unregenerate men are
   no more, for "that which is born of the flesh is flesh."

   3. The actings thus effected and produced in men unregenerate are
   neither fruits of, nor dispositions unto spiritual life. Men that are
   spiritually dead may have designs and desires to free themselves from
   dying eternally, but such a desire to be saved is no saving disposition
   unto life.
     __________________________________________________________________

   [100] Vivificandum? according to the translation. -- Ed.

   [101] Elicit, brought into actual existence. -- Ed.

   [102] Imperate, done by the direction of the mind. -- Ed.

   [103] "Magnum aliquid Pelagiani se scire putant quando dicunt, non
   juberet Deus quod scit non posse ab homine fieri, quis hoc nesciat? sed
   ideo jubet aliqua quæ non possumus ut noverimus quid ab illo petere
   debeamus. Ipsa enim est fides quæ orando impetrat, quod lex imperat."
   -- August. de Grat. et Lib. Arbit. cap. xvi."O homo cognosce in
   præceptione quid debeas habere; in corruptione cognosce tuo te vitio
   non habere; in oratione cognosce unde accipias quod vis habere." --
   Idem, de Corrupt. et Grat. cap. iii."Mandando impossibilia, non
   prevaricatores homines fecit, sed humiles; ut omne os obstruatur; et
   subditus fiat omnis mundus Deo. Accipientes nempe mandatum, sentientes
   defectum, clamabimus in coelum." -- Bernard. Serm. 50 in Cant."Quamvis
   dicamus Dei donum esse obedientiam, tamen homines exhortamur ad eam:
   sed illis qui veritatis exhortationem obedienter audiunt, ipsum donum
   Dei datum est, hoc est, obedienter audire; illis autem qui non sic
   audiunt, non est datum." August. de Dono Perseverant. cap. xiv.

   [104] "Manifestissimè patet in impiorum animis nullam habitare
   virtutem; sed omnia opera eorum immunda esse atque polluta, habentium
   sapientiam non spiritualem sed animalem, non coelestem sed terrenam."
   -- Prosper. ad Collat. cap. xiii.

   "Omne etenim probitatis opus nisi semine veræ

   Exoritur fidei, peccatum est, inque reatum

   Vertitur, et sterilis cumulat sibi gloria poenam."
   Prosper. de Ingratis. cap. xvi. 407-409."Multa laudabilia atque miranda
   possunt in homine reperiri, quæ sine charitatis medullis habent quidem
   pietatis similitudinem, sed non habent veritatem." -- Idem, ad Rufin.
   de Lib. Arbit.
     __________________________________________________________________

Chapter V. The nature, causes, and means of regeneration.

   Description of the state of nature necessary unto a right understanding
   of the work of the Spirit in regeneration -- No possibility of
   salvation unto persons living and dying in a state of sin --
   Deliverance from it by regeneration only -- The Holy Ghost the peculiar
   author of this work -- Differences about the manner and nature of it --
   Way of the ancients in explaining the doctrine of grace -- The present
   method proposed -- Conversion not wrought by moral suasion only -- The
   nature and efficacy of moral suasion, wherein they consist --
   Illumination preparatory unto conversion -- The nature of grace morally
   effective only, opened; not sufficient for conversion -- The first
   argument, disproving the working of grace in conversion to be by moral
   suasion only -- The second -- The third -- The fourth -- Wherein the
   work of the Spirit in regeneration positively doth consist -- The use
   and end of outward means -- Real internal efficiency of the Spirit in
   this work -- Grace victorious and irresistible -- The nature of it
   explained; proved -- The manner of God's working by grace on our wills
   farther explained -- Testimonies concerning the actual collation of
   faith by the power of God -- Victorious efficacy of internal grace
   proved by sundry testimonies of Scripture -- From the nature of the
   work wrought by it, in vivification and regeneration -- Regeneration
   considered with respect unto the distinct faculties of the soul; the
   mind, the will, the affections.

   Unto the description we are to give of the work of regeneration, the
   precedent account of the subject of it, or the state and condition of
   them that are to be regenerated, was necessarily to be premised; for
   upon the knowledge thereof doth a due apprehension of the nature of
   that work depend. And the occasion of all the mistakes and errors that
   have been about it, either of old or of late, hath been a
   misunderstanding of the true state of men in their lapsed condition, or
   of nature as depraved. Yea, and those by whom this whole work is
   derided do now countenance themselves therein by their ignorance of
   that state, which they will not learn either from the Scripture or
   experience; for, "natura sic apparet vitiata ut hoc majoris vitii sit
   non videre," as Austin speaks. It is an evidence of the corruption of
   nature, that it disenables the minds of men to discern their own
   corruption. We have previously discharged this work so far as it is
   necessary unto our present purpose. Many other things might be added in
   the explication of it, were that our direct design. Particularly,
   having confined myself to treat only concerning the depravation of the
   mind and will, I have not insisted on that of the affections, which yet
   is effectual to retain unregenerate men under the power of sin; though
   it be far enough from truth that the whole corruption of nature
   consists therein, as some weakly and atheologically have imagined. Much
   less have I treated concerning that increase and heightening of the
   depravation of nature which is contracted by a custom of sinning, as
   unto all the perverse ends of it. Yet this also the Scripture much
   insists upon, as that which naturally and necessarily ensues in all in
   whom it is not prevented by the effectual transforming grace of the
   Spirit of God; and it is that which seals up the impossibility of their
   turning themselves to God, Jer. xiii. 23; Rom. iii. 10-19. But that the
   whole difficulty of conversion should arise from men's contracting a
   habit or custom of sinning is false, and openly contradictory to the
   Scripture. These things are personal evils, and befall individuals,
   through their own default, in various degrees. And we see that amongst
   men, under the same use of means, some are converted unto God who have
   been deeply immersed in an habitual course of open sins, whilst others,
   kept from them by the influence of their education upon their
   inclinations and affections, remain unconverted. So was it of old
   between the publicans and harlots on the one hand, and the Pharisees on
   the other. But my design was only to mention that which is common unto
   all, or wherein all men universally are equally concerned, who are
   partakers of the same human nature in its lapsed condition. And what we
   have herein declared from the Scriptures will guide us in our inquiry
   after the work of the Holy Spirit of grace in our deliverance from it.

   It is evident, and needs no farther confirmation, that persons living
   and dying in this estate cannot be saved. This hitherto hath been
   allowed by all that are called Christians; nor are we to be moved that
   some who call themselves so do begin to laugh at the disease, and
   despise the remedy of our nature. Among those who lay any serious and
   real claim unto Christianity, there is nothing more certain nor more
   acknowledged than that there is no deliverance from a state of misery
   for those who are not delivered from a state of sin. And he who denies
   the necessary perishing of all that live and die in the state of
   corrupted nature, denies all the use of the incarnation and mediation
   of the Son of God: for if we may be saved without the renovation of our
   natures, there was no need nor use of the new creation of all things by
   Jesus Christ, which principally consists therein; and if men may be
   saved under all the evils that came upon us by the fall, then did
   Christ die in vain. Besides, it is frequently expressed that men in
   that state are "enemies to God," "alienated from him," "children of
   wrath," "under the curse;" and if such may be saved, so may devils
   also. In brief, it is not consistent with the nature of God, his
   holiness, righteousness, or truth, with the law or gospel, nor possible
   in the nature of the thing itself, that such persons should enter into
   or be made possessors of glory and rest with God. A deliverance,
   therefore, out of and from this condition is indispensably necessary to
   make us meet for the inheritance of the saints in light.

   This deliverance must be and is by regeneration. The determination of
   our Saviour is positive, both in this and the necessity of it, before
   asserted: John iii. 3, "Except a man be born again," or from above, "he
   cannot see the kingdom of God." Whatever sense the "kingdom of God" is
   taken in, either for that of grace here or of glory hereafter, it is
   all the same as unto our present purpose. There is no interest in it to
   be obtained, no participation of the benefits of it, unless a man be
   born again, unless he be regenerate. And this determination of our
   Saviour, as it is absolute and decretory, so it is applicable unto and
   equally compriseth every individual of mankind. And the work intended
   by their regeneration, or in being born again, which is the spiritual
   conversion and quickening of the souls of men, is everywhere ascribed
   unto them that shall be saved. And although men may have, through their
   ignorance and prejudices, false apprehensions about regeneration and
   the nature of it, or wherein it doth consist, yet, so far as I know,
   all Christians are agreed that it is the way and means of our
   deliverance from the state of sin or corrupted nature, or rather our
   deliverance itself; for this both express testimonies of Scripture and
   the nature of the thing itself put beyond contradiction, Tit. iii. 3-5.
   And those by whom it is exposed unto scorn, who esteem it a ridiculous
   thing for any one to inquire whether he be regenerate or no, will one
   day understand the necessity of it, although, it may be, not before it
   is too late to obtain any advantage thereby.

   The Holy Ghost is the immediate author and cause of this work of
   regeneration. And herein again, as I suppose, we have in general the
   consent of all. Nothing is more in words acknowledged than that all the
   elect of God are sanctified by the Holy Ghost. And this regeneration is
   the head, fountain, or beginning of our sanctification, virtually
   comprising the whole in itself, as will afterward appear. However, that
   it is a part thereof is not to be denied. Besides, as I suppose, it is
   equally confessed to be an effect or work of grace, the actual
   dispensation whereof is solely in the hand of the Holy Spirit. This, I
   say, is in words acknowledged by all, although I know not how some can
   reconcile this profession unto other notions and sentiments which they
   declare concerning it; for setting aside what men do herein themselves,
   and others do towards them in the ministry of the word, I cannot see
   what remains, as they express their loose imaginations, to be ascribed
   unto the Spirit of God. But at present we shall make use of this
   general concession, that regeneration is the work of the Holy Ghost, or
   an effect of his grace. Not that we have any need so to do, but that we
   may avoid contesting about those things wherein men may shroud their
   false opinions under general, ambiguous expressions; which was the
   constant practice of Pelagius and those who followed him of old. But
   the Scripture is express in testimonies to our purpose. What our
   Saviour calls being "born again," John iii. 3, he calls being "born of
   the Spirit," verses 5, 6, because he is the sole, principal, efficient
   cause of this new birth; for "it is the Spirit that quickeneth," John
   vi. 63; Rom. viii. 11. And God saveth us "according to his mercy, by
   the washing of regeneration, and renewing of the Holy Ghost," Tit. iii.
   5. Whereas, therefore, we are said to be "born of God," or to be
   "begotten again of his own will," John i. 13, James i. 18, 1 John iii.
   9, it is with respect unto the especial and peculiar operation of the
   Holy Spirit.

   These things are thus far confessed, even by the Pelagians themselves,
   both those of old and those at present, at least in general; nor hath
   any as yet been so hardy as to deny regeneration to be the work of the
   Holy Spirit in us, unless we must except those deluded souls who deny
   both him and his work. Our sole inquiry, therefore, must be after the
   manner and nature of this work; for the nature of it depends on the
   manner of the working of the Spirit of God herein. This, I acknowledge,
   was variously contended about of old; and the truth concerning it hath
   scarce escaped an open opposition in any age of the church. And at
   present this is the great ball of contention between the Jesuits and
   the Jansenists; the latter keeping close to the doctrine of the
   principal ancient writers of the church; the former, under new notions,
   expressions, and distinctions, endeavouring the re-enforcement of
   Pelagianism, whereunto some of the elder schoolmen led the way, of whom
   our Bradwardine so long ago complained. But never was it with so much
   impudence and ignorance traduced and reviled as it is by some among
   ourselves; for a sort of men we have who, by stories of wandering Jews,
   rhetorical declamations, pert cavillings, and proud revilings of those
   who dissent from them, think to scorn and banish truth out of the
   world, though they never yet durst attempt to deal openly and plainly
   with any one argument that is pleaded in its defence and confirmation.

   The ancient writers of the church, who looked into these things with
   most diligence, and laboured in them with most success, as Austin,
   Hilary, Prosper, and Fulgentius, do represent the whole work of the
   Spirit of God towards the souls of men under certain heads or
   distinctions of grace; and herein were they followed by many of the
   more sober schoolmen, and others of late without number. Frequent
   mention we find in them of grace, as "preparing, preventing, working,
   co-working, and confirming." Under these heads do they handle the whole
   work of our regeneration or conversion unto God. And although there may
   be some alteration in method and ways of expression, -- which may be
   varied as they are found to be of advantage unto them that are to be
   instructed, -- yet, for the substance of the doctrine, they taught the
   same which hath been preached amongst us since the Reformation, which
   some have ignorantly traduced as novel. And the whole of it is nobly
   and elegantly exemplified by Austin in his Confessions; wherein he
   gives us the experience of the truth he had taught in his own soul. And
   I might follow their footsteps herein, and perhaps should for some
   reasons have chosen so to have done, but that there have been so many
   differences raised about the explication and application of these terms
   and distinctions, and the declaration of the nature of the acts and
   effects of the spirit of grace intended in them, as that to carry the
   truth through the intricate perplexities which under these notions have
   been cast upon it, would be a longer work than I shall here engage
   into, and too much divert me from my principal intention. I shall,
   therefore, in general, refer the whole work of the Spirit of God with
   respect unto the regeneration of sinners unto two heads:-- First, That
   which is preparatory for it; and, secondly, That which is effective of
   it. That which is preparatory for it is the conviction of sin; this is
   the work of the Holy Spirit, John xvi. 8. And this also may be
   distinctly referred unto three heads:-- 1. A discovery of the true
   nature of sin by the ministry of the law, Rom. vii. 7. 2. An
   application of that discovery made in the mind or understanding unto
   the conscience of the sinner. 3. The excitation of affections suitable
   unto that discovery and application, Acts ii. 37. But these things, so
   far as they belong unto our present design, have been before insisted
   on. Our principal inquiry at present is after the work itself, or the
   nature and manner of the working of the Spirit of God in and on the
   souls of men in their regeneration; and this must be both negatively
   and positively declared:-- First, The work of the Spirit of God in the
   regeneration of sinners, or the quickening of them who are dead in
   trespasses and sins, or in their first saving conversion to God, doth
   not consist in a moral suasion only. By suasion we intend such a
   persuasion as may or may not be effectual; so absolutely we call that
   only persuasion whereby a man is actually persuaded. Concerning this we
   must consider, --

   1. What it is that is intended by that expression, and wherein its
   efficacy doth consist; and, 2. Prove that the whole work of the Spirit
   of God in the conversion of sinners doth not consist therein. And I
   shall handle this matter under this notion, as that which is known unto
   those who are conversant in these things from the writings of the
   ancient and modern divines; for it is to no purpose to endeavour the
   reducing of the extravagant, confused discourses of some present
   writers unto a certain and determinate stating of the things in
   difference among us. That which they seem to aim at and conclude may be
   reduced unto these heads:-- (1.) That God administers grace unto all in
   the declaration of the doctrine of the law and gospel. (2.) That the
   reception of this doctrine, the belief and practice of it, is enforced
   by promises and threatenings. (3.) That the things revealed, taught,
   and commanded, are not only good in themselves, but so suited unto the
   reason and interest of mankind as that the mind cannot but be disposed
   and inclined to receive and obey them, unless overpowered by prejudices
   and a course of sin. (4.) That the consideration of the promises and
   threatenings of the gospel is sufficient to remove these prejudices and
   reform that course. (5.) That upon a compliance with the doctrine of
   the gospel and obedience thereunto, men are made partakers of the
   Spirit, with other privileges of the New Testament, and have a right
   unto all the promises of the present and future life. Now, this being a
   perfect system of Pelagianism, condemned in the ancient church as
   absolutely exclusive of the grace of our Lord Jesus Christ, will be
   fully removed out of our way in our present discourse, though the
   loose, confused expressions of some be not considered in particular;
   for if the work of our regeneration do not consist in a moral suasion,
   -- which, as we shall see, contains all that these men will allow to
   grace, -- their whole fabric falls to the ground of its own accord:--

   1. As to the nature of this moral suasion, two things may be
   considered:-- (1.) The means, instrument, and matter of it, and this is
   the word of God; the word of God, or the Scripture, in the doctrinal
   instructions, precepts, promises, and threatenings of it. This is that,
   and this is that alone, whereby we are commanded, pressed, persuaded,
   to turn ourselves and live to God. And herein we comprise the whole,
   both the law and the gospel, with all the divine truths contained in
   them, as severally respecting the especial ends where-unto they are
   designed; for although they are distinctly and peculiarly suited to
   produce distinct effects on the minds of men, yet they all jointly tend
   unto the general end of guiding men how to live unto God, and to obtain
   the enjoyment of him. As for those documents and instructions which men
   have concerning the will of God, and the obedience which he requires of
   them from the light of nature, with the works of creation and
   providence, I shall not here take them into consideration: for either
   they are solitary, or without any superaddition of instructive light by
   revelation, and then I utterly deny them to be a sufficient outward
   means of the conversion of any one soul; or they may be considered as
   improved by the written word as dispensed unto men, and so they are
   comprised under it, and need not to be considered apart. We will,
   therefore, suppose that those unto whom the word is declared have
   antecedaneously there-unto all the help which the light of nature will
   afford.

   (2.) The principal way of the application of this means to produce its
   effect on the souls of men is the ministry of the church. God hath
   appointed the ministry for the application of the word unto the minds
   and consciences of men for their instruction and conversion. And
   concerning this we may observe two things:-- [1.] That the word of God,
   thus dispensed by the ministry of the church, is the only ordinary
   outward means which the Holy Ghost maketh use of in the regeneration of
   the adult unto whom it is preached. [2.] That it is every way
   sufficient in its own kind, -- that is, as an outward means; for the
   revelation which is made of God and his mind thereby is sufficient to
   teach men all that is needful for them to believe and do that they may
   be converted unto God, and yield him the obedience that he requires.
   Hence two things do ensue:-- 1st. That the use of those means unto men
   in the state of sin, if they are not complied withal, is sufficient, on
   the grounds before laid down, to leave them by whom they are rejected
   inexcusable: so Isa. v. 3-5; Prov. xxix. 1; 2 Chron. xxxvi. 14-16.

   2d. That the effect of regeneration or conversion unto God is assigned
   unto the preaching of the word, because of its efficacy there-unto in
   its own kind and way, as the outward means thereof, 1 Cor. iv. 15;
   James i. 18; 1 Pet. i. 23.

   2. We may consider what is the nature and wherein the efficacy of this
   moral work doth consist. To which purpose we may observe, -- (1.) That
   in the use of this means for the conversion of men, there is,
   preparatory unto that wherein this moral persuasion doth consist, an
   instruction of the mind in the knowledge of the will of God and its
   duty towards him. The first regard unto men in the dispensation of the
   word unto them is their darkness and ignorance, whereby they are
   alienated from the life of God. This, therefore, is the first end of
   divine revelation, -- namely, to make known the counsel and will of God
   unto us: see Matt. iv. 15, 16; Luke iv. 18, 19; Acts xxvi. 16-18, xx.
   20, 21, 26, 27. By the preaching of the law and the gospel, men are
   instructed in the whole counsel of God and what he requires of them;
   and in their apprehension hereof doth the illumination of their minds
   consist, whereof we must treat distinctly afterward. Without a
   supposition of this illumination there is no use of the persuasive
   power of the word; for it consists in affecting the mind with its
   concernment in the things that it knows, or wherein it is instructed.
   Wherefore we suppose in this case that a man is taught by the word both
   the necessity of regeneration, and what is required of himself
   thereunto.

   (2.) On this supposition, that a man is instructed in the knowledge of
   the will of God, as revealed in the law and the gospel, there is
   accompanying the word of God, in the dispensation of it, a powerful
   persuasive efficacy unto a compliance with it and observance of it. For
   instance, suppose a man to be convinced by the word of God of the
   nature of sin; of his own sinful condition, of his danger from thence
   with respect unto the sin of nature, on which account he is a child of
   wrath; and of his actual sin, which farther renders him obnoxious unto
   the curse of the law and the indignation of God; of his duty hereon to
   turn unto God, and the way whereby he may so do, -- there are in the
   precepts, exhortations, expostulations, promises, and threatenings of
   the word, especially as dispensed in the ministry of the church,
   powerful motives to affect, and arguments to prevail with, the mind and
   will of such a man to endeavour his own regeneration or conversion unto
   God, rational and cogent above all that can be objected unto the
   contrary. On some it is acknowledged that these things have no effect;
   they are not moved by them, they care not for them, they do despise
   them, and live and die in rebellion against the light of them, "having
   their eyes blinded by the god of this world." But this is no argument
   that they are not powerful in themselves, although, indeed, it is that
   they are not so towards us of themselves, but only as the Holy Spirit
   is pleased to act them towards us. But in these motives, reasons, and
   arguments, whereby men are, in and from the word and the ministry of
   it, urged and pressed unto conversion to God, doth this moral
   persuasion whereof we speak consist. And the efficacy of it unto the
   end proposed ariseth from the things ensuing, which are all resolved
   into God himself:-- [1.] From an evidence of the truth of the things
   from whence these motives and arguments were taken. The foundation of
   all the efficacy of the dispensation of the gospel lies in an evidence
   that the things proposed in it are not " cunningly-devised fables," 2
   Pet. i. 16. Where this is not admitted, where it is not firmly assented
   unto, there can be no persuasive efficacy in it; but where there is,
   namely, a prevalent persuasion of the truth of the things proposed,
   there the mind is under a disposition unto the things whereunto it is
   persuaded. And hereon the whole efficacy of the word in and upon the
   souls of men is resolved into the truth and veracity of God; for the
   things contained in the Scripture are not proposed unto us merely as
   true, but as divine truths, as immediate revelations from God, which
   require not only a rational but a sacred religious respect unto them.
   They are things that the "mouth of the Lord hath spoken."

   [2.] There is a proposal unto the wills and affections of men in the
   things so assented unto, on the one hand as good, amiable, and
   excellent, wherein the chiefest good, happiness, and utmost end of our
   natures are comprised, to be pursued and attained; and on the other of
   things evil and terrible, the utmost evil that our nature is obnoxious
   unto, to be avoided: for this is urged on them, that to comply with the
   will of God in the proposals of the gospel, to conform thereunto, to do
   what he requires, to turn from sin unto him, is good unto men, best for
   them, -- assuredly attended with present satisfaction and future glory.
   And therein is also proposed the most noble object for our affections,
   even God himself, as a friend, as reconciled unto us in Christ; and
   that in a way suited unto his holiness, righteousness, wisdom, and
   goodness, which we have nothing to oppose unto nor to lay in the
   balance against. The way, also, of the reconciliation of sinners unto
   God by Jesus Christ is set out as that which hath such an impress of
   divine wisdom and goodness upon it, as that it can be refused by none
   but out of a direct enmity against God himself. Unto the enforcing of
   these things on the minds of men, the Scripture abounds with reasons,
   motives, and arguments; the rendering whereof effectual is the
   principal end of the ministry. On the other hand, it is declared and
   evidenced that sin is the great debasement of our natures, -- the ruin
   of our souls, the only evil in the world, in its guilt and punishment;
   and that a continuance in a state of it, with a rejection of the
   invitation of the gospel unto conversion to God, is a thing foolish,
   unworthy of a rational creature, and that which will be everlastingly
   pernicious. Whereas, therefore, in the judgment of every rational
   creature, spiritual things are to be preferred before natural, eternal
   things before temporal, and these things are thus disposed of in
   infinite goodness, love, and wisdom, they must needs be apt to affect
   the wills and take the affections of men. And herein the efficacy of
   the word on the minds and consciences of men is resolved into the
   authority of God. These precepts, these promises, these threatenings
   are his, who hath right to give them and power to execute them. And
   with his authority, his glorious greatness and his infinite power come
   under consideration; so also doth his goodness and love in an especial
   manner, with many other things, even all the known properties of his
   holy nature; -- all which concur in giving weight, power, and efficacy
   unto these motives and arguments.

   (3.) Great power and efficacy is added hereunto from the management of
   these motives in the preaching of the word. Herein with some the
   rhetorical faculty of them by whom it is dispensed is of great
   consideration; for hereby are they able to prevail very much on the
   minds of men. Being acquainted with the inclinations and dispositions
   of all sorts of persons, the nature of their affections and prejudices,
   with the topics or kinds and heads of arguments meet to affect them and
   prevail with them, as also the ways of insinuating persuasive motives
   into their minds, they express the whole in words elegant, proper,
   expressive, and suited to allure, draw, and engage them unto the ways
   and duties proposed unto them. [105] Herein do some place the principal
   use and efficacy of the ministry in the dispensation of the word; with
   me it is of no consideration, for our apostle rejects it utterly from
   any place in his ministry: 1 Cor. ii. 4. "My speech and my preaching
   was not with enticing words of man's wisdom, but in demonstration of
   the Spirit and of power." Some of late have put in faint and weak
   exceptions unto the latter clause, as though not an evidence of the
   powerful presence of the Spirit of God in the dispensation of the
   gospel were intended therein, but the power of working miracles,
   contrary to the whole scope of the place and consent of the best
   expositors; but that, by the first clause, the persuasive art of human
   oratory is excluded from use and efficacy in the preaching of the
   gospel, none as yet hath had the impudence to deny. But let this also
   be esteemed to be as useful and efficacious in this work, as to the end
   of preaching in the conversion of the souls of men, as any can imagine,
   it shall be granted; only I shall take leave to resolve the efficacy of
   preaching into two other causes:--

   [1.] The institution of God. He hath appointed the preaching of the
   word to be the means, the only outward ordinary means, for the
   conversion of the souls of men, 1 Cor. i. 17-20; Mark xvi. 15, 16; Rom.
   i. 16. And the power or efficacy of any thing that is used unto an end
   in spiritual matters depends solely on its divine appointment unto that
   end.

   [2.] The especial gifts that the Spirit of God doth furnish the
   preachers of the gospel withal, to enable them unto an effectual
   discharge of their work, Eph. iv. 11-13, whereof we shall treat
   afterward. All the power, therefore, that these things are accompanied
   withal is resolved into the sovereignty of God; for he hath chosen this
   way of preaching for this end, and he bestows these gifts on whom he
   pleaseth. From these things it is that the persuasive motives which the
   word abounds withal unto conversion, or turning to God from sin, have
   that peculiar efficacy on the minds of men which is proper unto them.

   (4.) We do not therefore, in this case, suppose that the motives of the
   word are left unto a mere natural operation, with respect unto the
   ability of them by whom it is dispensed, but, moreover, that it is
   blessed of God, and accompanied with the power of the Holy Spirit, for
   the producing of its effect and end upon the souls of men. Only, the
   operation of the Holy Ghost on the minds and wills of men in and by
   these means is supposed to extend no farther but unto motives,
   arguments, reasons, and considerations, proposed unto the mind, so to
   influence the will and the affections. Hence his operation is herein
   moral, and so metaphorical, not real, proper, and physical.

   Now, concerning this whole work I affirm these two things:--

   1. That the Holy Spirit doth make use of it in the regeneration or
   conversion of all that are adult, and that either immediately in and by
   the preaching of it, or by some other application of light and truth
   unto the mind derived from the word; for by the reasons, motives, and
   persuasive arguments which the word affords are our minds affected, and
   our souls wrought upon in our conversion unto God, whence it becomes
   our reasonable obedience. And there are none ordinarily converted, but
   they are able to give some account by what considerations they were
   prevailed on thereunto. But, --

   2. We say that the whole work, or the whole of the work of the Holy
   Ghost in our conversion, doth not consist herein; but there is a real
   physical work, whereby he infuseth a gracious principle of spiritual
   life into all that are effectually converted and really regenerated,
   and without which there is no deliverance from the state of sin and
   death which we have described; which, among others, may be proved by
   the ensuing arguments.

   The principal arguments in this case will ensue in our proofs from the
   Scriptures that there is a real physical work of the Spirit on the
   souls of men in their regeneration. That all he doth consisteth not in
   this moral suasion, the ensuing reasons do sufficiently evince:--

   First, If the Holy Spirit work no otherwise on men, in their
   regeneration or conversion, but by proposing unto them and urging upon
   them reasons, arguments, and motives to that purpose, [106] then after
   his whole work, and notwithstanding it, the will of man remains
   absolutely indifferent whether it will admit of them or no, or whether
   it will convert itself unto God upon them or no; for the whole of this
   work consists in proposing objects unto the will, with respect
   whereunto it is left undetermined whether it will choose and close with
   them or no. And, indeed, this is that which some plead for: for they
   say that "in all men, at least all unto whom the gospel is preached,
   there is that grace present or with them that they are able to comply
   with the word if they please, and so believe, repent, or do any act of
   obedience unto God according to his will; and if they will, they can
   refuse to make use of this assistance, aid, power, or grace, and so
   continue in their sins." What this grace is, or whence men have this
   power and ability, by some is not declared. Neither is it much to be
   doubted but that many do imagine that it is purely natural; only they
   will allow it to be called grace, because it is from God who made us.
   Others acknowledge it to be the work or effect of grace internal,
   wherein part of the difference lay between the Pelagians and
   semi-Pelagians of old. But they all agree that it is absolutely in the
   power of the will of man to make use of it or not, -- that is, of the
   whole effect on them, or product in them, of this grace communicated in
   the way described; for notwithstanding any thing wrought in us or upon
   us thereby, the will is still left various, flexible, and undetermined.
   It is true, that notwithstanding the grace thus administered, the will
   hath power to refuse it and to abide in sin; but that there is no more
   grace wrought in us but what may he so refused, or that the will can
   make use of that grace for conversion which it can refuse, is false.

   For, -- 1. This ascribes the whole glory of our regeneration and
   conversion unto ourselves, and not to the grace of God; for that act of
   our wills, on this supposition, whereby we convert unto God, is merely
   an act of our own, and not of the grace of God. This is evident; for if
   the act itself were of grace, then would it not be in the power of the
   will to hinder it. 2. This would leave it absolutely uncertain,
   notwithstanding the purpose of God and the purchase of Christ, whether
   ever any one in the world should be converted unto God or no; for when
   the whole work of grace is over, it is absolutely in the power of the
   will of man whether it shall be effectual or no, and so absolutely
   uncertain: which is contrary to the covenant, promise, and oath of God
   unto and with Jesus Christ. 3. It is contrary to express testimonies of
   Scripture innumerable, wherein actual conversion unto God is ascribed
   unto his grace, as the immediate effect thereof. This will farther
   appear afterward. "God worketh in us both to will and to do," Phil. ii.
   13. The act, therefore, itself of willing in our conversion is of God's
   operation; and although we will ourselves, yet it is he who causeth us
   to will, by working in us to will and to do. And if the act of our
   will, in believing and obedience, in our conversion to God, be not the
   effect of his grace in us, he doth not "work in us both to will and to
   do of his good pleasure."

   Secondly, This moral persuasion, however advanced or improved, and
   supposed to be effectual, yet confers no new real supernatural strength
   unto the soul; for whereas it worketh, yea, the Spirit or grace of God
   therein and thereby, by reasons, motives, arguments, and objective
   considerations, and no otherwise, it is able only to excite and draw
   out the strength which we have, delivering the mind and affections from
   prejudices and other moral impediments. Real aid, and internal
   spiritual strength, neither are nor can be conferred thereby. [107] And
   he who will acknowledge that there is any such internal spiritual
   strength communicated unto us must also acknowledge that there is
   another work of the Spirit of God in us and upon us than can be
   effected by these persuasions. But thus it is in this case, as some
   suppose: "The mind of man is affected with much ignorance, and usually
   under the power of many prejudices, which, by the corrupt course of
   things in the world, possess it from its first actings in the state of
   infancy. The will and the affections likewise are vitiated with
   depraved habits, which by the same means are contracted. But when the
   gospel is proposed and preached unto them, the thinks contained in it,
   the duties it requires, the promises it gives, are so rational, or so
   suited unto the principles of our reason, and the subject-matter of
   them is so good, desirable, and beautiful, unto an intellectual
   appetite, that, being well conveyed unto the mind, they are able to
   discard all the prejudices and disadvantages of a corrupt course under
   which it hath suffered, and prevail with the soul to desist from sin,
   -- that is, a course of sinning, -- and to become a new man in all
   virtuous conversation." And that this is in the liberty and power of
   the will is "irrefragably proved" by that sophism of Biel [108] out of
   Scotus and Occam, which contains the substance of what they plead in
   this cause. Yea, "thus to do is so suitable unto the rational
   principles of a well-disposed mind, that to do otherwise is the
   greatest folly and madness in the world." "Especially will this work of
   conversion be unquestionably wrought if the application of these means
   of it be so disposed, in the providence of God, as that they may be
   seasonable with respect unto the frame and condition of the mind
   whereunto they are applied. And as sundry things are necessary to
   render the means of grace thus seasonable and congruous unto the
   present frame, temper, and disposition of the mind, so in such a
   congruity much of its efficacy doth consist. "And this," as it is said,
   "is the work of the Holy Ghost, and an effect of the grace of God; for
   if the Spirit of God did not by the word prevent, excite, stir up, and
   provoke the minds of men, did he not help and assist them, when
   endeavouring to turn to God, in the removal of prejudices and all sorts
   of moral impediments, men would continue and abide, as it were, dead in
   trespasses and sins, at least their endeavours after deliverance would
   be weak and fruitless."

   This is all the grace, all the work of the Spirit of God, in our
   regeneration and conversion, which some will acknowledge, so far as I
   can learn from their writings and discourses. [109] But that there is
   more required thereunto I have before declared; as also, it hath been
   manifested what is the true and proper use and efficacy of these means
   in this work. But to place the whole of it herein is that which
   Pelagius contended for of old; yea, he granted a greater use and
   efficacy of grace than I can find to be allowed in the present confused
   discourses of some on this subject. [110] Wherefore it is somewhat
   preposterous to endeavour an imposition of such rotten errors upon the
   minds of men, and that by crude assertions, without any pretence of
   proof, as is the way of many. And that the sole foundation of all their
   harangues, -- namely, the suitableness of gospel principles and
   promises unto our wisdom and reason, antecedently unto any saving work
   of the Spirit on our minds, -- is directly contradictory to the
   doctrine of our apostle, shall afterward be declared. But, it may be,
   it will be said that it is not so much what is Pelagian and what is
   not, as what is truth and what is not, that is to be inquired after;
   and it is granted that this is, and ought to he, our first and
   principal inquiry; but it is not unuseful to know in whose steps they
   tread who at this day oppose the doctrine of the effectual grace of
   Christ, and what judgment the ancient church made of their principles
   and opinions.

   It is pretended yet farther, that "grace in the dispensation of the
   word doth work really and efficiently, especially by illumination,
   internal excitations of the mind and affections; and if thereon the
   will do put forth its act, and thereby determine itself in the choice
   of that which is good, in believing and repenting, then the grace thus
   administered concurs with it, helps and aids it in the perfecting of
   its act; so that the whole work is of grace." So pleaded the
   semi-Pelagians, and so do others continue to do. But all this while the
   way whereby grace, or the Spirit of God, worketh this illumination,
   excites the affections, and aids the will, is by moral persuasion only,
   no real strength being communicated or infused but what the will is at
   perfect liberty to make use of or to refuse at pleasure. Now this, in
   effect, is no less than to overthrow the whole grace of Jesus Christ,
   and to render it useless; for it ascribes unto man the honour of his
   conversion, his will being the principal cause of it. It makes a man to
   beget himself anew, or to be born again of himself -- to make himself
   differ from others by that which he hath not in an especial manner
   received. It takes away the analogy that there is between the forming
   of the natural body of Christ in the womb, and the forming of his
   mystical body in regeneration. It makes the act of living unto God by
   faith and obedience to be a mere natural act, no fruit of the mediation
   or purchase of Christ; and allows the Spirit of God no more power or
   efficacy in or towards our regeneration than is in a minister who
   preacheth the word, or in an orator who eloquently and pathetically
   persuades to virtue and dehorts from vice. And all these consequences,
   it may be, will be granted by some amongst us, and allowed to be true;
   to that pass are things come in the world, through the confident pride
   and ignorance of men. But not only it may be, but plainly and directly,
   the whole gospel and grace of Christ are renounced where they are
   admitted.

   Thirdly, This is not all that we pray for, [111] either for ourselves
   or others, when we beg effectual grace for them or ourselves. There was
   no argument that the ancients more pressed the Pelagians withal than
   that the grace which they acknowledged did not answer the prayers of
   the church, or what we are taught in the Scripture to pray for. We are
   to pray only for what God hath promised, and for the communication of
   it unto us in that way whereby he will work it and effect it. Now, he
   is at a great indifferency in this matter who only prays that God would
   persuade him or others to believe and to obey, to be converted or to
   convert himself. The church of God hath always prayed that God would
   work these things in us; and those who have a real concernment in them
   do pray continually that God would effectually work them in their
   hearts. They pray that he would convert them; that he would create a
   clean heart and renew a right spirit in them; that he would give them
   faith for Christ's sake, and increase it in them; and that in all these
   things he would work in them by the exceeding greatness of his power
   both to will and to do according to his good pleasure. And there is not
   a Pelagian in the world who ever once prayed for grace, or gracious
   assistance against sin and temptation, with a sense of his want of it,
   but that his prayers contradicted his profession. To think that by all
   these petitions, with others innumerable dictated unto us in the
   Scripture, and which a spiritual sense of our wants will engage into,
   we desire nothing but only that God would persuade, excite, and stir us
   up to put forth a power and ability of our own in the performance of
   what we desire, is contrary unto all Christian experience. Yea, for a
   man to lie praying with importunity, earnestness, and fervency, for
   that which is in his own power, and can never be effected but by his
   own power, is fond and ridiculous; and they do but mock God who pray
   unto him to do that for them which they can do for themselves, and
   which God cannot do for them but only when and as they do it
   themselves. Suppose a man to have a power in himself to believe and
   repent; suppose these to be such acts of his will as God doth not,
   indeed cannot, by his grace work in him, but only persuade him
   thereunto, and show him sufficient reason why he should so do, -- to
   what purpose should this man, or with what congruity could he, pray
   that God would give him faith and repentance? This some of late, as it
   seems, wisely observing, do begin to scoff at and reproach the prayers
   of Christians; for whereas, in all their supplications for grace, they
   lay the foundation of them in an humble acknowledgment of their own
   vileness and impotency unto any thing that is spiritually good, yea,
   and a natural aversation from it, and a sense of the power and working
   of the remainder of indwelling sin in them, hereby exciting themselves
   unto that earnestness and importunity in their requests for grace which
   their condition makes necessary [112] (which hath been the constant
   practice of Christians since there was one in the world), this is by
   them derided and exposed to contempt. In the room, therefore, of such
   despised prayers, I shall supply them with an ancient form that is
   better suited unto their principles. [113] The preface unto it is,
   "Ille ad Deum digne elevat manus, ille orationem bonâ conscientiâ
   effundit qui potest dicere." The prayer followeth:--"Tu nosti Domine
   quam sanctæ et puræ et mundæ sint ab omni malitia, et iniquitate, et
   rapina quas ad te extendo manus: quemadmodum justa et munda labia et ab
   omni mendacio libera quibus offero tibi deprecationes, ut mihi
   miserearis." This prayer Pelagius taught a widow to make, as it was
   objected unto him in the Diospolitan Synod, that is at Lydda in
   Palestine, cap. vi.; only he taught her not to say that she had no
   deceit in her heart, as one among us doth wisely and humbly vaunt that
   he knoweth of none in his, so every way perfect is the man! Only to
   balance this of Pelagius, I shall give these men another prayer, but in
   the margin, [114] not declaring whose it is, lest they should censure
   him to the gallows. Whereas, therefore, it seems to be the doctrine of
   some that we have no grace from Christ but only that of the gospel
   teaching us our duty, and proposing a reward, I know not what they have
   to pray for, unless it be riches, wealth, and preferments, with those
   things that depend thereon.

   Fourthly, This kind of the operation of grace, where it is solitary, --
   that is, where it is asserted exclusively to an internal physical work
   of the Holy Spirit, -- is not suited to effect and produce the work of
   regeneration or conversion unto God in persons who are really in that
   state of nature which we have before described. The most effectual
   persuasions cannot prevail with such men to convert themselves, any
   more than arguments can prevail with a blind, man to see, or with a
   dead man to rise from the grave, or with a lame man to walk steadily.
   Wherefore, the whole description before given from the Scripture of the
   state of lapsed nature must be disproved and removed out of the way
   before this grace can be thought to be sufficient for the regeneration
   and conversion of men in that estate. But some proceed on other
   principles. "Men," they say, "have by nature certain notions and
   principles concerning God and the obedience due unto him, which are
   demonstrable by the light of reason; and certain abilities of mind to
   make use of them unto their proper end." But they grant, at least some
   of them do, [115] that "however these principles may be improved and
   acted by those abilities, yet they are not sufficient, or will not
   eventually be effectual, to bring men unto the life of God, or to
   enable them so to believe in him, love him, and obey him, as that they
   may come at length unto the enjoyment of him; at least, they will not
   do this safely and easily, but through much danger and confusion:
   wherefore God, out of his goodness and love to mankind, hath made a
   farther revelation of himself by Jesus Christ in the gospel, with the
   especial way whereby his anger against sin is averted, and peace made
   for sinners; which men had before only a confused apprehension and hope
   about. Now, the things received, proposed, and prescribed in the
   gospel, are so good, so rational, so every way suited unto the
   principles of our being, the nature of our intellectual constitutions,
   or the reason of men, and those fortified with such rational and
   powerful motives, in the promises and threatenings of it, representing
   unto us on the one hand the chiefest good which our nature is capable
   of, and on the other the highest evil to be avoided that we are
   obnoxious unto, that they can be refused or rejected by none but out of
   a brutish love of sin, or the efficacy of depraved habits, contracted
   by a vicious course of living. And herein consists the grace of God
   towards men, especially as the Holy Ghost is pleased to make use of
   these things in the dispensation of the gospel by the ministry of the
   church; for when the reason of men is by these means excited so far as
   to cast off prejudices, and enabled thereby to make a right judgment of
   what is proposed unto it, it prevails with them to convert to God, to
   change their lives, and yield obedience according to the rule of the
   gospel, that they may be saved."

   And no doubt this were a notable system of Christian doctrine
   especially as it is by some rhetorically blended or theatrically
   represented in feigned stories and apologues, were it not defective in
   one or two things: for, first, it is exclusive of a supposition of the
   fall of man, at least as unto the depravation of our nature which
   ensued thereon, and, secondly, of all real effective grace dispensed by
   Jesus Christ; [116] which render it a fantastic dream, alien from the
   design and doctrine of the gospel. But it is a fond thing to discourse
   with men about either regeneration or conversion unto God by whom these
   things are denied.

   Such a work of the Holy Spirit we must, therefore, inquire after as
   whereby the mind is effectually renewed, the heart changed, the
   affections sanctified, all actually and effectually, or no deliverance
   will be wrought, obtained, or ensue, out of the estate described; for
   notwithstanding the utmost improvement of our minds and reasons that
   can be imagined, and the most eminent proposal of the truths of the
   gospel, accompanied with the most powerful enforcements of duty and
   obedience that the nature of the things themselves will afford, yet the
   mind of man in the state of nature, without a supernatural elevation by
   grace, is not able so to apprehend them as that its apprehension should
   he spiritual, saving, or proper unto the things apprehended. And
   notwithstanding the perception which the mind may attain unto in the
   truth of gospel proposals, and the conviction it may have of the
   necessity of obedience, yet is not the will able to apply itself unto
   any spiritual act thereof, without an ability wrought immediately in it
   by the power of the Spirit of God; or rather, unless the Spirit of God
   by his grace do effect the act of willing in it. Wherefore, not to
   multiply arguments, we conclude that the most effectual use of outward
   means alone is not all the grace that is necessary unto, nor all that
   is actually put forth in, the regeneration of the souls of men.

   Having thus evidenced wherein the work of the Holy Spirit in the
   regeneration of the souls of men doth not consist, -- namely, in a
   supposed congruous persuasion of their minds, where it is alone, --

   Secondly, I shall proceed to show wherein it doth consist, and what is
   the true nature of it. And to this purpose I say, --

   1. Whatever efficacy that moral operation which accompanies, or is the
   effect of, the preaching of the word, as blessed and used by the Holy
   Spirit, is of, or may be supposed to be of, or is possible that it
   should be of, in and towards them that are unregenerate, we do
   willingly ascribe unto it. We grant that in the work of regeneration,
   the Holy Spirit, towards those that are adult, doth make use of the
   word, both the law and the gospel, and the ministry of the church in
   the dispensation of it, as the ordinary means thereof; yea, this is
   ordinarily the whole external means that is made use of in this work,
   and an efficacy proper unto it is accompanied withal. Whereas,
   therefore, some contend that there is no more needful to the conversion
   of sinners but the preaching of the word unto them who are congruously
   disposed to receive it, and that the whole of the grace of God consists
   in the effectual application of it unto the minds and affections of
   men, whereby they are enabled to comply with it, and turn unto God by
   faith and repentance, they do not ascribe a greater power unto the word
   than we do, by whom this administration of it is denied to be the total
   cause of conversion; for we assign the same power to the word as they
   do, and more also, only we affirm that there is an effect to be wrought
   in this work which all this power, if alone, is insufficient for. But
   in its own kind it is sufficient and effectual, so far as that the
   effect of regeneration or conversion unto God is ascribed thereunto.
   This we have declared before.

   2. There is not only a moral but a physical immediate operation of the
   Spirit, by his power and grace, or his powerful grace, upon the minds
   or souls of men in their regeneration. [117] This is that which we must
   cleave to, or all the glory of God's grace is lost, and the grace
   administered by Christ neglected. So is it asserted, Eph. i. 18-20,
   "That ye may know what is the exceeding greatness of his power to
   us-ward who believe, according to the working of his mighty power,
   which he wrought in Christ when he raised him from the dead." The power
   here mentioned hath an "exceeding greatness" ascribed unto it, with
   respect unto the effect produced by it. The power of God in itself is,
   as unto all acts, equally infinite, -- he is omnipotent; but some
   effects are greater than others, and carry in them more than ordinary
   impressions of it. Such is that here intended, whereby God makes men to
   be believers, and preserves them when they are so. And unto this power
   of God there is an actual operation or efficiency ascribed, -- the
   "working of his mighty power." And the nature of this operation or
   efficiency is declared to be of the same kind with that which was
   exerted in the raising of Christ from the dead; and this was by a real
   physical efficiency of divine power. This, therefore, is here
   testified, that the work of God towards believers, either to make them
   so or preserve them such, -- for all is one as unto our present
   purpose, -- consists in the acting of his divine power by a real
   internal efficiency. So God is said to "fulfil in us all the good
   pleasure of his goodness, and the work of faith with power," 2 Thess.
   i. 11; 2 Pet. i. 3. And hence the work of grace in conversion is
   constantly expressed by words denoting a real internal efficiency; such
   as creating, quickening, forming, giving a new heart, whereof
   afterward. Wherever this word is spoken with respect unto an active
   efficiency, it is ascribed unto God; he creates us anew, he quickens
   us, he begets us of his own will. But where it is spoken with respect
   unto us, there it is passively expressed; we are created in Christ
   Jesus, we are new creatures, we are born again, and the like; which one
   observation is sufficient to evert the whole hypothesis of Arminian
   grace. Unless a work wrought by power, and that real and immediate, be
   intended herein, such a work may neither be supposed possible, nor can
   be expressed. Wherefore, it is plain in the Scripture that the Spirit
   of God works internally, immediately, efficiently, in and upon the
   minds of men in their regeneration. The new birth is the effect of an
   act of his power and grace; or, no man is born again but it is by the
   inward efficiency of the Spirit.

   3. This internal efficiency of the Holy Spirit on the minds of men, as
   to the event, is infallible, [118] victorious, irresistible, or always
   efficacious. But in this assertion we suppose that the measure of the
   efficacy of grace and the end to be attained are fixed by the will of
   God. As to that end whereunto of God it is designed, it is always
   prevalent or effectual, and cannot be resisted, or it will effectually
   work what God designs it to work: for wherein he "will work, none shall
   let him;" and "who hath resisted his will?" There are many motions of
   grace, even in the hearts of believers, which are thus far resisted, as
   that they attain not that effect which in their own nature they have a
   tendency unto. Were it otherwise, all believers would be perfect. But
   it is manifest in experience that we do not always answer the
   inclinations of grace, at least as unto the degree which it moves
   towards. But yet even such motions also, if they are of and from saving
   grace, are effectual so far, and for all those ends which they are
   designed unto in the purpose of God; for his will shall not be
   frustrated in any instance. And where any work of grace is not
   effectual, God never intended it should be so, nor did put forth that
   power of grace which was necessary to make it so. Wherefore, in or
   towards whomsoever the Holy Spirit puts forth his power, or acts his
   grace for their regeneration, he removes all obstacles, overcomes all
   oppositions, and infallibly produceth the effect intended. [119] This
   proposition being of great importance to the glory of God's grace, and
   most signally opposed by the patrons of corrupted nature and man's
   free-will in the state thereof, must be both explained and confirmed.
   We say, therefore, --

   (1.) The power which the Holy Ghost puts forth in our regeneration is
   such, in its acting or exercise, as our minds, wills, and affections,
   are suited to be wrought upon, and to be affected by it, according to
   their natures and natural operations: "Turn thou me, and I shall be
   turned; draw me, and I shall run after thee." He doth not act in them
   any otherwise than they themselves are meet to be moved and move, to be
   acted and act, according to their own nature, power, and ability. He
   draws us with "the cords of a man." And the work itself is expressed by
   persuading, -- "God shall persuade Japheth;" and alluring, -- "I will
   allure her into the wilderness, and speak comfortably unto her:" for as
   it is certainly effectual, so it carries no more repugnancy unto our
   faculties than a prevalent persuasion doth. So that, --

   (2.) He doth not, in our regeneration, possess the mind with any
   enthusiastical impressions, nor act absolutely upon us as he did in
   extraordinary prophetical inspirations of old, where the minds and
   organs of the bodies of men were merely passive instruments, moved by
   him above their own natural capacity and activity, not only as to the
   principle of working, but as to the manner of operation; but he works
   on the minds of men in and by their own natural actings, through an
   immediate influence and impression of his power: "Create in me a clean
   heart, O God." He "worketh both to will and to do."

   (3.) He therefore offers no violence or compulsion unto the will. [120]
   This that faculty is not naturally capable to give admission unto. If
   it be compelled, it is destroyed. And the mention that is made in the
   Scripture of compelling ("Compel them to come in") respects the
   certainty of the event, not the manner of the operation on them. But
   whereas the will, in the depraved condition of fallen nature, is not
   only habitually filled and possessed with an aversion from that which
   is good spiritually ("Alienated from the life of God"), but also
   continually acts an opposition unto it, as being under the power of the
   "carnal mind," which is "enmity against God; and whereas this grace of
   the Spirit in conversion doth prevail against all this opposition, and
   is effectual and victorious over it, -- it will be inquired how this
   can any otherwise be done but by a kind of violence and compulsion,
   seeing we have evinced already that moral persuasion and objective
   allurement is not sufficient thereunto? Ans. It is acknowledged that in
   the work of conversion unto God, though not in the very act of it,
   there is a reaction between grace and the will, their acts being
   contrary; and that grace is therein victorious, and yet no violence or
   compulsion is offered unto the will; for, --

   [1.] The opposition is not ad idem. The enmity and opposition that is
   acted by the will against grace is against it as objectively proposed
   unto it. So do men "resist the Holy Ghost," -- that is, in the external
   dispensation of grace by the word. And if that be alone, they may
   always resist it; the enmity that is in them will prevail against it:
   "Ye do always resist the Holy Ghost." The will, therefore, is not
   forced by any power put forth in grace, in that way wherein it is
   capable of making opposition unto it, but the prevalency of grace is of
   it as it is internal, working really and physically; which is not the
   object of the will's opposition, for it is not proposed unto it as that
   which it may accept or refuse, but worketh effectually in it.

   [2.] The will, in the first act of conversion (as even sundry of the
   schoolmen acknowledge), acts not but as it is acted, moves not but as
   it is moved; and therefore is passive therein, in the sense immediately
   to be explained. And if this be not so, it cannot be avoided but that
   the act of our turning unto God is a mere natural act, and not
   spiritual or gracious; for it is an act of the will, not enabled
   thereunto antecedently by grace. Wherefore it must be granted, and it
   shall he proved, that, in order of nature, the acting of grace in the
   will in our conversion is antecedent unto its own acting; though in the
   same instant of time wherein the will is moved it moves, and when it is
   acted it acts itself, and preserves its own liberty in its exercise.
   There is, therefore, herein an inward almighty secret act of the power
   of the Holy Ghost, producing or effecting in us the will of conversion
   unto God, so acting our wills as that they also act themselves, and
   that freely. So Austin, cont. Duas Epistol. Pelag. lib. i. cap. 19:
   "Trahitur [homo] miris modis ut velit, ab illo qui novit intus in ipsis
   cordibus hominum operari; non ut homines, quod fieri non potest,
   nolentes credant, sed ut volentes ex nolentibus fiant." The Holy
   Spirit, who in his power and operation is more intimate, as it were,
   unto the principles of our souls than they are to themselves, doth,
   with the preservation and in the exercise of the liberty of our wills,
   effectually work our regeneration and conversion unto God.

   This is the substance of what we plead for in this cause, and which
   declares the nature of this work of regeneration, as it is an inward
   spiritual work. I shall, therefore, confirm the truth proposed with
   evident testimonies of Scripture, and reasons contained in them or
   educed from them.

   First, The work of conversion itself, and in especial the act of
   believing, [121] or faith itself, is expressly said to be of God, to be
   wrought in us by him, to be given unto us from him. The Scripture says
   not that God gives us ability or power to believe only, -- namely, such
   a power as we may make use of if we will, or do otherwise; but faith,
   repentance, and conversion themselves are said to be the work and
   effect of God. Indeed, there is nothing mentioned in the Scriptures
   concerning the communicating of power, remote or next unto the mind of
   man, to enable him to believe antecedently unto actual believing. A
   "remote power," if it may be so called, in the capacities of the
   faculties of the soul, the reason of the mind, and liberty of the will,
   we have given an account concerning; but for that which some call a
   "next power," [122] or an ability to believe in order of nature
   antecedent unto believing itself, wrought in us by the grace of God,
   the Scripture is silent. The apostle Paul saith of himself, Panta
   ischuo en to endunamouti me Christo, Phil. iv. 13, -- "I can do all
   things," or prevail in all things, "through Christ who enableth me;"
   where a power or ability seems to be spoken of antecedent unto acting:
   but this is not a power for the, first act of faith, but a power in
   them that believe. Such a power I acknowledge, which is acted in the
   co-operation of the Spirit and grace of Christ with the grace which
   believers have received, unto the performance of all acts of holy
   obedience; whereof I must treat elsewhere. Believers have a stock of
   habitual grace; which may be called indwelling grace in the same sense
   wherein original corruption is called indwelling sin. And this grace,
   as it is necessary unto every act of spiritual obedience, so of itself,
   without the renewed co-working of the Spirit of Christ, it is not able
   or sufficient to produce any spiritual act. This working of Christ upon
   and with the grace we have received is called enabling of us; but with
   persons unregenerate, and as to the first act of faith, it is not so.

   But it will be objected, "That every thing which is actually
   accomplished was in potentia before; there must, therefore, be in us a
   power to believe before we do so actually." Ans. The act of God working
   faith in us is a creating act: "We are his workmanship, created in
   Christ Jesus," Eph. ii. 10; and he that is in Christ Jesus "is a new
   creature," 2 Cor. v. 17. Now, the effects of creating acts are not in
   potentia anywhere but in the active power of God; so was the world
   itself before its actual existence. This is termed potentia logica,
   which is no more but a negation of any contradiction to existence; not
   potentia physica, which includes a disposition unto actual existence.
   Notwithstanding, therefore, all these preparatory works of the Spirit
   of God which we allow in this matter, there is not by them wrought in
   the minds and wills of men such a next power, as they call it, as
   should enable them to believe without farther actual grace working
   faith itself. Wherefore, with respect to believing, the first act of
   God is to work in us "to will:" Phil. ii. 13, "He worketh in us to
   will." Now, to will to believe is to believe. This God works in us by
   that grace which Austin and the schoolmen call gratia operans, because
   it worketh in us without us, the will being merely moved and passive
   therein. That there is a power or faculty of believing given unto all
   men unto whom the gospel is preached, or who are called by the outward
   dispensation of it, some do pretend; and that "because those unto whom
   the word is so preached, if they do not actually believe, shall perish
   eternally, as is positively declared in the gospel, Mark xvi. 16; but
   this they could not justly do if they had not received a power or
   faculty of believing."

   Ans. 1. Those who believe not upon the proposal of Christ in the gospel
   are left without remedy in the guilt of those other sins, for which
   they must perish eternally. "If ye believe not," saith Christ, "that I
   am he, ye shall die in your sins," John viii. 24.

   2. The impotency that is in men, as to the act of believing, is
   contracted by their own fault, both as it ariseth from the original
   depravation of nature, and as it is increased by corrupt prejudices and
   contracted habits of sin: wherefore, they justly perished of whom yet
   it is said that "they could not believe," John xii. 39.

   3. There is none by whom the gospel is refused, but they put forth an
   act of the will in its rejection, which all men are free unto and able
   for: "I would have gathered you, but ye would not," Matt. xxiii. 37.
   "Ye will not come to me, that ye may have life," [John v. 40.]

   But the Scripture positively affirms of some to whom the gospel was
   preached that "they could not believe," John xii. 39; and of all
   natural men, that " they cannot receive the things of God," 1 Cor. ii.
   14. Neither is it "given" unto all to "know the mysteries of the
   kingdom of heaven," but to some only, Matt. xi. 25, xiii. 11; and those
   to whom it is not so given have not the power intended. Besides, faith
   is not of all, or "all have not faith," 2 Thess. iii. 2, but it is
   peculiar to the "elect of God," Tit. i. 1; Acts xiii. 48; and these
   elect are but some of those that are called, Matt. xx. 16.

   Yet farther to clear this, it may be observed, that this first act of
   willing may be considered two ways:-- 1. As it is wrought in the will
   subjectively, and so it is formally only in that faculty; and in this
   sense the will is merely passive, and only the subject moved or acted.
   And in this respect the act of God's grace in the will is an act of the
   will. But, 2. It may be considered as it is efficiently also in the
   will, as, being acted, it acts itself. So it is from the will as its
   principle, and is a vital act thereof, which gives it the nature of
   obedience. Thus the will in its own nature is mobilis, fit and meet to
   be wrought upon by the grace of the Spirit to faith and obedience; with
   respect unto the creating act of grace working faith in us, it is mota,
   moved and acted thereby; and in respect of its own elicit act, as it so
   acted and moved, it is movens, the next efficient cause thereof.

   These things being premised for the clearing of the nature of the
   operation of the Spirit in the first communication of grace unto us,
   and the will's compliance therewithal, we return unto our arguments or
   testimonies given unto the actual collation of faith [123] upon us by
   the Spirit and grace of God, which must needs be effectual and
   irresistible; for the contrary implies a contradiction, -- namely, that
   God should "work what is not wrought:" -- Phil. i. 29, "To you it is
   given in the behalf of Christ, not only to believe on him, but also to
   suffer for his sake," To "believe on Christ" expresseth saving faith
   itself. This is "given" unto us. And how is it given us? Even by the
   power of God "working in us both to will and to do of his good
   pleasure," chap. ii. 13. Our faith is our coming to Christ. "And no
   man," saith he, "can come unto me, except it be given unto him of my
   Father," John vi. 65. All power in ourselves for this end is utterly
   taken away: "No man can come unto me." [124] However we may suppose men
   to be prepared or disposed, whatever arguments may be proposed unto
   them, and in what season soever, to render things congruous and
   agreeable unto their inclinations, yet no man of himself can believe,
   can come to Christ, unless faith itself be "given unto him," -- that
   is, be wrought in him by the grace of the Father, Phil. i. 29. So it is
   again asserted, and that both negatively and positively, Eph. ii. 8,
   "By grace are ye saved through faith; and that not of yourselves: it is
   the gift of God." Our own ability, be it what it will, however assisted
   and excited, and God's gift, are contradistinguished. If it be "of
   ourselves," it is not "the gift of God;" if it be "the gift of God," it
   is not "of ourselves." And the manner how God bestows this gift upon us
   is declared, verse 10, "We are his workmanship, created in Christ Jesus
   unto good works." Good works, or gospel obedience, are the things
   designed. These must proceed from faith, or they are not acceptable
   with God, Heb. xi. 6. And the way whereby this is wrought in us, or a
   principle of obedience, is by a creating act of God: "We are his
   workmanship, created in Christ Jesus." In like manner God is said to
   "give us repentance," 2 Tim. ii. 25; Acts xi. 18. This is the whole of
   what we plead: God in our conversion, by the exceeding greatness of his
   power, as he wrought in Christ when he raised him from the dead,
   actually worketh faith and repentance in us, gives them unto us,
   bestows them on us; so that they are mere effects of his grace in us.
   And his working in us infallibly produceth the effect intended, because
   it is actual faith that he works, and not only a power to believe,
   which we may either put forth and make use of or suffer to be
   fruitless, according to the pleasure of our own wills.

   Secondly, As God giveth and worketh in us faith and repentance, so the
   way whereby he doth it, or the manner how he is said to effect them in
   us, makes it evident that he doth it by a power infallibly efficacious,
   and which the will of man doth never resist; for this way is such as
   that he thereby takes away all repugnancy, all resistance, all
   opposition, every thing that lieth in the way of the effect intended:
   Deut. xxx. 6, "The Lord thy God will circumcise thine heart, and the
   heart of thy seed, to love the Lord thy God with all thine heart, and
   with all thy soul, that thou mayest live." A denial of the work here
   intended is expressed chap. xxix. 4, "The Lord hath not given you an
   heart to perceive, and eyes to see, and ears to hear, unto this day."
   What it is to have the heart circumcised the apostle declares, Col. ii.
   11. It is the "putting off the body of the sins of the flesh by the
   circumcision of Christ," -- that is, by our conversion to God. It is
   the giving "an heart to perceive, and eyes to see, and ears to hear,"
   -- that is, spiritual light and obedience, -- by the removal of all
   obstacles and hinderances. This is the immediate work of the Spirit of
   God himself. No man ever circumcised his own heart. No man can say he
   began to do it by the power of his own will, and then God only helped
   him by his grace. As the act of outward circumcision on the body of a
   child was the act of another, and not of the child, who was only
   passive therein, but the effect was in the body of the child only, so
   is it in this spiritual circumcision, -- it is the act of God, whereof
   our hearts are the subject. And whereas it is the blindness, obstinacy,
   and stubbornness in sin that is in us by nature, with the prejudices
   which possess our minds and affections, which hinder us from conversion
   unto God, by this circumcision they are taken away; for by it the "body
   of the sins of the flesh is put off." And how should the heart resist
   the work of grace, when that whereby it should resist is effectually
   taken away?

   Ezek. xxxvi. 26, 27, "A new heart also will I give you, and a new
   spirit will I put within you: and I will take away the stony heart out
   of your flesh, and I will give you a heart of flesh. And I will put my
   Spirit within you, and cause you to walk in my statutes, and ye shall
   keep my judgments, and do them." To which may be added, Jer. xxiv. 7,
   "I will give them a heart to know me, that I am the Lord: and they
   shall be my people, and I will be their God: so they shall return unto
   me with their whole heart." As also, Isa. xliv. 3-5, "I will pour water
   upon him that is thirsty, and floods upon the dry ground: I will pour
   my Spirit upon thy seed, and my blessing upon thine offspring: and they
   shall spring up as among the grass, as willows by the water-courses.
   One shall say, I am the Lord's," etc. So Jer. xxxi. 33, "I will put my
   law in their inward parts, and write it in their hearts." I shall first
   inquire two things about these concurrent testimonies:--

   1. Is it lawful for us, is it our duty, to pray that God would do and
   effect what he hath promised to do, and that both for ourselves and
   others? -- [We may pray] for ourselves, that the work of our conversion
   may be renewed, carried on, and consummated in the way and by the means
   whereby it was begun, that so "he which hath begun the good work in us
   may perfect it until the day of Jesus Christ," Phil. i. 6; for those
   who are converted and regenerated, and are persuaded on good and
   infallible grounds that so they are, may yet pray for those things
   which God promiseth to work in their first conversion. And this is
   because the same work is to be preserved and carried on in them by the
   same means, the same power, the same grace, wherewith it was begun. And
   the reason is, though this work, as it is merely the work of
   conversion, is immediately perfected and completed as to the being of
   it; yet as it is the beginning of a work of sanctification, it is
   continually to be renewed and gone over again, because of the remainder
   of sin in us and the imperfection of our grace. [And we may pray] for
   others, that it may be both begun and finished in them. And do we not
   in such prayers desire that God would really, powerfully, effectually,
   by the internal efficiency of his Spirit, take away all hinderances,
   oppositions, and repugnancy in our minds and wills, and actually
   collate upon us, give unto us, and work in us, a new principle of
   obedience, that we may assuredly love, fear, and trust in God always?
   or do we only desire that God would so help us as to leave us
   absolutely undetermined whether we will make use of his help or no? Did
   ever any pious soul couch such an intention in his supplications? He
   knows not how to pray who prays not that God would, by his own
   immediate power, work those things in him which he thus prayeth for.
   And unto this prayer, also, grace effectual is antecedently required.
   [125] Wherefore, I inquire, --

   2. Whether God doth really effect and work in any the things which he
   here promiseth that he will work and effect? If he do not, where is his
   truth and faithfulness? It is said that "he doth so, and will so do,
   provided that men do not refuse his tender of grace nor resist his
   operations, but comply with them." But this yields no relief, --

   For, (1.) What is it not to refuse the grace of conversion, but to
   comply with it? Is it not to believe, to obey, -- to convert ourselves?
   So, then, God promiseth to convert us, on condition that we convert
   ourselves; to work faith in us, on condition that we do believe; and a
   new heart, on condition that we make our hearts new ourselves! To this
   are all the adversaries of the grace of God brought by those conditions
   which they feign of its efficacy to preserve the sovereignty of
   free-will in our conversion, -- that is, unto plain and open
   contradictions, which have been charged sufficiently upon them by
   others, and from which they could never extricate themselves. (2.)
   Where God promiseth [126] thus to work, as these testimonies do
   witness, and doth not effectually do so, it must be either because he
   cannot or because he will not. If it be said that he doth it not
   because he will not, then this is that which is ascribed unto God, --
   that he promiseth indeed to take away our stony heart, and to give us a
   new heart with his law written in it, but he will not do so; which is
   to overthrow his faithfulness, and to make him a liar. If they say it
   is because he cannot, seeing that men oppose and resist the grace
   whereby he would work this effect, then where is the wisdom of
   promising to work that in us which he knew he could not effect without
   our compliance, and which he knew that we would not comply withal? But
   it will be said that God promiseth to work and effect these things, but
   in such a way as he hath appointed, -- that is, by giving such supplies
   of grace as may enable us thereunto, -- which if we refuse to make use
   of, the fault is merely our own. Ans. It is the things themselves that
   are promised, and not such a communication of means to effect them as
   may produce them or may not, as the consideration of the place will
   manifest; whereof observe, --

   [1.] The subject spoken of in these promises is the heart. And the
   heart in the Scripture is taken for the whole rational soul, not
   absolutely, but as all the faculties of the soul are one common
   principle of all our moral operations. Hence it hath such properties
   assigned unto it as are peculiar to the mind or understanding, as to
   see, perceive, to be wise, and to understand; and, on the contrary, to
   be blind and foolish; and sometimes such as belong properly to the will
   and affections, as to obey, to love, to fear, to trust in God.
   Wherefore, the principle of all our spiritual and moral operations is
   intended hereby.

   [2.] There is a description of this heart, as it is in us antecedent
   unto the effectual working of the grace of God in us: it is said to be
   stony, -- "The heart of stone." It is not absolutely that it is said so
   to be, but with respect unto some certain end. This end is declared to
   be our walking in the ways of God, or our fearing of him. Wherefore,
   our hearts by nature, as unto living to God or his fear, are a stone,
   or stony; and who hath not experience hereof from the remainders of it
   still abiding in them? And two things are included in this
   expression:-- 1st. An ineptitude unto any actings towards that end.
   Whatever else the heart can do of itself, in things natural or civil,
   in outward things, as to the end of living unto God it can of itself,
   without his grace, do no more than a stone can do of itself unto any
   end whereunto it may be applied. 2dly. An obstinate, stubborn
   opposition unto all things conducing unto that end. Its hardness or
   obstinacy, in opposition to the pliableness of a heart of flesh, is
   principally intended in this expression. And in this stubbornness of
   the heart consists all that repugnancy to the grace of God which is in
   us by nature, and hence all that resistance doth arise, which some say
   is always sufficient to render any operation of the Spirit of God by
   his grace fruitless.

   [3.] This heart, -- that is, this impotency and enmity which is in our
   natures unto conversion and spiritual obedience, -- God says he will
   take away; that is, he will do so in them who are to be converted
   according to the purpose of his will, and whom he will turn unto
   himself. [127] He doth not say that he will endeavour to take it away,
   nor that he will use such or such means for the taking of it away, but
   absolutely that he will take it away. He doth not say that he will
   persuade men to remove it or do it away, that he will aid and help them
   in their so doing, and that so far as that it shall wholly be their own
   fault if it be not done, -- which no doubt it is where it is not
   removed; but positively that he himself will take it away. Wherefore,
   the act of taking it away is the act of God by his grace, and not the
   act of our wills but as they are acted thereby; and that such an act as
   whose effect is necessary. It is impossible that God should take away
   the stony heart, and yet the stony heart not be taken away. What,
   therefore, God promiseth herein, in the removal of our natural
   corruption, is as unto the event infallible, and as to the manner of
   operation irresistible.

   [4.] As what God taketh from us in the cure of our original disease, so
   what he bestoweth on us or works in us is here also expressed; and this
   is, a new heart and a new spirit: "I will give you a new heart." And
   withal it is declared what benefit we do receive thereby: for those who
   have this new heart bestowed on them or wrought in them, they do
   actually, by virtue thereof, "fear the Lord and walk in his ways;" for
   so it is affirmed in the testimonies produced: and no more is required
   thereunto, as nothing less will effect it. There must, therefore, be in
   this new heart thus given us a principle of all holy obedience unto
   God: the creating of which principle in us is our conversion to him;
   for God doth convert us, and we are converted. And how is this new
   heart communicated unto us? "I will," saith God, "give them a new
   heart." "That is, it may be, he will do what is to be done on his part
   that they may have it; but we may refuse his assistance, and go without
   it." No; saith he, "I will put a new spirit within them;" which
   expression is capable of no such limitation or condition. And to make
   it more plain yet, he affirms that he "will write his law in our
   hearts." It is confessed that this is spoken with respect unto his
   writing of the law of old in the tables of stone. As, then, he wrote
   the letter of the law in the tables of stone, so that thereon and
   thereby they were actually engraven therein; so by writing the law,
   that is, the matter and substance of it, in our hearts, it is as really
   fixed therein as the letter of it was of old in the tables of stone.
   And this can be no otherwise but in a principle of obedience and love
   unto it, which is actually wrought of God in us. And the aids or
   assistances which some men grant that are left unto the power of our
   own wills to use or not to use, have no analogy with the writing of the
   law in tables of stone. And the end of the work of God described is not
   a power to obey, which may be exerted or not; but it is actual
   obedience in conversion, and all the fruits of it. And if God do not in
   these promises declare a real efficiency of internal grace, taking away
   all repugnancy of nature unto conversion, curing its depravation
   actually and effectually, and communicating infallibly a principle of
   scriptural obedience, I know not in what words such a work may be
   expressed. And whatever is excepted as to the suspending of the
   efficacy of this work upon conditions in ourselves, it falls
   immediately into gross and sensible contradictions. An especial
   instance of this work we have, Acts xvi. 14.

   A third argument is taken from the state and condition of men by
   nature, before described; for it is such as that no man can be
   delivered from it, but by that powerful, internal, effectual grace
   which we plead for, such as wherein the mind and will of man can act
   nothing in or towards conversion to God but as they are acted by grace.
   The reason why some despise, some oppose, some deride the work of the
   Spirit of God in our regeneration or conversion, or fancy it to be only
   an outward ceremony, or a moral change of life and conversation, is,
   their ignorance of the corrupted and depraved estate of the souls of
   men, in their minds, wills, and affections, by nature; for if it be
   such as we have described, -- that is, such as in the Scripture it is
   represented to be, -- they cannot be so brutish as once to imagine that
   it may be cured, or that men may be delivered from it, without any
   other aid but that of those rational considerations which some would
   have to be the only means of our conversion to God. We shall,
   therefore, inquire what that grace is, and what it must be, whereby we
   are delivered from it:--

   1. It is called a vivification or quickening. We are by nature "dead in
   trespasses and sins," as hath been proved, and the nature of that death
   at large explained. In our deliverance from thence, we are said to be
   "quickened," Eph. ii. 5. Though dead, we "hear the voice of the Son of
   God, and live," John v. 25; being made "alive unto God through Jesus
   Christ," Rom. vi. 11. Now, no such work can be wrought in us but by an
   effectual communication of a principle of spiritual life; and nothing
   else will deliver us. Some think to evade the power of this argument by
   saying that "all these expressions are metaphorical, and arguings from
   them are but fulsome metaphors:" and it is well if the whole gospel be
   not a metaphor unto them. But if there be not an impotency in us by
   nature unto all acts of spiritual life, like that which is in a dead
   man unto the acts of life natural; if there be not an alike power of
   God required unto our deliverance from that condition, and the working
   in us a principle of spiritual obedience, as is required unto the
   raising of him that is dead, -- they may as well say that the Scripture
   speaks not truly as that it speaks metaphorically. And that it is
   almighty power, the "exceeding greatness of God's, power," that is put
   forth and exercised herein; we have proved from Eph. i. 19, 20; Col.
   ii. 12, 13; 2 Thess. i. 11; 2 Pet. i. 3. And what do these men intend
   by this quickening, this raising us from the dead by the power of God?
   A persuasion of our minds by rational motives taken from the word, and
   the things contained in it! But was there ever heard such a monstrous
   expression, if there be nothing else in it? What could the holy writers
   intend by calling such a work as this by a "quickening of them who were
   dead in trespasses and sins through the mighty power of God," unless it
   were, by a noise of insignificant words, to draw us off from a right
   understanding of what is intended? And it is well if some are not of
   that mind.

   2. The work itself wrought is our regeneration. I have proved before
   that this consists in a new, spiritual, supernatural, vital principle
   or habit of grace, infused into the soul, the mind, will, and
   affections, by the power of the Holy Spirit, disposing and enabling
   them in whom it is unto spiritual, supernatural, vital acts of faith
   and obedience. Some men seem to be inclined to deny all habits of
   grace. And on such a supposition, a man is no longer a believer than he
   is in the actual exercise of faith; for there is nothing in him from
   whence he should be so denominated. But this would plainly overthrow
   the covenant of God, and all the grace of it. Others expressly deny all
   gracious, supernatural, infused habits, though they may grant such as
   are or may be acquired by the frequent acts of those graces or virtues
   whereof they are the habits. But the Scripture giveth us another
   description of this work of regeneration, for it consists in the
   renovation of the image of God in us: Eph. iv. 23, 24, "Be renewed in
   the spirit of your mind, and put on the new man, which after God is
   created in righteousness and true holiness." That Adam in innocency had
   a supernatural ability of living unto God habitually residing in him is
   generally acknowledged; and although it were easy for us to prove that
   whereas he was made for a super-natural end, -- namely, to live to God,
   and to come to the enjoyment of him, -- it was utterly impossible that
   he should answer it or comply with it by the mere strength of his
   natural faculties, had they not been endued with a supernatural
   ability, which, with respect unto that end, was created with them and
   in them, yet we will not contend about terms. Let it be granted that he
   was created in the image of God, and that he had an ability to fulfil
   all God's commands, and that in himself, and no more shall be desired.
   This was lost by the fall. When this is by any denied, it shall be
   proved. In our regeneration, there is a renovation of this image of God
   in us: "Renewed in the spirit of your mind." And it is renewed in us by
   a creating act of almighty power: "Which after God," or according to
   his likeness, "is created in righteousness and true holiness." There
   is, therefore, in it an implantation of a new principle of spiritual
   life, of a life unto God in repentance, faith, and obedience, or
   universal holiness, according to gospel truth, or the truth which came
   by Jesus Christ, John i. 17. And the effect of this work is called
   "spirit:" John iii. 6, "That which is born of the Spirit is spirit." It
   is the Spirit of God of whom we are born; that is, our new life is
   wrought in us by his efficiency. And that which in us is so born of him
   is spirit; not the natural faculties of our souls, -- they are once
   created, once born, and no more, -- but a new principle of spiritual
   obedience, whereby we live unto God. And this is the product of the
   internal immediate efficiency of grace.

   This will the better appear if we consider the faculties of the soul
   distinctly, and what is the especial work of the Holy Spirit upon them
   in our regeneration or conversion to God:-- (1.) The leading,
   conducting faculty of the soul is the mind or understanding. Now, this
   is corrupted and vitiated by the fall; and how it continues depraved in
   the state of nature hath been declared before. The sum is, that it is
   not able to discern spiritual things in a spiritual manner; for it is
   possessed with spiritual blindness or darkness, and is filled with
   enmity against God and his law, esteeming the things of the gospel to
   be foolishness; because it is alienated from the life of God through
   the ignorance that is in it. We must, therefore, inquire what is the
   work of the Holy Spirit on our minds in turning of us to God, whereby
   this depravation is removed and this vicious state cured, whereby we
   come to see and discern spiritual things in a spiritual manner, that we
   may savingly know God and his mind as revealed in and by Jesus Christ.
   And this is several ways declared in the Scripture:--

   [1.] He is said to give us an understanding: 1 John v. 20, "The Son of
   God is come, and hath given us an understanding, that we may know him
   that is true;" which he doth by his Spirit. Man by sin is become like
   the "beasts that perish, which have no understanding," Ps. xlix. 12,
   20. Men have not lost their natural intellective faculty or reason
   absolutely. It is continued unto them, with the free though impaired
   use of it, in things natural and civil. And it hath an advance in sin;
   men are "wise to do evil:" [128] but it is lost as to the especial use
   of it in the saving knowledge of God and his will, "To do good they
   have no knowledge," Jer. iv. 22; for naturally, "there is none that
   understandeth, there is none that seeketh after God," Rom. iii. 11. It
   is corrupted not so much in the root and principle of its actings, as
   with respect unto their proper object, term, and end. Wherefore,
   although this giving of an understanding be not the creating in us anew
   of that natural faculty, yet it is that gracious work in it without
   which that faculty in us, as depraved, will no more enable us to know
   God savingly than if we had none at all. The grace, therefore, here
   asserted in the giving of an understanding is the causing of our
   natural understandings to understand savingly. This David prays for:
   Ps. cxix. 34, "Give me understanding, and I shall keep thy law." The
   whole work is expressed by the apostle, Eph. i. 17, 18, "That the God
   of our Lord Jesus Christ, the Father of glory, may give unto you the
   Spirit of wisdom and revelation in the knowledge of him: the eyes of
   your understanding being opened; that ye may know what is the hope of
   his calling," etc. That "the Spirit of wisdom and revelation" is the
   Spirit of God working those effects in us, we have before evinced. And
   it is plain that the "revelation" here intended is subjective, in
   enabling us to apprehend what is revealed, and not objective, in new
   revelations, which the apostle prayed not that they might receive. And
   this is farther evidenced by the ensuing description of it: "The eyes
   of your understanding being opened." There is an eye in the
   understanding of man, -- that is, the natural power and ability that is
   in it to discern spiritual things. But this eye is sometimes said to be
   "blind," sometimes to be "darkness," sometimes to be "shut" or closed;
   and nothing but the impotency of our minds to know God savingly, or
   discern things spiritually when proposed unto us, can be intended
   thereby. It is the work of the Spirit of grace to open this eye, [129]
   Luke iv. 18; Acts xxvi. 18; and this is by the powerful, effectual
   removal of that depravation of our minds, with all its effects, which
   we before described. And how are we made partakers thereof? It is of
   the gift of God, freely and effectually working it: for, first, he
   "giveth us the Spirit of wisdom and revelation" to that end; and,
   secondly, works the thing itself in us. He "giveth us a heart to know
   him," Jer. xxiv. 7, without which we cannot so do, or he would not
   himself undertake to work it in us for that end. There is, therefore,
   an effectual, powerful, creating act of the Holy Spirit put forth in
   the minds of men in their conversion unto God, enabling them
   spiritually to discern Spiritual things; wherein the seed and substance
   of divine faith is contained.

   [2.] This is called the renovation of our minds: "Renewed in the spirit
   of your mind," Eph. iv. 23; which is the same with being "renewed in
   knowledge," Col. iii. 10. And this renovation of our minds hath in it a
   transforming power to change the whole soul into an obediential frame
   towards God, Rom. xii. 2. And the work of renewing our minds is
   peculiarly ascribed unto the Holy Spirit: Tit. iii. 5, "The renewing of
   the Holy Ghost." Some men seem to fancy, yea, do declare, that there is
   no such depravation in or of the mind of man, but that he is able, by
   the use of his reason, to apprehend, receive, and discern those truths
   of the gospel which are objectively proposed unto it. But of the use of
   reason in these matters, and its ability to discern and judge of the
   sense of propositions and force of inferences in things of religion, we
   shall treat afterward. At present, I only inquire whether men
   unregenerate be of themselves able spiritually to discern spiritual
   things when they are proposed unto them in the dispensation of the
   gospel, so as their knowledge may be saving in and unto themselves, and
   acceptable unto God in Christ, and that without any especial, internal,
   effectual work of the Holy Spirit of grace in them and upon them? If
   they say they are, as they plainly plead them to be, and will not
   content themselves with an ascription unto them of that notional,
   doctrinal knowledge which none deny them to be capable of, I desire to
   know to what purpose are they said to be "renewed by the Holy Ghost?"
   to what purpose are all those gracious actings of God in them before
   recounted? He that shall consider what, on the one band, the Scripture
   teacheth us concerning the blindness, darkness, impotency of our minds,
   with respect unto spiritual things, when proposed unto us, as in the
   state of nature; and, on the other, what it affirms concerning the work
   of the Holy Ghost in their renovation and change, in giving them new
   power, new ability, a new, active understanding, -- will not be much
   moved with the groundless, confident, unproved dictates of some
   concerning the power of reason in itself to apprehend and discern
   religious things, so far as we are required in a way of duty. This is
   all one as if they should say, that if the sun shine clear and bright,
   every blind man is able to see.

   God herein is said to communicate a light unto our minds, and that so
   as that we shall see by it, or perceive by it, the things proposed unto
   us in the gospel usefully and savingly: 2 Cor. iv. 6, "God, who
   commanded the light to shine out of darkness, hath shined in our
   hearts, to give the light of the knowledge of the glory of God in the
   face of Jesus Christ." Did God no otherwise work on the minds of men
   but by an external, objective proposal of truth unto them, to what
   purpose doth the apostle mention the almighty act of creating power
   which he put forth and exercised in the first production of natural
   light out of darkness? What allusion is there between that work and the
   doctrinal proposal of truth to the minds of men? It is, therefore, a
   confidence not to be contended with, if any will deny that the act of
   God in the spiritual illumination of our minds be of the same nature,
   as to efficacy and efficiency, with that whereby he created light at
   the beginning of all things. And because the effect produced in us is
   called "light," the act itself is described by "shining:" " God bath
   shined in our hearts," -- that is, our minds. So he conveys light unto
   them by an act of omnipotent efficiency. And as that which is so
   wrought in our minds is called "light," so the apostle, leaving his
   metaphor, plainly declares what he intends thereby, -- namely, the
   actual "knowledge of the glory of God in the face of Jesus Christ;"
   that is, as God is revealed in Christ by the gospel, as he declares,
   verse 4. Having, therefore, first, compared the mind of man by nature,
   with respect unto a power of discerning spiritual things, to the state
   of all things under darkness before the creation of light; and,
   secondly, the powerful working of God in illumination unto the act of
   his omnipotency in the production or creation of light natural, -- he
   ascribes our ability to know, and our actual knowledge of God in
   Christ, unto his real efficiency and operation. And these things in
   part direct us towards an apprehension of that work of the Holy Spirit
   upon the minds of men in their conversion unto God whereby their
   depravation is cured, and without which it will not so be. By this
   means, and no otherwise, do we who were "darkness" become "light in the
   Lord," or come to know God in Christ savingly, looking into and
   discerning spiritual things with a proper intuitive sight, whereby all
   the other faculties of our souls are guided and influenced unto the
   obedience of faith.

   (2.) It is principally with respect unto the will and its depravation
   by nature that we are said to be dead in sin. And herein is seated that
   peculiar obstinacy, whence it is that no unregenerate person doth or
   can answer his own convictions, or walk up unto his light in obedience.
   For the will may be considered two ways:-- first, As a rational, vital
   faculty of our souls; secondly, As a free principle, [130] freedom
   being of its essence or nature. This, therefore, in our conversion to
   God, is renewed by the Holy Ghost, and that by an effectual
   implantation in it of a principle of spiritual life and holiness in the
   room of that original righteousness which it lost by the fall. That he
   doth so is proved by all the testimonies before insisted on:-- First,
   This is its renovation as it is a rational, vital faculty; and of this
   vivification see before. Secondly, As it is a free principle, it is
   determined unto its acts in this case by the powerful operation of the
   Holy Ghost, without the least impeachment of its liberty or freedom; as
   hath been declared. And that this is so might be fully evinced, as by
   others so by the ensuing arguments; for if the Holy Ghost do not work
   immediately and effectually upon the will, producing and creating in it
   a principle of faith and obedience, infallibly determining it in its
   free acts, then is all the glory of our conversion to be ascribed unto
   ourselves, and we make ourselves therein, by the obediential actings of
   our own free will, to differ from others who do not so comply with the
   grace of God; which is denied by the apostle, 1 Cor. iv. 7. Neither can
   any purpose of God concerning the conversion of any one soul he certain
   and determinate, seeing after he hath done all that is to be done, or
   can be done towards it, the will, remaining undetermined, may not be
   converted, contrary to those testimonies of our Saviour, Matt. xi. 25,
   26; John vi. 37; Rom. viii. 29. Neither can there be an original
   infallibility in the promises of God made to Jesus Christ concerning
   the multitudes that should believe in him, seeing it is possible no one
   may so do, if it depend on the undetermined liberty of their wills
   whether they will or no. And then, also, must salvation of necessity be
   "of him that willeth, and of him that runneth," and not "of God, that
   showeth mercy on whom he will have mercy," contrary to the apostle,
   Rom. ix. 15, 16. And the whole efficacy of the grace of God is made
   thereby to depend on the wills of men; which is not consistent with our
   being the "workmanship of God, created in Christ Jesus unto good
   works," Eph. ii. 10. Nor, on this supposition, do men know what they
   pray for, when they pray for their own or other men's conversion to
   God; as hath been before declared. There is, therefore, necessary such
   a work of the Holy Spirit upon our wills as may cure and take away the
   depravation of them before described, freeing us from the state of
   spiritual death, causing us to live unto God, and determining them in
   and unto the acts of faith and obedience. And this he doth whilst and
   as he makes us new creatures, quickens us who are dead in trespasses
   and sins, gives us a new heart and puts a new spirit within us, writes
   his law in our hearts, that we may do the mind of God and walk in his
   ways, worketh in us to will and to do, making them who were unwilling
   and obstinate to become willing and obedient, and that freely and of
   choice.

   (3.) In like manner a prevailing love is implanted upon the affections
   by the Spirit of grace, causing the soul with delight and complacency
   to cleave to God and his ways. This removes and takes away the enmity
   before described, with the effects of it: Deut. xxx. 6, "The Lord thy
   God will circumcise thine heart, and the heart of thy seed, to love the
   Lord thy God with all thine heart, and with all thy soul, that thou
   mayest live." This circumcision of the heart consists in the "putting
   off the body of the sins of the flesh," as the apostle speaks, Col. ii.
   11. He "crucifies the flesh, with the affections and lusts" thereof.
   Some men are inclined to think that all the depravation of our nature
   consists in that of the sensitive part of the soul, or our affections;
   the vanity and folly of which opinion bath been before discovered. Yet
   it is not denied but that the affections are signally depraved, so that
   by them principally the mind and will do act those lusts that are
   peculiarly seated in them, or by them do act according to their
   perverse and corrupt inclinations, Gal. v. 24; James i. 14, 15.
   Wherefore, in the circumcision of our hearts, wherein the flesh, with
   the lusts, affections, and deeds thereof, is crucified by the Spirit,
   he takes from them their enmity, carnal prejudices, and depraved
   inclinations, really though not absolutely and perfectly; and instead
   of them he fills us with holy spiritual love, joy, fear, and delight,
   not changing the being of our affections, but sanctifying and guiding
   them by the principle of saving light and knowledge before described,
   and uniting them unto their proper object in a due manner.

   From what hath been spoken in this third argument, it is evident that
   the Holy Spirit, designing the regeneration or conversion of the souls
   of men, worketh therein effectually, powerfully, and irresistibly;
   which was proposed unto confirmation.

   From the whole it appears that our regeneration is a work of the Spirit
   of God, and that not any act of our own, which is only so, is intended
   thereby. [131] I say it is not so our own as by outward helps and
   assistance to be educed out of the principles of our natures. And
   herein is the Scripture express; for, mentioning this work directly
   with respect unto its cause, and the manner of its operation in the
   effecting of it, it assigns it positively unto God or his Spirit 1 Pet.
   i. 3, "God, according to his abundant mercy, hath begotten us again."
   James i. 18, "Of his own will begat he us with the word of truth." John
   iii. 5, 6, 8, "Born of the Spirit." 1 John iii. 9, "Born of God." And,
   on the other hand, it excludes the will of man from any active interest
   herein; I mean, as to the first beginning of it: 1 Pet. i. 23, "Born
   again, not of corruptible seed, but of incorruptible, by the word of
   God, which liveth and abideth for ever." John i. 13, "Which were born,
   not of blood, nor of the will of the flesh, nor of the will of man, but
   of God." See Matt. xvi. 17; Tit. iii. 5; Eph. ii. 9, 10. It is,
   therefore, incumbent on them who plead for the active interest of the
   will of man in regeneration to produce some testimonies of Scripture
   where it is assigned unto it, as the effect unto its proper cause.
   Where is it said that a man is born again or begotten anew by himself?
   And if it be granted, -- as it must be so, unless violence be offered
   not only to the Scripture but to reason and common sense, -- that
   whatever be our duty and power herein, yet these expressions must
   denote an act of God, and not ours, the substance of what we contend
   for is granted, as we shall be ready at any time to demonstrate. It is
   true, God doth command us to circumcise our hearts and to make them
   new: but he doth therein declare our duty, not our power; for himself
   promiseth to work in us what he requireth of us. And that power which
   we have and do exercise in the progress of this work, in sanctification
   and holiness, proceeds from the infused principle which we receive in
   our regeneration; for all which ends we ought to pray for Him,
   according to the example of holy men of old. [132]
     __________________________________________________________________

   [105] Ti to ophelos, ean eusunthetos men ho logos, kakosunthetos de ho
   tropos? ei men gar sophistou didaskaleion e he ekklesia euglottias hen
   ho kairos. Epeide de tropon agon kai karpophoria to prokeimenon, kai
   prosdokia ouranon to prosdokomenon, me glupta zeteistho all' ho tropos.
   --Athanas. de Semente.

   [106] " Non est igitur gratia Dei in natura liberi arbitrii, et in lege
   atque doctrina sicut Pelagius desipit, sed ad singulos actus datur
   illius voluntate de quo scriptum est; pluviam voluntariam segregabis
   Deus hæreditati tuæ. Quia et liberum arbitrium ad diligendum Deum primi
   peccati granditate perdidimus; et lex Dei atque doctrina quamvis sancta
   et justa et bona, tamen occidit, si non vivificet Spiritus, per quem
   fit non ut audiendo sed ut obediendo, neque ut lectione sed ut
   dilectione teneatur. Quapropter ut in Deum credamus et pie vivamus, non
   volentis neque currentis sed miserentis est Dei; non quia velle non
   debemus et currere, sed quia ipse in nobis et velle operatur et
   currere. Non ergo gratiam dicamus esse doctrinam, sed agnoscamus
   gratiam quæ facit prodesse doctrinam; quæ gratia si desit, videmus
   etiam obesse doctrinam." -- August. Epist. ccxvii, ad Vitalem.

   [107] "Sed quid illud est quo corporum sensus pulsantur, in agro cordis
   cui impenditur ista cultura, nec radicem potest figere nec germen
   emittere, nisi ille summus et verus Agricola potentia sui operis
   adhibuerit, et ad vitalem profectum ea quæ sunt plantata perduxerit?"
   -- Epist. ad Demetriadem.

   [108] "Omni dictamini rectæ rationis potest voluntas se conformare; sed
   diligere Deum super omnia est dictamen rectæ rationis; ratio enim
   dictat inter omnia diligenda esse aliquid summe diligendum. Item homo
   errans potest diligere creaturam super omnia, ergo etiam Deum; mirum
   enim valde esset, quod voluntas se conformare possit dictamini erroneo
   et non recto." -- Biel, ii. Sent. distinc. 27, q. art. 4.

   [109] "Hoc piarum mentium est, ut nihil sibi tribuant, sed totum gratiæ
   Dei; unde quantumcunque aliquis det gratiæ Dei, etiamsi subtrahat
   potestati naturæ aut liberi arbitrii a pietate non recedit; cum vero
   aliquid gratiæ Dei subtrahitur et naturæ tribuitur quod gratiæ est, ibi
   potest periculum intervenire." -- Cassander. Lib. Consult. art. lxviii.

   [110] "Pelagiana hæresis quo dogmate catholicam fidem destruere adorta
   sit, et quibus impietatum venenis viscera ecclesiæ atque ipsa vitalia
   corporis Christi voluerit occupare, notiora sunt quam ut opere
   narrationis indigeant. Ex his tamen una est blasphemia, nequissimum et
   subtilissimum germen aliarum, quâ dicunt gratiam Dei secundum merita
   hominum dari. Cum enim primum tantam naturæ humanæ vellent astruere
   sanitatem, ut per solum liberum arbitrium posset assequi Dei regnum; eo
   quod tam plene ipso conditionis suæ præsidio juvaretur; ut habens
   naturaliter rationalem intellectum facile bonum eligeret malumque
   vitaret, et ubi in utrâque parte libera essent opera voluntatis, non
   facultatem his qui mali sunt ad bonum deesse, sed studium. Cum ergo, ut
   dixi, totam justitiam hominis ex naturali vellent rectitudine ac
   possibilitate subsistere, atque hanc definitionem doctrina sana
   respueret, damnatum a catholicis sensum et multis postea hæreticæ
   fraudis varietatibus coloratum, hoc apud se ingenio servaverunt, ut ad
   incipiendum, et ad proficiendum, et ad perseverandum in bono
   necessariam homini Dei gratiam profiterentur. Sed in hac professione
   quo dolo vasa iræ molirentur irrepere, ipsa Dei gratia vasis
   misericordiæ revelavit. Intellectum est enim, saluberrimeque perspectum
   hoc tantum eos de gratia confiteri, quod quædam libero Arbitrio sit
   magistra, seque per cohortationes, per legem, per doctrinam, per
   creaturarum contemplationem, per miracula, perque terrores extrinsecus
   judicio ejus ostentet; quo unusquisque secundum voluntatis suæ motum,
   si quæsierit inveniat; si petierit, recipiat; si pulsaverit, introeat."
   -- Prosp. ad Rufin. de Lib. Arbit.

   [111] "Inaniter et perfunctorie potius quam veraciter pro eis, ut
   doctrinæ cui adversantur credendo consentiant, Deo fundimus preces, si
   ad ejus non pertinet gratiam convertere ad fidem suam, ipsi fidei
   contrarias hominum voluntates." -- August. Epist. ccxvii.

   [112] "Prima divini muneris gratia est, ut erudiat nos ad nostræ
   humilitatis confessionem, et agnoscere faciat, quod, si quid boni
   agimus, per illum possumus, sine quo nihil possumus." -- Prosp.
   Sentent. cv. ex August.

   [113] "Quicunque tribuit sibi bonum quod facit etiamsi videtur nihil
   mali manibus operari, jam cordis innocentiam perdidit in quo se
   largitori bonorum prætulit." -- Hieron. in cap. xvi. Proverb.

   [114] "O bone Domine Jesu, etsi ego admisi unde me damnare potes, tu
   non amisisti unde salvare soles. -- Verum est conscientia mea meretur
   damnationem, et poenitentia mea non sufficit ad satisfactionem. Sed
   certum est quod misericordia tua superat omnem offensionem. Parce ergo
   mihi, Domine, qui es salus vera et non vis mortem peccatoris: miserere,
   Domine, peccatrici animæ meæ, solve vincula ejus, sana vulnera ejus.
   Ecce misericors Deus coram te exhibeo animam meam virtutum muneribus
   desolatam, catenis vitiorum ligatam, pondere peccatorum gravatam,
   delictorum sordibus foedatam, discissam vulneribus dæmonum, putidam et
   foetidam ulceribus criminum: his et aliis gravioribus malis quæ tu
   melius vides quam ego obstrictam, oppressam, circumdatam, obvolutam,
   bonorum omuium relevamine destitutam," etc.

   [115]

   "Gratia qua Christi populus sumus hoc cohibetur

   Limite vobiscum, et formam hanc ascribitis illi,

   Ut cunctos vocet illa quidem invitetque; neque ullum

   Præteriens, studeat communem adferre salutem

   Omnibus, et totum peccato absolvere mundum.

   Sed proprio quemque Arbitrio parere vocanti,

   Judicioque suo, mota se extendere mente

   Ad lucem oblatam, quæ se non substrahat ulli;

   Sed cupidos recti juvet, illustretque volentes.

   Hinc adjutoris Domini bonitate magistra

   Crescere virtutum studia, ut quid quisque petendum

   Mandatis didicit, jugi sectetur amore."
   Prosp. de Ingrat. cap. x. 251-262.

   [116] "Ploremus coram Domino qui fecit nos et homines et salvos. Nam si
   ille nos fecit homines, nos autem ipsi nos fecimus salvos, aliquid illo
   melius fecimus; melior est enim salvus homo quam quilibet homo. Si ergo
   te Deus fecit hominem, et tu te fecisti bonum hominem, quod tu fecisti
   melius est." -- August. de Verb. Apost. Serm. x."Natura humana, etiamsi
   in illa integritate in qua est condita, permanet, nullo modo seipsam,
   creatore sua non adjuvante, servaret. Unde cum sine Dei gratia salutem
   non posset custodire quam accepit, quomodo sine Dei gratia potest
   recuperare quam perdidit?" -- Prosp. Sentent. 308.

   [117]

   "At vero onmipotens hominem cum gratia salvat,

   Ipsa suum consummat opus, cui tempus agendi

   Semper adest quæ gesta velit: non moribus illi

   Fit mora, non causis anceps suspenditur ullis.

   Nec quod sola potest curâ officioque ministri

   Exequitur, famulisve vicem committit agendi.

   Qui quamvis multa admoveat mandata vocantis,

   Pulsant non intrant animas; Deus ergo sepultos

   Suscitat et solvit peccati compede vinctos.

   Ille obscuratis dat cordibus intellectum:

   Ille ex injustis justos facit, indit amorem

   Quo redametur amans, et amor quem conserit, ipse est.

   Hunc itaque affectum quo sumunt mortua vitam,

   Quo tenebræ fiunt lumen, quo immunda nitescunt;

   Quo stulti sapere incipiunt ægrique valescunt

   Nemo alii dat, nemo sibi."
   Prosp. de Ingrat. cap. xv. 384-398."Legant ergo et intelligant,
   intueantur atque fateantur, non lege atque doctrina insonante
   forinsecus, sed internâ atque occultâ, mirabili atque ineffabili
   potestate operari Deum in cordibus hominum non solum veras
   revelationes, sed bonas etiam voluntates." -- August. Lib. de Grat.
   Christ. adv. Pelagium et Cælest., cap. xxiv.

   [118] "Quid est, Omnis qui audivit a Patre, et didicit, venit ad me;
   nisi nullus est qui audiat a Patre, et discat et non veniat ad me? Si
   enim omnis qui audivit a Patre et didicit, venit, profecto omnis qui
   non venit non audivit a Patre nec didicit; nam si audisset et
   didicisset veniret; -- hæc itaque gratia quæ occulte humanis cordibus
   divina largitate tribuitur, a nullo duro corde respuitur; ideo quippe
   tribuitur ut cordis duritia primitus auferatur." -- August. de Prædest.
   Sanct. lib. i. cap. 8.

   [119] "O qualis est artifex ille Spiritus! nulla ad discendum mora
   agitur in omne quod voluerit. Mox enim ut eligeret mentem docet;
   solumque tetigisse docuisse est. Nam humanum subito ut illustrat
   immutat affectum; abnegat hoc repente quod erat, exhibet repente quod
   non erat." -- Gregor. Hom. xxx. in Evangel.

   [120] "Christus non dicit, duxerit, ut illic aliquo modo intelligamus
   præcedere voluntatem; sed dicit, traxerit, quis autem trahitur si jam
   volebat; et tamen nemo venit nisi velit, trahitur ergo miris modis ut
   velit, ab illo qui novit intus in ipsis hominum cordibus operari; non
   ut homines, quod fieri non potest, nolentes credant, sed ut volentes ex
   nolentibus fiant." -- August. cont. Duas Epist. Pelag. cap. xix."Certum
   est nos velle cum volumus, sed ille facit ut velimus bonum, de quo
   dictum est, Deus est qui operatur in nobis velle." -- Idem de Grat. et
   Lib. Arbit. cap. xvi.

   [121] "Restat ut ipsam fidem unde omnis justitia sumit initium, non
   humano, quo isti extolluntur, tribuamus arbitrio, nec ullis
   precedentibus meritis, quoniam inde incipiunt bona quæcunque sunt
   merita, sed gratuitum Dei donum esse fateamur, si gratiam veram, id
   est, sine meritis cogitemus." -- August. Epist. cv."Nolens ergo his tam
   claris testimoniis repugnare, et tamen volens a seipso sibi esse quod
   credidit quasi componat cum Deo ut partem fidei sibi vendicet, atque
   illi partem relinquat; et quod est elatius, primam tollit ipse,
   sequentem dat illi; et in eo quod dicit esse amborum, priorem se, facit
   posteriorem Deum." -- August. de Prædest. Sanct. cap. ii.

   [122] "Quando Deus docet per Spiritus gratiam, ita docet ut quod
   quisque didicerit non tantum cognoscendo videat, sed etiam volendo
   appetat agendoque perficiat. Et ipso divino docendi modo etiam ipsa
   voluntas, et ipsa operatio non sola volendi et operandi naturalis
   possibilitas adjuvatur. Si enim solum posse nostrum hac gratia
   juvaretur, ita diceret Dominus, Omnis qui audivit a Patre, et didicit,
   potest venire ad me." -- August. de Grat. Christ. contra Pelagium, cap.
   xiv.

   [123] "Si quis sine gratia Dei credentibus, volentibus, desiderantibus,
   conantibus misericordiam dicit conferri divinitus; non autem ut
   credamus, velimus, per infusionem et inspirationem Spiritus Sancti in
   nobis fieri confitetur, anathema sit." -- Conc. Arausic. 2. can.
   6."Datur potestas ut filii Dei fiant qui credunt in eum, cum hoc ipsum
   datur ut credant in eum. Quæ potestas nisi detur a Deo nulla esse
   potest ex libero arbitrio, quia nec liberum bono erit quod liberator
   non liberaverit." -- August, lib. i. cont. Duas Epist. Pelag. cap. 3.

   [124] "Restat ut ipsam fidem unde omnis justitia sumit initium, non
   humano, quo isti extolluntur, tribuamus arbitrio, nec ullis
   precedentibus meritis, quoniam inde incipiunt bona quæcunque sunt
   merita, sed gratuitum Dei donum esse fateamur, si gratiam veram, id
   est, sine meritis cogitamus." -- August. Epist. cv.

   [125] "Semper quidem adjutorium gratiæ nobis est a Deo poscendum, sed
   nec ipsum quod possumus viribus nostris assignem. Neque enim haberi
   potest ipse saltem orationis affectus nisi divinitus fuerit attributus.
   Ut ergo desideremus adjutorium gratiæ, hoc ipsum quoque est gratiæ,
   ipsa namque incipit effundi ut incipiat posci." -- Fulgent. Epist. vi.
   ad Theod.

   [126] "Hoc est enim, promittit Deus quod ipse facit; non enim ipse
   promittit et alius facit; quod jam non est promittere sed prædicere.
   Ideo non ex operibus sed ex vocante, ne ipsorum sit, non Dei." --
   August. de Spir. et Lit. cap. xxiv.

   [127] "Hæc gratia quæ occultè humanis cordibus divina largitate
   tribuitur, a nullo duro corde respuitur; ideo quippe tribuitur, ut
   cordis durities primitus auferatur" -- August. de Prædest. Sanct. cap.
   viii.

   [128] "Prorsus si Dei adjutorium defuerit, nihil boni agere poteris;
   agis quidem illo non adjuvente libera voluntate, sed male; ad hoc
   idonea est voluntas tua quæ vocatur libera, et male agendo fit
   damnabilis ancilla." -- August. Serm. xiii. de Verb. Apost.

   [129] "Erat lumen verum quæ illuminat omnem hominem venientem in hunc
   mundum; ideo dictum est, quia nullus hominum illuminatur, nisi illo
   lumine veritatis quod Deus est, ne quisquam putaret ab eo se illuminari
   a quo aliquid audit ut discat; non dico si quenquam magnum hominem, sed
   nec si angelum ei contingat habere doctotem. Adhibetur enim sermo
   veritatis extrinsecus vocis ministerio corporalis; verumtamen neque qui
   plantat est aliquid, neque qui rigat, sed qui incrementum dat Deus.
   Audit quippe homo dicentem vel hominem vel angelum, sed ut sentiat et
   cognoscat verum esse quod dicitur, illo lumine intus mens ejus
   aspergitur quod æternum manet, quod etiam in tenebris lucet." --
   August. de Peccat. Merit. et Remiss. lib. i. cap. 25.

   [130] "Libertas sine gratia nihil est nisi contumacia, non libertas."
   -- August. Epist. lxxxix.

   [131] "Quis istis corda mutavit, nisi qui finxit singillatim corda
   eorum? Quis hujus rigoris duritiem ad obediendi mollivit affectum, nisi
   qui potens est de lapidibus Abrahæ filios excitare?" -- Prosp. ad
   Rufin. de Lib. Arbit."Ploremus coram Domino qui fecit nos et homines et
   salvos. Nam si ille nos fecit homines, nos autem ipsi nos fecimus
   salvos, aliquid illo melius fecimus. Melior enim est salvus homo quam
   quilibet homo. Si ergo te Deus fecit hominem et tu te fecisti bonum
   hominem, quod tu fecisti melius est. Noli te extollere super Deum, ...
   confitere illi qui fecit te, quia nemo recreat nisi qui creat, nemo
   reficit nisi qui fecit." -- August. de Verb. Apost. Serm. x."Nemo
   quisquam hominum sive ad cogitandum, sive ad operandum quodcunque bonum
   potest esse idoneus; nisi qui fuerit munere gratuito divinæ
   opitulationis adjutus; ab ipso namque est initium bonæ voluntatis, ab
   ipso facultas boni operis, ab ipso perseveantia bonæ conversationis."
   -- Fulgent. lib. i. ad Monim.

   [132] "Jam divini amor Numinis, Patris omnipotentis prolisque
   beatissimæ sancta communicatio; omnipotens Paraclete Spiritus;
   moerentium consolator clementissime, jam cordis mei penetralibus
   potenti illabere virtute, et tenebrosa quæque laris neglecti latibula,
   corusci luminis fulgore pius habitator lætifica, tuique roris
   abundantia, longo ariditatis marcentia squalore, visitando fecunda."
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Chapter VI. The manner of conversion explained in the instance of Augustine.
[133]

   The outward means and manner of conversion to God, or regeneration,
   with the degrees of spiritual operations on the minds of men and their
   effects, exemplified in the conversion of Augustine, as the account is
   given thereof by himself.

   As among all the doctrines of the gospel, there is none opposed with
   more violence and subtlety than that concerning our regeneration by the
   immediate, powerful, effectual operation of the Holy Spirit of grace;
   so there is not scarce any thing more despised or scorned by many in
   the world than that any should profess that there hath been such a work
   of God upon themselves, or on any occasion declare aught of the way and
   manner whereby it was wrought. The very mentioning hereof is grown a
   derision among some that call themselves Christians; and to plead an
   interest or concern in this grace is to forfeit all a man's reputation
   with many who would be thought wise, and boast themselves to be
   rational. Neither is this a practice taken up of late, in these
   declining times of the world, but seems to have been started and
   followed from days of old, -- possibly from the beginning; yea, the
   enmity of Cain against Abel was but a branch of this proud and perverse
   inclination. The instance of Ishmael in the Scripture is representative
   of all such as, under an outward profession of the true religion, did
   or do scoff at those who, being, as Isaac, children of the promise, do
   profess and evidence an interest in the internal power of it, which
   they are unacquainted withal. And the same practice may be traced in
   succeeding ages. Hence, holy Austin, entering upon the confession of
   his greater sins, designing thereby to magnify the glory and efficacy
   of the grace of God in his conversion, provides against this scorn of
   men, which he knew he should meet withal. "Irrideant," saith he, "me
   arrogantes et nondum salubriter prostrati et elisi a te, Deus meus, ego
   tamen confitear tibi dedecora mea, in laude tua," Confess. lib. iv.
   cap. 1; -- "Let arrogant men deride or scorn me, who were never
   savingly cast down nor broken in pieces by thee, my God, yet I will
   [rather, let me] confess my own shame, unto thy praise." Let none be
   offended with these expressions, of being "savingly or wholesomely cast
   down and broken of God;" for, in the judgment of this great person,
   they are not fanatical. We may not, therefore, think it strange if the
   same truth, the same practice, and profession of it, do still meet with
   the same entertainment. Let them deride and scorn it who were never
   humbled savingly, nor broken with a sense of sin, nor relieved by
   grace; the holy work of God's Spirit is to be owned, and the truth to
   be avowed as it is in Jesus.

   Of the original depravation of our nature we have treated so far as is
   needful unto our present purpose; yet some things must be added
   concerning the effects of that depravation, which will conduce unto the
   right understanding of the way and manner whereby the Spirit of God
   proceedeth for the healing and removal of it, which we have now under
   especial consideration. And we may observe, --

   First, That the corrupt principle of sin, the native habitual
   inclination that is in us unto evil, worketh early in our natures, and
   for the most part preventeth all the actings of grace in us. Though
   some may be sanctified in or from the womb, yet in order of nature this
   native corruption hath first place in them; for a clean thing cannot be
   brought out of an unclean, but "that which is born of the flesh is
   flesh:" Ps. lviii. 3, "The wicked are estranged from the womb: they go
   astray as soon as they be born, speaking lies." It is to no purpose to
   say that he speaks of wicked men, -- that is, such who are habitually
   and profligately so; for, whatever any man may afterward run into by a
   course of sin, all men are morally alike from the womb, and it is an
   aggravation of the wickedness of men that it begins so early, and holds
   on an uninterrupted course. Children are not able to speak from the
   womb, as soon as they are born; yet here are they said to speak lies.
   It is, therefore, the perverse acting of depraved nature in infancy
   that is intended; for everything that is irregular, that answers not
   the law of our creation and rule of our obedience, is a lie. And among
   the many instances collected by Austin of such irregular actings of
   nature in its infant state, one is peculiarly remarkable: Confess. lib.
   i. cap. 6, "Paulatim sentiebam ubi essem, et voluntates meas volebam
   ostendere eis per quos implerentur, et non poteram ... Itaque jactabam
   membra, et voces, signa similia voluntatibus meis, pauca quæ poteram,
   qualia poteram; et cum mihi non obtemperabatur, vel non intellecto, vel
   ne obesset, indignabar non subditis majoribus, et liberis non
   servientibus, et me de illis flendo vindicabam." This again he repeats,
   cap. 7: "An pro tempore illa bona erant, flendo petere etiam quod noxie
   daretur; indignari acriter non subjectis hominibus, liberis et
   majoribus, hisque a quibus genitus est; multisque præterea
   prudentioribus, non ad nutum voluntatis obtemperantibus, feriendo
   nocere niti, quantum potest, quia non obeditur imperiis quibus
   perniciose obediretur? Ita imbecillitas membrorum infantilium innocens
   est, non animus infantium." Those irregular and perverse agitations of
   mind, and of the will or appetite, not yet under the conduct of reason,
   which appear in infants, with the indignation and little self-revenges
   wherewith they are accompanied in their disappointments when all about
   them do not subject themselves unto their inclinations, it may be to
   their hurt, are from the obliquity of our nature, and effects of that
   depraved habit of sin wherewith it is wholly possessed. And by the
   frequency of these lesser actings are the mind and will prepared for
   those more violent and impetuous motions which, by the improving of
   their natural capacities, and the incitation of new objects presented
   unto their corruptions, they are exposed unto and filled withal. God
   did not originally thus create our nature, -- a condition worse than
   and inferior unto that of other creatures, in whose young ones there
   are none of these disorders, but a regular compliance with their
   natural instinct prevails in them. And as the dying of multitudes of
   infants, notwithstanding the utmost care for their preservation,
   whereas the young ones of other creatures all generally live, if they
   have whereby their nature may be sustained, argues the imputation of
   sin unto them, -- for death entered by sin, and passed upon all,
   inasmuch as all have sinned, -- so those irregular actings, peculiar
   unto them, prove sin inherent in them, or the corruption of their
   nature from their conceptions.

   Secondly, With the increase of our natural faculties, and the
   strengthening of the members of our bodies, which by nature are become
   ready "instruments of unrighteousness unto sin," Rom. vi. 13, this
   perverse principle acts itself with more evidence, frequency, and
   success in the production of actual sin, or inordinate actings of the
   mind, will, and affections. So the wise man tells us that "childhood
   and youth are vanity," Eccles. xi. 10. The mind of man, in the state of
   childhood and youth, puts itself forth in all kinds of vain actings, in
   foolish imaginations, perverse and froward appetites, falseness in
   words, with sensible effects of corrupt inclinations in every kind.
   Austin's first book of Confessions is an excellent comment on that
   text, wherein the "vanity of childhood and youth" are graphically
   described, with pathetical self-reflecting complaints concerning the
   guilt of sin which is contracted in them. Some, perhaps, may think
   light of those ways of folly and vanity wherein childhood doth, or left
   alone would, consume itself; -- that there is no moral evil in those
   childish innocencies. That good man was of another mind. "Istane est,"
   saith he, "innocentia puerilis? non est, Domine, non est, oro to, Deus
   meus. Nam hæc ipsa sunt quæ a pædagogis et magistris, a nucibus et
   pilulis et passeribus, ad præfectos et reges, aurum, prædia, mancipia,
   hæc ipsa omnino quæ succedentibus majoribus ætatibus transeunt [sicuti
   ferulis majora supplicia succedunt]," lib. i. cap. 19. This is not
   innocency; it is not so. The same principle and habit of mind, carried
   over unto riper age and greater occasions, bring forth those greater
   sins which the lives of men are filled withal in this world. And who is
   there, who hath a serious reverence of God, with any due apprehension
   of his holiness, and a clear conviction of the nature of sin, who is
   not able to call over such actings in childhood, which most think meet
   to connive at, wherein they may remember that perversity whereof they
   are now ashamed? By this means is the heart prepared for a farther
   obduration in sin, by the confirmation of native obstinacy.

   Thirdly, Unto those more general irregularities actual sins do succeed,
   -- such, I mean, as are against the remaining light of nature, or
   committed in rebellion unto the dictates and guidance of our minds and
   consciences, the influence of those intelligences of moral good and
   evil which are inseparable from the faculties of our souls; for
   although in some they may be stifled and overborne, yet can they never
   be utterly obliterated or extinguished, but will accompany the nature
   of man unto eternity, even in that condition wherein they shall be of
   no other use but to add to and increase its misery. Amongst those we
   may call over one or two instances. Lying is such a sin, which the
   depravation of nature in youth is prone to exert itself by, and that on
   sundry reasons, not now to be inquired into: "They go astray from the
   womb, speaking lies." The first inducement of our nature unto sin was
   by a lie, and we fell in Adam by giving credit thereunto; and there is
   in every sin a particular lie. But speaking falsely, contrary unto what
   they know to be true, is that which children are prone unto, though
   some more than others, according as other vicious habits prevail in
   them, whose actings they foolishly think to thatch over and cover
   thereby. This that holy person whom we instance in acknowledgeth, and
   bewaileth in himself: "Non videbam voraginem turpitudinis in quam
   projectus eram ab oculis tuis. Nam in illis jam quid me foedius fuit,
   [ubi etiam talibus displicebam], fallendo innumerabilibus mendaciis, et
   pædagogum et magistros et parentes amore ludendi, studio spectandi
   nugatoria [et imitandi ludicra inquietudine?]" lib. i. cap. 19; -- "I
   saw not (O God) into what a gulf of filth I was cast out from before
   thee; for what was more filthy than I, whilst out of love of plays, and
   desire of looking after vanities, I deceived teachers and parents with
   innumerable lies?" And this the good man was afterward exceedingly
   humbled for, and from it learned much of the vileness of his own
   nature. And we find by experience that a sense of this sin ofttimes
   accompanies the first real convictions that befall the souls of men;
   for when they seriously reflect upon themselves, or do view themselves
   in the glass of the law, they are not only sensible of the nature of
   this sin, but also how much they indulged themselves therein, partly
   whilst they remember how on the least occasions they were surprised
   into it, which yet they neglected to watch against, and partly
   understanding how sometimes they made it their business, by
   premeditated falsehoods, so to cover other sins as to escape rebuke and
   correction. The mention of these things will probably be entertained
   with contempt and scorn in this age, wherein the most prodigious
   wickednesses of men are made but a sport; but God, his holiness, and
   his truth, are still the same, whatever alterations there may be in the
   world. And the holy psalmist seems to have some reflection on this vice
   of youth, when he prays that God would take from him the "way of
   lying." Of the same nature are those lesser thefts, in despoiling their
   parents and governors of such things as they are not allowed to take
   and make use of for themselves: "They rob their father or mother, and
   say, It is no transgression," Prov. xxviii. 24. So saith the same
   person, "Furta etiam faciebam de cellario parentum et de mensa, vel
   gula imperitante, vel ut haberem quod darem pueris, ludum suum mihi,
   quo pariter delectabantur tamen, vendentibus," lib. i. cap. 19. He
   sometimes stole from his parents, either to gratify his own sensual
   appetite, or to give unto his companions. In such instances doth
   original pravity exert itself in youth or childhood, and thereby both
   increase its own power and fortify the mind and the affections against
   the light and efficacy of conviction.

   Fourthly, As men grow up in the state of nature, sin gets ground in
   them and upon them, subjectively and objectively. Concupiscence gets
   strength with age, and grows in violence as persons arrive to ability
   for its exercise; the instruments of it, in the faculties of the soul,
   organs of the senses, and members of the body, growing everyday more
   serviceable unto it, and more apt to receive impressions from it or to
   comply with its motions. Hence some charge the sins of youth on the
   heat of blood and the restlessness of the animal spirits, which prompt
   men unto irregularities and extravagancies; -- but these are only
   vehicula concupiscentiæ, things which it makes use of to exert its
   poison by; for sin turns everything in this state unto its own
   advantage, and abuseth even "the commandment" itself, to "work in us
   all manner of concupiscence," Rom. vii. 8. Again, the objects of lust,
   by the occasions of life, are now multiplied. Temptations increase with
   years and the businesses of the world, but especially by that
   corruption of conversation which is among the most. Hence sundry
   persons are in this part of their youth, one way or other, overtaken
   with some gross actual sin or sins. That all are not so is a mere
   effect of preventing grace, and not at all from themselves. This the
   apostle respects in his charge, 2 Tim. ii. 22, "Flee youthful lusts;"
   such lusts as work effectually and prevail mightily in those that are
   young, if not subdued by the grace of God. And David, in a sense and
   from experience hereof, prays that God would not remember "the sins of
   his youth," Ps. xxv. 7. And a reflection from them is sometimes the
   torment of age, Job xx. 11: so he in whom we have chosen to exemplify
   the instances of such a course. He humbly confesseth unto God his
   falling into and being overtaken with great sins, such as fornication
   and uncleanness, in his younger days; in the mire whereof he was long
   detained. To this purpose he discourseth at large, lib. ii. cap. 1-3.
   And of the reason of this his humble and public acknowledgment he gives
   this holy account: "Neque enim tibi, Deus meus, sed apud te narro hæc
   generi meo, generi humano, quantulacunque ex particula incidere potest
   in istas meas literas. Et ut quid hoc? Ut videlicet ego et quisquis hæc
   legit, cogitemus de quam profundo clamandum sit ad te," cap. 3; -- "I
   declare these things, O my God, not unto thee, but before thee" (or in
   thy presence), "unto my own race, unto human kind, whatever portion
   thereof may fall on these writings of mine. And unto what end? Namely,
   that I and everyone who shall read these things may consider out of
   what great depths we are to cry unto thee." So he, who lived not to see
   the days wherein humble confession of sin was made a matter of contempt
   and scorn.

   Now, there is commonly a twofold event of men's falling under the power
   of temptations, and thereby into great actual sins: --

   1. God sometimes takes occasion from them to awaken their consciences
   unto a deep sense not only of that sin in particular whose guilt they
   have contracted, but of their other sins also. The great Physician of
   their souls turns this poison into a medicine, and makes that wound
   which they have given themselves to be the lancing of a festered sore;
   for whereas their oscitancy, prejudices, and custom of sinning, have
   taken away the sense of lesser sins, and secure them from reflections
   from them, the stroke on their consciences from those greater
   provocations pierceth so deep as that they are forced to entertain
   thoughts of looking out after a release or remedy. So did they of old
   at the sermon of Peter, when he charged them with the guilt of a
   consent to the crucifying of Jesus Christ: "They were pricked in their
   heart, and said, Men and brethren, what shall we do?" Acts ii. 36, 37.

   2. With others it proves a violent entrance into a farther pursuit of
   sin. The bounds of restraints, with the influence of natural light,
   being broken up and rejected, men's lusts being let loose, do break
   through all remaining obstacles, and run out into the greatest compass
   of excess and riot; observing no present evil to ensue on what they
   have done, according to their first fears, they are emboldened to
   greater wickedness, Eccles. viii. 11. And by this means is their
   conversion unto God rendered more difficult, and men thus wander away
   more and more from him unto the greatest distance that is recoverable
   by grace; for, --

   Fifthly, A course in, and a custom of, sinning with many ensues hereon.
   Such the apostle treats concerning, Eph. iv. 18, 19, "Being past
   feeling, have given themselves over unto lasciviousness, to work all
   uncleanness with greediness." Custom of sinning takes away the sense of
   it; the course of the world takes away the shame of it; and love to it
   makes men greedy in the pursuit of it. See Confess. lib. 2. cap. 6. And
   this last effect of sin, as incited, provoked, and assisted by
   temptations, hath great variety in the effects and degrees of it. Hence
   are the various courses of unhumbled sinners in the world, wherein the
   outrage and excess of some seems to justify others in their more sedate
   irregularities and less conspicuous provocations. Yea, some who are not
   in any better state and condition as to their interest in the covenant
   of God than others, will yet not only startle at but really abhor those
   outrages of sin and wickedness which they fall into. Now, this
   difference ariseth not from hence, that the nature of all men is not
   equally corrupt and depraved, but that God is pleased to make his
   restraining grace effectual towards some, to keep them within those
   bounds of sinning which they shall not pass over, and to permit others
   so to fall under a conjunction of their lusts and temptations as that
   they proceed unto all manner of evil. Moreover, there are peculiar
   inclinations unto some sins, if not inlaid in, yet much enhanced and
   made obnoxious unto incitations by, the temperature of the body; and
   some are more exposed unto temptations in the world from their outward
   circumstances and occasions of life. Hereby are some even precipitated
   to all manner of evil. But still "the old man, which is corrupt
   according to the deceitful lusts," is the same naturally in all. All
   difference as to good from evil, -- I mean not as to the nature of the
   things themselves, but as to men's interest in them, so as to adhere to
   the one and avoid the other, -- is from the will of God. Thus he
   secretly prepares for some a better temperature of nature, docile and
   pliable unto such notices of things as may entertain their minds, and
   satisfy them above sensual delights. And some he disposeth, in their
   education, callings, societies, aims, and designs in the world, into
   ways inconsistent with open lewdness, which will much balance their
   inclinations, besides his secret internal actings on their hearts and
   minds, whereof afterward. This is excellently expressed by Austin,
   Confess. lib. ii. cap. 7: "Diligam te, Domine, et gratias agam, et
   confitear nomini tuo, quoniam tanta dimisisti mihi mala et nefaria
   opera mea. Gratiæ tuæ deputo et misericordia tuæ quod peccata mea
   tanquam glaciem solvisti, gratiæ tuæ deputo et quæcunque non feci mala;
   quid enim non facere potui qui etiam gratuitum facinus amavi? Et omnia
   mihi dimissa esse fateor, et quæ mea sponte feci mala, et quæ te duce
   non feci. Quis est hominum, qui suam cogitans infirmitatem, audet
   viribus suis tribuere castitatem atque innocentiam suam, ut minus amet
   te, quasi minus ei necessaria fuerit misericordia tua, quâ condonas
   peccata conversis ad te? Qui enim vocatus ad te secutus est vocem tuam
   et vitavit, et quæ me de meipso recordantem et fatentem legit, non me
   derideat ab eo medico ægrum sanari, a quo sibi prestitum est ut non
   ægrotaret, vel potius ut minus ægrotaret; et ideo te tantundem imo vero
   amplius diligat, quia per quem me videt tantis peccatorum meorum
   languoribus exui, per eum se videt tantis peccatorum languoribus non
   implicari;" -- "I will love thee, O Lord, and thank thee, and confess
   unto thy name, because thou hast forgiven me my evil and nefarious
   deeds. I impute it to thy grace and mercy that thou hast made my sins
   to melt away as ice, and I impute it to thy grace as to all the evils
   which I have not done; for what could not I have done who loved
   wickedness for itself? All I acknowledge are forgiven me, both the
   evils that I have done of my own accord, and what through thy guidance
   I have not done. Who is there who, considering his own weakness, dare
   ascribe his chastity or innocency unto his own strength, that he may
   less love thee, as though thy mercy were less necessary unto him,
   whereby thou forgivest the sins of them that are converted to thee. For
   let not him who, being called of thee, and having heard thy voice, hath
   avoided the evils which I have confessed, deride me that, being sick,
   was healed of that physician from whom he received the mercy not to be
   sick, or not to be so sick; [and therefore let him love thee so much
   the more, as he sees himself prevented from having fallen into the
   great maladies of sin, through that God by whom he sees me delivered
   from the great maladies of the sin into which I had actually fallen.]"

   This brief account of the actings of corrupted nature, until it comes
   unto the utmost of a recoverable alienation from God, may somewhat
   illustrate and set off the work of his grace towards us. And thus far,
   whatever habit be contracted in a course of sin, yet the state of men
   is absolutely recoverable by the grace of Jesus Christ administered in
   the gospel, 1 Cor. vi. 9-11. No state of sin is absolutely unhealable
   until God hath variously dealt with men by his Spirit. His word must be
   rejected, and he must be sinned against in a peculiar manner, before
   remission be impossible. All sins and blasphemies antecedent thereunto
   may be forgiven unto men, and that before their conversion unto God,
   Matt. xii. 31, 32; Luke xii. 10. Wherefore, the manner and degrees of
   the operations of this Spirit of God on the minds of men, towards and
   in their conversion, is that which we shall now inquire into, reducing
   what we have to offer concerning it unto certain heads or instances:--

   First, Under the ashes of our collapsed nature there are yet remaining
   certain sparks of celestial fire, consisting in inbred notices of good
   and evil, of rewards and punishments, of the presence and all-seeing
   eye of God, of help and assistance to be had from him, with a dread of
   his excellencies where any thing is apprehended unworthy of him or
   provoking unto him; and where there are any means of instruction from
   supernatural revelation, by the word preached, or the care of parents
   in private, there they are insensibly improved and increased. Hereby
   men do obtain an objective, distinct knowledge of what they had
   subjectively and radically, though very imperfectly, before. These
   notices, therefore, God oftentimes excites and quickens even in them
   that are young, so that they shall work in them some real regard of and
   applications unto him. And those great workings about the things of
   God, and towards him, which are sometimes found in children, are not
   mere effects of nature; for that would not so act itself were it not,
   by one occasion or other, for that end administered by the providence
   of God, effectually excited. And many can call over such divine
   visitations in their youth, which now they understand to be so. To this
   purpose speaks the person mentioned: "Puer coepi rogare te auxilium et
   refugium meum, et in tuam invocationem rumpebam nodos linguæ meæ, et
   rogabam te parvus non parvo affectu, ne in schola vapularem." He prayed
   earnestly to God as a refuge, when he was afraid to be beat at school.
   And this he resolves into instruction, or what he had observed in
   others: "Invenimus homines rogantes te, et didicimus ab eis, sentientes
   te ut poteramus esse magnum aliquem; qui posses etiam non adparens
   sensibus nostris, exaudire nos et subvenire nobis," lib. i. cap. 9. And
   hereunto he adds some general instruction which he had from the word,
   cap. 11. And from the same principles, when he was a little after
   surprised with a fit of sickness, he cried out with all earnestness
   that he might be baptized, that so he might, as he thought, go to
   heaven; for his father was not yet a Christian, whence he was not
   baptized in his infancy: "Vidisti, Domine, cum adhuc puer essem, et
   quodam die pressus stomachi dolore repente æstuarem pene moriturus;
   vidisti, Deus meus, quoniam custos meus jam eras, quo motu animi et qua
   fide baptismum Christi tui, Dei et Domini mei flagitavi," cap. 11. Such
   affections and occasional actings of soul towards God are wrought in
   many by the Spirit. With the most they wear off and perish, as they did
   with him, who after this cast himself into many flagitious sins. But in
   some God doth, in and by the use of these means, inlay their hearts
   with those seeds of faith and grace which he gradually cherisheth and
   increaseth.

   Secondly, God works upon men by his Spirit in outward means, to cause
   them to take some real and steady consideration of him, their own
   distance from him, and obnoxiousness unto his righteousness on the
   account of sin. It is almost incredible to apprehend, but that it is
   testified unto by daily experience, how men will live even where the
   word is read and preached; how they will get a form of speaking of God,
   yea, and of performing some duties of religion, and yet never come to
   have any steady thoughts of God, or of their relation to him, or of
   their concernment in his will. Whatever they speak of God, "he is not
   in all their thoughts," Ps. x. 4. Whatever they do in religion, they do
   it not unto him, Amos v. 25. They have "neither heard his voice at any
   time, nor seen his shape," John v. 37; knowing nothing for themselves,
   which is their duty, Job v. 27. And yet it is hard to convince them
   that such is their condition. But when God is pleased to carry on his
   work of light and grace in them, they can call to mind and understand
   how it was with them in their former darkness. Then will they
   acknowledge that in truth they never had serious, steady thoughts of
   God, but only such as were occasional and transient. Wherefore God
   begins here with them. And thereby to subduct them from under the
   absolute power of the vanity of their minds, by one means or other he
   fixeth in them steady thoughts concerning himself, and their relation
   unto him. And there are several ways which he proceedeth in for the
   effecting hereof; as, --

   1. By some sudden amazing judgments, whereby he "revealeth his wrath
   from heaven against the ungodliness of men," Rom. i. 18. So Waldo was
   affected when his companion was stricken dead as he walked with him in
   the fields; which proved the occasion of his conversion unto God. So
   the psalmist describes the affections and thoughts of men when they are
   surprised with a storm at sea, Ps. cvii. 25-28; an instance whereof we
   have in the mariners of Jonah's ship, chap. i. 4-7. And that Pharaoh
   who despised one day, saying, "Who is the Lord, that I should regard
   him?" being the next day terrified with thunder and lightning, cries
   out, "Entreat the Lord for me that it may be so no more," Exod. ix. 28.
   And such like impressions from divine power most men, at one time or
   other, have experience of.

   2. By personal afflictions, Job xxxiii. 19, 20; Ps. lxxviii. 34, 35;
   Hos. v. 15. Affliction naturally bespeaks anger, and anger respects
   sin. It bespeaks itself to be God's messenger to call sin to
   remembrance, 1 Kings xvii. 18; Gen. xlii. 21, 22. The time of
   affliction is a time of consideration, Eccles. vii. 14; and if men be
   not obdurate and hardened almost unto practical atheism by a course of
   sinning, they cannot but bethink themselves who sends affliction, and
   for what end it is sent. Hence great thoughts of the holiness of God
   and of his hatred of sin, with some sense of men's own guilt and
   especial crimes, will arise; and these effects many times prove
   preparatory and materially dispositive unto conversion. And not what
   these things are in themselves able to operate is to be considered, but
   what they are designed unto and made effectual for by the Holy Ghost.

   3. By remarkable deliverances and mercies: so it was with Naaman the
   Syrian, 2 Kings v. 15-17. Sudden changes from great dangers and
   distresses by unexpected reliefs deeply affect the minds of men,
   convincing them of the power, presence, and goodness of God; and this
   produceth a sense and acknowledgment of their own unworthiness of what
   they have received. Hence, also, some temporary effects of submission
   to the divine will and gratitude do proceed.

   4. An observation of the conversation of others hath affected many to
   seek into the causes and ends of it; and this inclines them unto
   imitation, 1 Pet. iii. 1, 2.

   5. The word, in the reading or preaching of it, is the principal means
   hereof. This the Holy Spirit employeth and maketh use of in his
   entrance into this work, 1 Cor. xiv. 24, 25; for those convictions
   befall not men from the word universally or promiscuously, but as the
   Holy Spirit willeth and designeth. It is by the law that men have the
   knowledge of sin, Rom. vii. 7; yet we see by experience that the
   doctrine of the law is despised by the most that hear it. Wherefore, it
   hath not in itself a force or virtue always to work conviction of sin
   in them unto whom it is outwardly proposed; only towards some the
   Spirit of God is pleased to put forth an especial energy in the
   dispensation thereof.

   By these and the like means doth God ofttimes put the wildness of
   corrupted nature unto a stand, and stir up the faculties of the soul,
   by an effectual though not saving impression upon them, seriously to
   consider of itself, and its relation unto him and his will. And hereby
   are men ofttimes incited and engaged unto many duties of religion, as
   prayer for the pardon of sin, with resolutions of amendment. And
   although these things in some are subordinated unto a farther and more
   effectual work of the Spirit of God upon them, yet with many they prove
   evanid and fading, their goodness in them being "as a morning cloud,
   and as the early dew which passeth away," Hos. vi. 4. And the reasons
   whence it is that men cast off these warnings of God, and pursue not
   their own intentions under them, nor answer what they lead unto, are
   obvious; for, --

   (1.) The darkness of their minds being yet uncured, they are not able
   to discern the true nature of these divine intimations and
   instructions, but after awhile regard them not, or reject them as the
   occasions of needless scruples and fears. (2.) Presumption of their
   present condition, that it is as good as it need be, or as is
   convenient in their present circumstances and occasions, makes them
   neglect the improvement of their warnings. (3.) Profane societies and
   relations, such as, it may be, scoff at and deride all tremblings at
   divine warnings, with ignorant ministers, that undertake to teach what
   they have not learned, are great means of hardening men in their sins,
   and of forfeiting the benefit of these divine intimations. (4.) They
   will, as to all efficacy, and the motions they bring on the affections
   of men, decay and expire of themselves, if they are not diligently
   improved: wherefore in many they perish through mere sloth and
   negligence. (5.) Satan applies all his engines to the defeatment of
   these beginnings of any good in the souls of men. (6.) That which
   effectually and utterly overthrows this work, which causeth them to
   cast off these heavenly warnings, is mere love of lusts and pleasures,
   or the unconquered adherence of a corrupted heart unto sensual and
   sinful objects, that offer present satisfaction unto its carnal
   desires. By this means is this work of the Spirit of God in the hearts
   and minds of many utterly defeated, to the increase of their guilt, an
   addition to their natural hardness, and the ruin of their souls. But in
   some of them he is graciously pleased to renew his work, and by more
   effectual means to carry it on to perfection, as shall be afterward
   declared.

   Now, there is scarce any of these instances of the care and
   watchfulness of God over the souls of men whom he designs either to
   convince or convert, for the ends of his own glory, but the holy person
   whom we have proposed as an example gives an account of them in and
   towards himself, declaring in like manner how, by the ways and means
   mentioned, they were frustrated, and came to nothing. Such were the
   warnings which he acknowledged that God gave him by the persuasions and
   exhortations of his mother, lib. 2. cap. 3; such were those which he
   had in sicknesses of his own, and in the death of his dear friend and
   companion, lib. 4. cap. 5-7. And in all the several warnings he had
   from God, he chargeth the want and guilt of their non-improvement on
   his natural blindness, his mind being not illuminated, and the
   corruption of his nature not yet cured, with the efficacy of evil
   society, and the course of the world in the places where he lived. But
   it would be tedious to transcribe the particular accounts that he gives
   of these things, though all of them singularly worthy of consideration:
   for I must say, that, in my judgment, there is none among the ancient
   or modem divines unto this day, who, either in the declarations of
   their own experiences, or their directions unto others, have equalled,
   much less him, in an accurate search and observation of all the secret
   actings of the Spirit of God on the minds and souls of men, both
   towards and in their recovery or conversion; and in order hereunto,
   scarce anyone not divinely inspired hath so traced the way of the
   serpent, or the effectual working of original sin in and on the hearts
   of men, with the efficacy communicated thereunto by various temptations
   and occasions of life in this world. The ways, also, whereby the
   deceitfulness of sin, in compliance with objective temptations, doth
   seek to elude and frustrate the work of God's grace, when it begins to
   attempt the strongholds of sin in the heart, were exceedingly
   discovered unto him. Neither hath any man more lively and expressly
   laid open the power of effectual and victorious grace, with the manner
   of its operation and prevalency. And all these things, by the guidance
   of the good Spirit of God and attendance unto the word, did he
   exemplify from his own experience in the whole work of God towards him;
   only it must be acknowledged that he declareth these things in such a
   way and manner, as also with such expressions, as many in our days
   would cry out on as fulsome and fanatical.

   Thirdly, In the way of calling men unto the saving knowledge of God,
   the Holy Spirit convinceth them of sin, or he brings them under the
   power of a work of conviction.

   It is not my design, nor here in my way, to handle the nature of the
   work of conviction, the means, causes, and effects of it. Besides, it
   hath been done at large by others. It is sufficient unto my purpose, --
   1. To show the nature of it in general; 2. The causes of it; 3. The
   ways whereby men lose their convictions, and so become more and more
   hardened in sin; 4. How the Holy Spirit doth carry on the work in some
   unto complete conversion unto God:--

   1. For the nature of it in general, it consists in a fixing the vain
   mind of a sinner upon a due consideration of sin, its nature, tendency,
   and end, with his own concernment therein, and a fixing of a due sense
   of sin upon the secure mind of the sinner, with suitable affections
   unto its apprehensions. The warnings, before insisted on, whereby God
   excites men to some steady notices of him and themselves, are like
   calls given unto a man in a profound sleep, whereat being startled he
   lifts up himself for a little space, but oppressed with the power of
   his deep slumber, quickly lays him down again, as Austin expresseth it;
   but this work of conviction abides with men, and they are no way able
   speedily to disentangle themselves from it.

   Now, the mind of man, which is the subject of this work of conviction,
   hath two things distinctly to be considered in it:-- first, The
   understanding, which is the active, noetical, or contemplative power
   and faculty of it; second, The affections, wherein its passive and
   sensitive power doth consist. With respect hereunto there are two parts
   of the work of conviction:-- (1.) The fixing of the mind, the rational,
   contemplative power of it, upon a due consideration of sin; (2.) The
   fixing of a due sense of sin on the practical, passive, sensible part
   of the mind, -- that is, the conscience and affections, as was aid
   before:--

   (1.) It is a great work, to fix the vain mind of an unregenerate sinner
   on a due consideration of sin, its nature and tendency. The darkness of
   their own mind and inexpressible vanity, -- wherein I place the
   principal effect of our apostasy from God, -- do disenable, hinder, and
   divert them from such apprehensions. Hence God so often complains of
   the foolishness of the people, that they would not consider, that they
   would not be wise to consider their latter end. We find by experience
   this folly and vanity in many unto an astonishment. No reasons,
   arguments, entreaties, by all that is naturally dear to them, no
   necessities, can prevail with them to fix their minds on a due
   consideration of sin. Moreover, Satan now employs all his engines to
   beat off the efficacy and power of this work; and when his temptations
   and delusions are mixed with men's natural darkness and vanity, the
   mind seems to be impregnably fortified against the power of conviction:
   for although it be [only] real conversion unto God that overthrows the
   kingdom of Satan in us, yet this work of conviction raiseth such a
   combustion in it that he cannot but fear it will be its end; and this
   strong man armed would, if possible, keep his goods and house in peace.
   Hence all sorts of persons have daily experience, in their children,
   servants, relations, how difficult, yea, how impossible, it is to fix
   their minds on a due consideration of sin, until it be wrought in them
   by the exceeding greatness of the power of the Spirit of God.
   Wherefore, herein consists the first part of this work of conviction,
   -- it fixeth the mind on a due consideration of sin. So it is
   expressed, Ps. li. 3, "My sin is ever before me." God "reproves men,"
   and "sets their sins in order before their eyes," Ps. l. 21. Hence they
   are necessitated, as it were, always to behold them, and that which way
   soever they turn themselves. Fain they would cast them behind their
   backs, or cast out the thoughts of them, but the arrows of God stick in
   them, and they cannot take off their minds from their consideration.
   And whereas there are three things in sin, -- 1st. The original of it,
   and its native inherence in us, as Ps. li. 5, 2dly. The state of it, or
   the obnoxiousness of men to the wrath of God on the account thereof,
   Eph. ii. 1-3, 3dly. The particular sins of men's lives; -- in the first
   part of the work of conviction, the minds of men are variously
   exercised with respect unto them, according as the Spirit of God is
   pleased to engage and fix them.

   (2.) As the mind is hereby fixed on the consideration of sin, so a
   sense of sin must also be fixed on the mind, -- that is, the conscience
   and affections. A bare contemplation of the concernments of sin is of
   little use in this matter. The Scripture principally evidenceth this
   work of conviction, or placeth it in this effect of a sense of sin, in
   trouble, sorrow, disquietment of mind, fear of ruin, and the like: see
   Acts ii. 37, xxiv. 25. But this I must not enlarge upon. This,
   therefore, is the second thing which we observe in God's gracious
   actings towards the recovery of the souls of men from their apostasy
   and from under the power of sin.

   2. The principal efficient cause of this work is the Holy Ghost; the
   preaching of the word, especially of the law, being the instrument
   which he maketh use of therein. The knowledge of sin is by the law,
   both the nature, guilt, and curse belonging to it, Rom. vii. 7. There
   is, therefore, no conviction of sin but what consists in an emanation
   of light and knowledge from the doctrine of the law, with an evidence
   of its power and a sense of its curse. Other means, as afflictions,
   dangers, sicknesses, fears, disappointments, may be made use of to
   excite, stir up, and put an edge upon the minds and affections of men;
   yet it is, by one means or other, from the law of God that such a
   discovery is made of sin unto them, and such a sense of it wrought upon
   them, as belong unto this work of conviction. But it is the Spirit of
   God alone that is the principal efficient cause of it, for he works
   these effects on the minds of men. God takes it upon himself, as his
   own work, to "reprove men, and set their sins in order before their
   eyes," Ps. l. 21. And that this same work is done immediately by the
   Spirit is expressly declared, John xvi. 8. He alone it is who makes all
   means effectual unto this end and purpose. Without his especial and
   immediate actings on us to this end, we may hear the law preached all
   the days of our lives and not be once affected with it. And it may, by
   the way, be worth our observation to consider how God, designing the
   calling or conversion of the souls of men, doth, in his holy, wise
   providence, overrule all their outward concernments, so as that they
   shall be disposed into such circumstances as conduce to the end aimed
   at. Either by their own inclinations and choice, or by the intervention
   of accidents crossing their inclinations and frustrating their designs,
   he will lead them into such societies, acquaintances, relations,
   places, means, as he hath ordained to be useful unto them for the great
   ends of their conviction and conversion. So, in particular, Austin
   aboundeth in his contemplation on the holy, wise providence of God, in
   carrying of him from Carthage to Rome, and from thence to Milan, where
   he heard Ambrose preach every Lord's day; which proved at length the
   means of his thorough conversion to God. And in that whole course, by
   his discourse upon it, he discovers excellently, as, on the one hand,
   the variety of his own projects and designs, his aims and ends, which
   ofttimes were perverse and froward; so, on the other, the constant
   guidance of divine Providence, working powerfully through all
   occurrences towards the blessed end designed for him. And I no way
   doubt but that God exercised him unto those distinct experiences of sin
   and grace in his own heart and ways, because he had designed him to be
   the great champion of the doctrine of his grace against all its
   enemies, and that not only in his own age, wherein it met with a fierce
   opposition, but also in all succeeding ages, by his excellent labours,
   preserved for the use of the church: see Confess. lib. 5. cap. 7-9,
   etc. "Tu spes mea [et portio mea] in terra viventium, ad mutandum
   terrarum locum pro salute animæ mea, et Carthagini stimulos quibus inde
   avellerer admovebas, et Romæ illecebras quibus attraherer, proponebas
   mihi per homines, qui diligunt vitam mortuam, hinc insana facientes,
   inde vana pollicentes, et ad corrigendos gressus meos, utebaris occulte
   et illorum et mea perversitate," cap. 8; -- "Thou who art my hope [and
   my portion] in the land of the living, that I might remove from one
   country to another, for the salvation of my soul, didst both apply
   goads unto me at Carthage, whereby I might be driven from thence, and
   proposedst allurements unto me at Rome, whereby I might be drawn
   thither; and this thou didst by men: who love the dead life in sin,
   here doing things outrageous, there promising things desirable to vain
   minds, whilst thou, to correct and reform my ways, didst secretly make
   use of their frowardness and mine."

   3. It must be granted that many on whom this work hath been wrought,
   producing great resolutions of amendment and much reformation of life,
   do lose all the power and efficacy of it, with all the impressions it
   had made on their affections. And some of these wax worse and more
   profligate in sinning than ever they were before; for having broken
   down the dam of their restraints, they pour out their lusts like a
   flood, and are more senseless than ever of those checks and fears with
   which before they were bridled and awed, 2 Pet. ii. 20-22. So the
   person lately mentioned declares, that after many convictions which he
   had digested and neglected, he was grown so obdurate and senseless,
   that falling into a fever, wherein he thought he should die and go
   immediately unto hell, he had not that endeavour afar deliverance and
   mercy which he had many years before on lesser dangers. And this
   perverse effect is variously brought about:--

   (1.) It is with most an immediate product of the power of their own
   lust. Especially is it so with them who together with their convictions
   receive no gifts of the Holy Ghost; for, as we observed, their lusts
   being only checked and controlled, not subdued, they get new strength
   by their restraint, and rebel with success against conviction. Such as
   these fall away from what they have attained suddenly, Matt. xiii. 5,
   21. One day they seem to lie in hell by the terror of their
   convictions, and the next to be hasting towards it by their sins and
   pollutions: see Luke xi. 24-26; Hos. vi. 4.

   (2.) This apostasy is promoted and hastened by others; as, -- [1.] Such
   as undertake to be spiritual guides and instructors of men in their way
   towards rest, who being unskilful in the word of righteousuess, do heal
   their wounds slightly, or turn them out of the way. Seducers also, it
   may be, interpose their crafty deceits, whereby they lie in wait to
   deceive, and so turn men off from those good ways of God whereinto they
   would otherwise enter. So it fell out with Austin, who, beginning
   somewhat to inquire after God, fell into the society and heresy of the
   Manichees, which frustrated all the convictions which by any means he
   had received. [2.] Such as directly, and that perhaps with importunity
   and violence, will endeavour to draw men back into the ways of the
   world and the pursuit of their lusts, Prov. i. 11-14. So the same
   person declares with what earnestness and restless importunities some
   of his companions endeavoured to draw him unto the spectacles and plays
   at Rome. And it is not easily imagined with what subtlety some persons
   will entice others into sinful courses, nor what violence they will use
   in their temptations, under a pretence of love and friendship. [3.] The
   awe that is put on the minds of men in their convictions, arising from
   a dread of the terror of the law, and the judgments of God threatened
   therein, is apt of itself to wear off when the soul is a little
   accustomed unto it, and yet sees no evil actually to ensue, Eccles.
   viii. 11; 2 Pet. iii. 4.

   4. In some the Holy Spirit of God is pleased to carry on this work of
   conviction towards a farther blessed issue, and then two things ensue
   thereon in the minds of them who are so convinced:--

   (1.) There will follow great and strange conflicts between their
   corruptions and their convictions. And this doth especially manifest
   itself in them who have been accustomed unto a course of sinning, or
   have any particular sin wherein they delight, and by which they have
   given satisfaction unto their lusts; for the law, coming with power and
   terror on the conscience, requires a relinquishment of all sins, at the
   eternal peril of the soul. Sin hereby is incited and provoked, [134]
   and the soul begins to see its disability to conflict with that which
   before it thought absolutely in its own power: for men that indulge
   themselves in their sins doubt not but that they can leave them at
   their pleasure; but when they begin to make head against them on the
   command of the law, they find themselves to be in the power of that
   which they imagined to be in theirs. So doth sin take occasion by the
   commandment to work in men all manner of concupiscence; and those who
   thought themselves before to be alive do find that it is sin which
   lives, and that themselves are dead, Rom. vii. 7-9. Sin rising up in
   rebellion against the law, discovers its own power, and the utter
   impotency of them in whom it is to contest with it or destroy it. But
   yet men's convictions in this condition will discover themselves, and
   operate two ways, or in a twofold degree:--

   [1.] They will produce some endeavours and promises of amendment and
   reformation of life. These men are unavoidably cast upon or wrought
   unto, to pacify the voice of the law in their consciences, which bids
   them do so or perish. But such endeavours or promises, for the most
   part, hold only unto the next occasion of sinning or temptation. An
   access of the least outward advantage or provocation unto the internal
   power of sin slights all such resolutions, and the soul gives up itself
   unto the power of its old ruler. Such effects of the word are
   described, Hos. vi. 4. So Austin expresseth his own experience after
   his great convictions and before his full conversion, lib. 8. cap. 5:
   "Suspirabam ligatus non ferro alieno, sed mea ferrea voluntate. Velle
   meum tenebat inimicus, et inde mihi catenam fecerat et constrinxerat
   me. Quippe ex voluntate perversa facta est libido, et dum servitur
   libidini, facta est consuetudo; et dum consuetudini non resistitur,
   facta est necessitas. Quibus quasi ansulis sibimet innexis, unde
   catenam appellavi, tenebat me obstrictum dura servitus." And he shows
   how faint and languid his endeavours were for reformation and
   amendment: "Sarcinâ sæculi, velut somno adsolet, dulciter premebar, et
   cogitationes quibus meditabar in te, similes erant conatibus expergisci
   volentium, qui tamen superati soporis altitudine remerguntur." And he
   confesseth that although, through the urgency of his convictions, he
   could not but pray that he might be freed from the power of sin, yet,
   through the prevalency of that power in him, he had a secret reserve
   and desire not to part with that sin which he prayed against, cap 7:
   "Petieram a te castitatem et dixeram, Da mihi castitatem et
   continentiam, sed noli modo. Timebam enim ne me cito exaudires, et cito
   sanares a morbo concupiscentiæ, quam malebam expleri quam extingui."

   [2.] These endeavours do arise unto great perplexities and distresses;
   for after awhile, the soul of a sinner is torn and divided between the
   power of corruption and the terror of conviction. [135] And this falls
   out upon a double account:-- 1st. Upon some occasional sharpening of
   former convictions, when the sense of them has been ready to wear off.
   2dly. From the secret insinuation of a principle of spiritual life and
   strength into the will, whose nature and power the soul is as yet
   unacquainted withal. Of both these we have signal instances in the
   person before mentioned; for after all the means which God had used
   towards him for his conversion, whilst yet he was detained under the
   power of sin, and ready on every temptation to revert to his former
   courses, he occasionally heard one Pontitianus giving an account of the
   conversion of two eminent courtiers, who immediately renounced the
   world, and betook themselves wholly to the service of God. This
   discourse God was pleased to make use of farther to awake him, and even
   to amaze him. Lib. viii. cap. 7: "Narrabat hoc Pontitianus; tu autem,
   Domine, inter verba ejus retorquebas me ad meipsum, auferens me a dorso
   meo ubi me posueram, dum nollem me attendere, et constituebas me ante
   faciem meam, ut viderem quam turpis essem, quam distortus et sordidus,
   maculosus et ulcerosus: et videbam et horrebam, et quo a me fugerem non
   erat. Et si conabar a me avertere aspectum narrabat ille quod narrabat,
   et tu me rursus opponebas mihi, et impingebas me in oculos meos, ut
   invenirem iniquitatem meam et odissem." And a little after, "Ita
   rodebar intus et confundebar pudore horribili vehementer, cum
   Pontitianus talia loqueretur." The substance of what he says is, that
   in and by that discourse of Pontitianus, God held him to the
   consideration of himself, caused him to see and behold his own filth
   and vileness, until he was horribly perplexed and confounded in
   himself. So it often falls out in this work of the Spirit of God. When
   his first warnings are not complied withal, when the light he
   communicates is not improved, upon the return of them they shall be
   mixed with some sense of severity.

   This effect, I say, proceeds from hence, that under this work God is
   pleased secretly to communicate a principle of grace or spiritual life
   unto the will. This, therefore, being designed to rule and bear sway in
   the soul, begins its conflict effectually to eject sin out of its
   throne and dominion; for whereas, when we come under the power of
   grace, sin can no longer have dominion over us, Rom. vi. 14; so the
   Spirit begins now to "lust against the flesh," as Gal. v. 17, aiming at
   and intending a complete victory or conquest. There was, upon bare
   conviction, a contest before in the soul, but it was merely between the
   mind and conscience on the one hand, and the will on the other. The
   will was still absolutely bent on sin, only some head was made against
   its inclinations by the light of the mind before sin, and rebukes of
   conscience after it; but the conflict begins now to be in the will
   itself. A new principle of grace being infused thereinto, opposeth
   those habitual inclinations unto evil which were before predominant in
   it. This fills the mind with amazement, and in some brings them to the
   very door of despair, because they see not how nor when they shall be
   delivered. So was it with the person instanced in. Lib. viii. cap. 5:
   "Voluntas nova quæ mihi esse coeperat, ut te gratis colerem fruique te
   vellem, Deus, sola certa jucunditas, nondum erat idonea ad superandam
   priorem vetustate roboratam. Ita duæ voluntates meæ, una vetus, alia
   nova, illa carnalis, illa spiritualis, confligebant inter se, atque
   discordando dissipabant animam meam. Sic intelligebam in me ipso
   experimento id quod legeram, quomodo caro concupisceret adversus
   Spiritum, et Spiritus adversus carnem.' Ego quidem in utroque, sed
   magis ego in eo quod in me approbabam quam in eo quod in me improbabam.
   Ibi enim magis jam non ego, quia ex magna parte id patiebar invitus,
   quod faciebam volens;" -- "The new will which began to be in me,
   whereby I would love thee, O my God, the only certain sweetness, was
   not yet able to overcome my former will, confirmed by long continuance.
   So my two wills, the one old, the other new, the one carnal, the other
   spiritual, conflicted between themselves, and rent my soul by their
   disagreement. Then did I understand by experience in myself what I had
   read, how the flesh lusteth against the Spirit, and the Spirit against
   the flesh.' I was myself on both sides, but more in that which I
   approved in myself than in what I condemned in myself. I was not more
   in that which I condemned, because for the most part I suffered it
   unwillingly, rather than did it willingly." This conflict between grace
   and sin in the will he most excellently expresseth, cap. 9-11,
   delivering those things which more or less are evident in the
   experience of those who have passed through this work. His
   fluctuations, his promises, his hopes and fears, the ground he got and
   lost, the pangs of conscience and travail of soul which he underwent in
   the new birth, are all of them graphically represented by him.

   In this tumult and distress of the soul, God oftentimes quiets it by
   some suitable word of truth, administered unto it either in the
   preaching of the gospel, or by some other means disposed in his
   providence unto the same end. In the midst of this storm and disorder,
   he comes and says, "Peace, be still;" for, together with his word, he
   communicates some influence of his grace that shall break the
   rebellious strength, and subdue the power of sin, and give the mind
   satisfaction in a full resolution for its everlasting relinquishment.
   So was it with him mentioned. When in the condition described, he was
   hurried up and down almost like a distracted person, whilst he suffered
   the terrors of the Lord, sometimes praying, sometimes weeping,
   sometimes alone, sometimes in the company of his friends, sometimes
   walking, and sometimes lying on the ground, he was, by an unusual
   occurrence, warned to take up a book and read. The book next him was
   that of Paul's Epistle, which taking up and opening, the place he first
   fixed his eyes upon was Rom. xiii. 13, 14, "Let us walk honestly, as in
   the day; not in rioting and drunkenness, not in chambering and
   wantonness, not in strife and envying. But put ye on the Lord Jesus
   Christ, and make not provision for the flesh, to fulfil the lusts
   thereof." Immediately on the reading of these words, there was an end
   put unto his perplexing conflict. He found his whole soul, by the power
   of almighty grace, subdued wholly to the will of God, and fixed unto a
   prevalent resolution of adhering to him with a relinquishment of sin,
   with an assured composure upon the account of the success he should
   have therein through Jesus Christ. Immediately he declared what he had
   done, what had befallen him, first to his friend, then to his mother;
   which proved the occasion of conversion to the one and inexpressible
   joy to the other. The end of the story deserves to be reported in his
   own words: "Arripui librum, aperui, et legi ... Nec ultra volui legere,
   nec opus erat; statim quippe cum fine hujusce sententiæ, quasi luce
   securitatis infusâ cordi meo, omnes dubitationis tenebræ diffugerunt.
   Tum interjecto aut digito aut nescio quo alio signo, codicem clausi, et
   tranquillo jam vultu indicavi Alypio. At ille quid in se ageretur, quod
   ego nesciebam, sic indicavit: petit videre quid legissem. Ostendi, et
   attendit etiam ultra quam ego legeram, et ignorabam quid sequeretur.
   Sequebatur vero, Infirmum autem in fide recipite,' quod ille ad se
   retulit, mihique aperuit. Sed tali admonitione firmatus est, placitoque
   ac proposito bono, et congruentissimo suis moribus, quibus a me in
   melius jam olim valde longeque distabat, sine ulla turbulenta
   cunctatione conjunctus est. Inde ad matrem ingredimur. Indicamus,
   gaudet. Narramus quemadmodum gestum sit; exultat et triumphat, et
   benedicit tibi, qui potens es ultra quam petimus aut intelligimus
   facere," lib. viii. cap. 12; -- "Having read these verses, I would read
   no more, nor was there any need that so I should do; for upon the end
   of that sentence, as if a light of peace or security had been infused
   into my heart, all darkness of doubts fled away. Marking the book with
   my finger put into it, or by some other sign, I shut it, and with a
   quiet countenance declared what was done to Alypius; and hereupon he
   also declared what was at work in himself, whereof I was ignorant. He
   desired to see what I had read; which when I had showed him, he looked
   farther than I had read, nor did I know what followed. But it was this,
   Him that is weak in the faith receive;' which he applied unto himself,
   and declared it unto me. Confirmed by this admonition, with a firm
   purpose, and suitable to his manners, wherein he formerly much excelled
   me, he was joined to me without any turbulent delay. We go in hereon
   unto my mother, and declare what was done; she rejoiceth. We make known
   the manner of it how it was done; she exulteth and triumpheth, and
   blesseth thee, O God, who art able to do for us more than we know how
   to ask or understand." And these things doth the holy man express to
   bear witness, as he says, "adversus typhum humani generis," -- to
   "repress the swelling pride of mankind." And in the example of Alypius
   we have an instance how variously God is pleased to effect this work in
   men, carrying some through strong convictions, deep humiliations, great
   distresses, and perplexing terrors of mind, before they come to peace
   and rest; leading others gently and quietly, without any visible
   disturbances, unto the saving knowledge of himself by Jesus Christ.

   (2.) A second thing which befalls men under this work of conviction, is
   a dread and fear as to their eternal condition. There doth befall them
   an apprehension of that wrath which is due to their sins, and
   threatened in the curse of the law to be inflicted on them. This fills
   them with afflictive perturbations of mind, with dread and terror,
   consternation and humbling of their souls thereon. And what befalls the
   minds of men on this account is handled by some distinctly, under the
   names or titles of "dolor legalis," "timor servilis," "attritio
   mentis," "compunctio cordis," "humiliatio animæ," -- "legal sorrow,"
   "servile fear," "attrition of mind," "compunction," and "humiliation,"
   and the like. And as these things have been handled most of them by
   modern divines, and cast into a certain series and dependence on one
   another, with a discovery of their nature and degrees, and how far they
   are required in order unto sincere conversion and sound believing; so
   they are all of them treated on, in their way, by the schoolmen, as
   also they were before them by many of the fathers. The charge,
   therefore, of novelty, which is laid by some against the doctrine of
   these things, ariseth from a fulsome mixture of ignorance and
   confidence. Whether, therefore, all things that are delivered
   concerning these things be right or no, sure enough I am that the whole
   doctrine about them, for the substance of it, is no newer than the
   gospel, and that it hath been taught in all ages of the church. What is
   needful to be received concerning it I shall reduce to the ensuing
   heads:--

   [1.] Conviction of sin being ordinarily by the law, either immediately
   or by light and truth thence derived, there doth ordinarily accompany
   it a deep sense and apprehension of the eternal danger which the soul
   is liable unto on the account of the guilt of the sin whereof it is
   convinced; for the law comes with its whole power upon the mind and
   conscience. Men may be partial in the law; the law will not be partial.
   It doth not only convince by its light, but also at the same time
   condemns by its authority; for what the law speaks, "it speaks unto
   them that are under the law." It takes men under its power, then,
   shutting them under sin, it speaks unto them in great severity. This is
   called the coming of the commandment, and slaying of a sinner, Rom.
   vii. 9.

   [2.] This apprehension will ordinarily ingenerate disquieting and
   perplexing affections in the minds of men; nor can it be otherwise
   where it is fixed and prevalent; as, -- 1st. Sorrow and shame for and
   of what they have done. Shame was the first thing wherein conviction of
   sin discovered itself, Gen. iii. 7. And sorrow always accompanieth it.
   Acts ii. 37, hearing these things, katenugesan te kardia, -- "they were
   pierced with perplexing grief in their heart." Their eyes are opened to
   see the guilt and sense of sin, which pierceth them through with
   dividing sorrow. 2dly. Fear of eternal wrath. This keeps the soul in
   bondage, Heb. ii. 15, and is accompanied with torment. The person so
   convinced believes the threatening of the law to be true, and trembles
   at it; an eminent instance whereof we have in our first parents also,
   Gen. iii. 8, 10. 3dly. Perplexing unsatisfactory inquiries after means
   and ways for deliverance out of this present distress and from future
   misery. "What shall we do? what shall we do to be saved?" is the
   restless inquiry of such persons, Mic. vi. 6, 7; Acts ii. 37, xvi. 30.

   [3.] These things will assuredly put the soul on many duties, as prayer
   for deliverance, abstinence from sin, endeavours after a general change
   of life; in all which, and the like, this conviction puts forth and
   variously exerciseth its power.

   [4.] We do not ascribe the effects intended unto the mere working of
   the passions of the minds of men upon the rational consideration of
   their state and condition; which yet cannot but be grievous and
   afflictive. These things may be so proposed unto men and pressed on
   them as that they shall not be able to avoid their consideration, and
   the conclusions which naturally follow on them; and yet they may not be
   in the least affected with them, as we see by experience. Wherefore we
   say, moreover, that the law or the doctrine of it, when the consciences
   of men are effectually brought under its power, is accompanied with a
   secret virtue from God, called a "spirit of bondage;" which causeth a
   sense of the curse of it to take a deep impression on the soul, to fill
   it with fear and dread, yea, sometimes with horror and despair. This
   the apostle calls the "spirit of bondage unto fear," Rom. viii. 15, and
   declares at large how all that are under the law, -- that is, the
   convincing and condemning power of it, -- are in bondage; nor doth the
   law in the administration of it lead or gender unto any thing else but
   bondage, Gal. iv. 22-24.

   [5.] The substance of these things is ordinarily found in those who are
   converted unto God when grown up unto the use of reason, and capable of
   impressions from external administrations. Especially are they evident
   in the minds and consciences of such as have been engaged in any open
   sinful course or practice. But yet no certain rule or measure of them
   can be prescribed as necessary in or unto any antecedaneously unto
   conversion. To evince the truth hereof two things may be observed:--
   1st. That perturbations, sorrows, dejections, dread, fears, are no duty
   unto any; only they are such things as sometimes ensue or are immitted
   into the mind upon that which is a duty indispensable, namely,
   conviction of sin. They belong not to the precept of the law, but to
   its curse. They are no part of what is required of us, but of what is
   inflicted on us. There is a gospel sorrow and humiliation after
   believing that is a duty, that is both commanded and hath promises
   annexed unto it; but this legal sorrow is an effect of the curse of the
   law, and not of its command. 2dly. God is pleased to exercise a
   prerogative and sovereignty in this whole matter, and deals with the
   souls of men in unspeakable variety. Some he leads by the gates of
   death and hell unto rest in his love, like the people of old through
   the waste and howling wilderness into Canaan; and the paths of others
   he makes plain and easy unto them. Some walk or wander long in
   darkness; in the souls of others Christ is formed in the first gracious
   visitation.

   [6.] There is, as was said, no certain measure or degree of these
   accidents or consequents of conviction to be prescribed unto any as
   antecedaneously necessary to sincere conversion and sound believing;
   but these two things in general are so:-- 1st. Such a conviction of
   sin, -- that is, of a state of sin, of a course of sin, of actual sins,
   against the light of natural conscience, -- as that the soul is
   satisfied that it is thereby obnoxious unto the curse of the law and
   the wrath of God. Thus, at least, doth God conclude and shut up
   everyone under sin on whom he will have mercy; for "every mouth must be
   stopped, and all the world become guilty before God," Rom. iii. 19;
   Gal. iii. 22. Without this no man ever did, nor ever will, sincerely
   believe in Jesus Christ; for he calleth none unto him but those who in
   some measure are weary or thirsty, or one way or other seek after
   deliverance. "The whole," he tells us, -- that is, those who so conceit
   themselves, -- "have no need of a physician;" they will neither inquire
   after him nor care to go unto him when they are invited so to do. See
   Isa. xxxii. 2. 2dly. A due apprehension and resolved judgment that
   there is no way within the compass of a man's own contrivance to find
   out, or his ability to make use of and to walk in, nor any other way of
   God's appointment or approbation, which will deliver the soul in and
   from the state and condition wherein it is and that which it fears, but
   only that which is proposed in the gospel by Jesus Christ.

   [7.] Where these things are, the duty of a person so convinced is, --
   1st, To inquire after and to receive the revelation of Jesus Christ,
   and the righteousness of God in him, John i. 12. And in order hereunto,
   he ought, -- (1st.) To own the sentence of the law under which he
   suffereth, justifying God in his righteousness and the law in its
   holiness, whatever be the issue of this dispensation towards himself,
   Rom. iii. 19, 20, vii. 12, 13; for God in this work intends to break
   the stubbornness of men's hearts, and to hide pride from them, chap.
   iii. 4. (2dly.) Not hastily to believe everything that will propose
   itself unto him as a remedy or means of relief, Mic. vi. 6, 7. The
   things which will present themselves in such a case as means of relief
   are of two sorts:-- [1st.] Such as the fears and superstitions of men
   have suggested or will suggest. That which hath raised all the false
   religion which is in the world is nothing but a contrivance for the
   satisfaction of men's consciences under convictions. To pass by
   Gentilism, this is the very life and soul of Popery. What is the
   meaning of the sacrifice of the mass, of purgatory, of pardons,
   penances, indulgences, abstinences, and the like things innumerable,
   but only to satisfy conscience by them, perplexed with a sense of sin?
   Hence many among them, after great and outrageous wickednesses, do
   betake themselves to their highest monastical severity. The life and
   soul of superstition consists in endeavours to quiet and charm the
   consciences of men convinced of sin. [2dly.] That which is pressed with
   most vehemency and plausibility, being suggested by the law itself, in
   a way of escape from the danger of its sentence, as the sense of what
   it speaks, represented in a natural conscience, is legal righteousness,
   to be sought after in amendment of life. This proposeth itself unto the
   soul, as with great importunity, so with great advantages, to further
   its acceptance; for, -- First, The matter of it is unquestionably
   necessary, and without it in its proper place, and with respect unto
   its proper end, there is no sincere conversion unto God. Secondly, It
   is looked on as the sense of the law, or as that which will give
   satisfaction thereunto. But there is a deceit in all these things as to
   the end proposed, and if any amendment of life be leaned on to that
   purpose, it will prove a broken reed, and pierce the hand of him that
   rests upon it; for although the law require at all times an abstinence
   from sin, and so for the future, which in a sinner is amendment of
   life, yet it proposeth it not as that which will deliver any soul from
   the guilt of sin already contracted, which is the state under
   consideration. And if it win upon the mind to accept of its terms unto
   that end or purpose, it can do no more, nor will do less, than shut up
   the person under its curse. 2dly. It is the duty of persons in such a
   condition to beware of entangling temptations; as, -- (1st.) That they
   have not attained such a degree of sorrow for sin and humiliation as is
   necessary unto them that are called to believe in Jesus Christ. There
   was, indeed, more reason of giving caution against temptations of this
   kind in former days, when preachers of the gospel dealt more severely,
   -- I wish I may not also say more sincerely, -- with the consciences of
   convinced sinners, than it is the manner of most now to do. But it is
   yet possible that herein may lie a mistake, seeing no such degrees of
   these things as some may be troubled about are prescribed for any such
   end either in the law or gospel. (2dly.) That those who persuade them
   to believe know not how great sinners they are. But yet they know that
   Christ called the greatest; and it is an undervaluation of the grace of
   Christ to suppose that the greatest sins should disappoint the effects
   of it in any that sincerely come unto him.

   Fourthly, The last thing, whereby this work of conversion to God is
   completed, as to the outward means of it, which is the ingenerating and
   acting of faith in God by Jesus Christ, remains alone to be considered,
   wherein all possible brevity and plainness shall be consulted; and I
   shall comprise what I have to offer on this head in the ensuing
   observations:--

   1. This is the proper and peculiar work of the gospel, and ever was so
   from the first giving of the promise. "The law was given by Moses, but
   grace and truth came by Jesus Christ," John i. 17; Rom. i. 16; 1 Pet.
   i. 23; James i. 18; Eph. iii. 8-10.

   2. To this purpose it is necessary that the gospel, -- that is, the
   doctrine of it concerning redemption, righteousness, and salvation, by
   Jesus Christ, -- be declared and made known to convinced sinners. And
   this also is an effect of sovereign wisdom and grace, Rom. x. 13-15.

   3. The declaration of the gospel is accompanied with a revelation of
   the will of God with respect unto the faith and obedience of them unto
   whom it is declared. "This is the work of God," the work which he
   requires at our hands, "that we believe on him whom he hath sent," John
   vi. 29. And this command of God unto sinners, to believe in the Lord
   Jesus Christ for life and salvation, the gospel teacheth us to press
   from the manifold aggravations which attend the sin of not complying
   therewith: for it is, as therein declared, -- (1.) A rejection of the
   testimony of God, which he gives unto his wisdom, love, and grace, with
   the excellency and certainty of the way of salvation of sinners by
   Jesus Christ; which is to make God a liar,1 John v. 10; John iii. 33.
   (2.) A contempt of love and grace, with the way and means of their
   communication to lost sinners by the blood of the Son of God; which is
   the highest provocation that can be offered unto the divine Majesty.

   4. In the declaration of the gospel, the Lord Christ is in an especial
   manner proposed as crucified and lifted up for the especial object of
   our faith, John iii. 14, 15; Gal. iii. 1. And this proposition of
   Christ hath included in it an invitation unto all convinced sinners to
   come unto him for life and salvation, Isa. lv. 1-3, lxv. 1.

   5. The Lord Christ being proposed unto sinners in the gospel, and their
   acceptance or receiving of him being urged on them, it is withal
   declared for what end he is so proposed; and this is, in general, to
   "save them from their sins," Matt. i. 21, or "the wrath to come,"
   whereof they are afraid, 1 Thess. i. 10: for in the evangelical
   proposition of him there is included, -- (1.) That there is a way yet
   remaining for sinners whereby they may escape the curse of the law and
   the wrath of God, which they have deserved, Ps. cxxx. 4; Job xxxiii.
   24; Acts iv. 12. (2.) That the foundation of these ways lies in an
   atonement made by Jesus Christ unto the justice of God, and
   satisfaction to his law for sin, Rom. iii. 25; 2 Cor. v. 21; Gal. iii.
   13. (3.) That God is well pleased with this atonement, and his will is
   that we should accept of it and acquiesce in it, 2 Cor. v. 18-20; Isa.
   liii. 11, 12; Rom. v. 10, 11.

   6. It is proposed, and promised that through and upon their believing,
   -- that is, on Christ as proposed in the gospel, for the only way of
   redemption and salvation, -- convinced sinners shall be pardoned,
   justified, and acquitted before God, discharged of the law against
   them, through the imputation unto them of what the Lord Christ hath
   done for them and suffered in their stead, Rom. viii. 1, 3, 4, x. 3, 4;
   1 Cor. i. 30, 31; 2 Cor. v. 21; Eph. ii. 8-10.

   7. To prevail with and win over the souls of men unto a consent to
   receive Christ on the terms wherein he is proposed, -- that is, to
   believe in him and trust unto him, to what he is, hath done and
   suffered, and continueth to do, for pardon of sin, life, and salvation,
   -- the gospel is filled with arguments, invitations, encouragements,
   exhortations, promises, all of them designed to explain and declare the
   love, grace, faithfulness, and good-will of God herein. In the due
   management and improvement of these parts of the gospel consists the
   principal wisdom and skill of the ministers of the New Testament.

   8. Among these various ways or means of the declaration of himself and
   his will, God frequently causeth some especial word, promise, or
   passage to fix itself on the mind of a sinner; as we saw it in the
   instance before insisted on. Hereby the soul is first excited to exert
   and act the faith wherewith it is endued by the effectual working of
   the Spirit of God before described; and by this means are men directed
   unto rest, peace, and consolation, in that variety of degrees wherein
   God is pleased to communicate them.

   9. This acting of faith on Christ, through the promise of the gospel,
   for pardon, righteousness, and salvation, is inseparably accompanied
   with, and that faith is the root and infallible cause of, a universal
   engagement of heart unto all holy obedience to God in Christ, with a
   relinquishment of all known sin, necessarily producing a thorough
   change and reformation of life and fruitfulness in obedience: for as,
   upon a discovery of the love of God in Christ, the promises whereby it
   is exhibited unto us being mixed with faith, the soul of a poor sinner
   will be filled with godly sorrow and shame for its former sins, and
   will be deeply humbled for them; so all the faculties of it being now
   renewed and inwardly changed, it can no more refrain from the love of
   holiness and from an engagement into a watchful course of universal
   obedience unto God, by such free actings as are proper unto it, than
   one that is newborn can refrain from all acts of life natural, in
   motion, desire of food, and the like. Vain and foolish, therefore, are
   the reproaches of some, who, in a high course of a worldly life and
   profane, do charge others with preaching a justification by faith alone
   in Christ Jesus, unto a neglect of holiness, righteousness, and
   obedience to God, which such scoffers and fierce despisers of all that
   are good do so earnestly plead for. Those whom they openly reflect upon
   do unanimously teach that the faith which doth not purify the heart and
   reform the life, which is not fruitful in good works, which is not an
   effectual cause and means of repentance and newness of life, is not
   genuine nor pleadable unto justification, but empty, dead, and that
   which, if trusted unto, will eternally deceive the souls of men. They
   do all of them press the indispensable necessity of universal holiness,
   godliness, righteousness, or obedience to all the commands of God, on
   surer principles, with more cogent arguments, in a more clear
   compliance with the will, grace, and love of God in Christ, than any
   they pretend unto who ignorantly and falsely traduce them as those who
   regard them not. And as they urge an obediential holiness which is not
   defective in any duty, either towards God or man, which they either
   plead for or pretend unto, so it contains that in it which is more
   sublime, spiritual, and heavenly than what they are either acquainted
   with or do regard; which in its proper place shall be made more fully
   to appear.

   10. Those who were thus converted unto God in the primitive times of
   the church were, upon their confession or profession hereof, admitted
   into church-society and to a participation of all the mysteries
   thereof. And this being the common way whereby any were added unto the
   fellowship of the faithful, it was an effectual means of intense love
   without dissimulation among them all, on the account of their joint
   interest in the grace of our Lord Jesus Christ. And I shall shut up
   this discourse with one instance hereof, given us by Austin, in the
   conversion and admission into church-society of Victorinus, a
   Platonical philosopher, as he received the story from Simplicianus, by
   whom he was baptized: "Ut ventum est ad horam profitendæ fidei quæ
   verbis certis conceptis retentisque memoriter, de loco eminentiore, in
   conspectu populi fidelis, Romæ reddi solet ab eis qui accessuri sunt ad
   gratiam tuam, oblatum esse dicebat Victorino a presbyteris, ut
   secretius redderet, sicut nonnullis qui verecundia trepidaturi
   videbantur, offerri mos erat; illum autem maluisse salutem suam in
   conspectu sanctæ multitudinis profiteri. Non enim erat salus, quam
   docebat in rhetorica, et tamen eam publice professus erat. Quanto minus
   ergo vereri debuit mansuetum gregem tuum pronuncians verbum tuum, qui
   non verebatur in verbis suis turbas insanorum! Itaque ubi ascendit ut
   redderet, omnes sibimet invicem quisque ut eum noverant, instrepuerunt
   nomen ejus strepitu gratulationis, (quis autem ibi eum non noverat?) et
   sonuit presso sonitu per ora cunctorum collætantium, Victorinus,
   Victorinus. Cito sonuerunt exultatione quia videbant eum, et cito
   siluerunt intentione ut audirent eum. Pronunciavit ille fidem veracem
   præclara fiducia, et volebant eum omnes rapere intro in cor suum; et
   rapiebant amando et gaudendo. Hæ rapientium manus erant," lib. 8. cap.
   2. Not a few things concerning the order, discipline, and fervent love
   of the primitive Christians in their church-societies are intimated and
   represented in these words, which I shall not here reflect upon.

   And this is the second great work of the Spirit of God in the new
   creation. This is a summary description of his forming and creating the
   members of that mystical body, whose head is Christ Jesus. The latter
   part of our discourse, concerning the external manner of regeneration
   or conversion unto God, with the gradual preparation for it and
   accomplishment of it in the souls of men, is that subject which many
   practical divines of this nation have in their preaching and writings
   much insisted on and improved, to the great profit and edification of
   the church of God. But this whole doctrine, with all the declarations
   and applications of it, is now, by some among ourselves, derided and
   exposed to scorn, although it be known to have been the constant
   doctrine of the most learned prelates of the church of England. And as
   the doctrine is exploded, so all experience of the work itself in the
   souls of men is decried as fanatical and enthusiastical.

   To obviate the pride and wantonness of this filthy spirit, I have, in
   the summary representation of the work itself now given, confirmed the
   several instances of it with the experience of the great and holy man
   so often named; for whereas some of those by whom this doctrine and
   work are despised are puffed up with a conceit of their excellency in
   the theatrical, sceptical faculty of these days, unto a contempt of all
   by whom they are contradicted in the most importune of their dictates,
   yet if they should swell themselves until they break, like the frog in
   the fable, they would never prevail with their fondest admirers to
   admit them into a competition with the immortal wit, grace, and
   learning of that eminent champion of the truth and light of the age
   wherein he lived.
     __________________________________________________________________

   [133] After a youth spent in vicious excess, Augustine was converted to
   the faith of the gospel, and admitted into the church by Ambrose at
   Milan, a. d. 387. Ten years afterwards he wrote his "Confessions," in
   thirteen books; of which ten are occupied with a detail of his sinful
   conduct in early life, the circumstances of his conversion, and his
   personal history up to the period of his mother's death, while the
   remaining three are devoted to an exposition of the Mosaic account of
   creation. The work is altogether of an unique and extraordinary
   character, -- a direct address to the Deity, sustained with
   considerable skill and occasionally in strains of animated devotion,
   abounding in the most humble confession of the sins of the author's
   youth, and marked everywhere with the vigour of genius. As a faithful
   and minute record of the internal workings of his heart, these
   "Confessions" of Augustine are of great service in illustrating the
   nature of the spiritual change implied in conversion. It is on this
   account Owen draws from them so largely in this chapter. Milner, for
   similar purposes, has embodied the substance of them in his "History of
   the Church."The quotations made by Owen have been compared with
   Bruder's edition of the "Confessions" (1837). In some instances these
   quotations are translated by Owen, but wherever a formal translation is
   not supplied, the reader may understand that the substance of what is
   quoted is given immediately afterwards in our author's own words. --
   Ed.

   [134] "Libera me, Domine, ab his hostibus meis, a quibus me liberare
   non valeo. Perversum et pessimum est cor meum, ad deploranda propria
   peccata mea est lapideum et aridum, ad resistendum insultantibus molle
   et luteum, ad inutilia et noxia pertractanda velox et infatigabile, ad
   cogitanda salubria fastidiosum et immobile. Anima mea distorta et
   depravata est ad percipiendum bonum; sed ad voluptatum vitia nimis
   facilis et prompta, ad salutem reminiscendam nimis etiam difficilis et
   pigra." -- Lib. de Contritione Cordis, inter opera August. cap. iv.

   [135] "Vere abyssus peccata mea sunt, quia incomprehensibilia
   profunditate, et inestimabilia sunt numero et immensitate. O abyssus
   abyssum invocans! O peccata mea, tormenta quibus me servatis abyssus
   sunt, quia infinita et incomprehensibilia sunt. Est et tertia abyssus,
   et est nimis terribilis; judicia Dei abyssus multa, quia super omnem
   sensum occulta. Hæ omnes abyssi terribiles sunt mihi undique, quia
   timor super timorem et dolor super dolorem. Abyssus judiciorum Dei
   super me, abyssus inferni subtus me, abyssus peccatorum meorum est
   intra me. Illam quæ super me est timeo ne in me irruat; et me cum
   abysso mea, in illam quæ subtus me latet, obruat." -- Lib. de
   Contritione Cordis, inter opera August. cap. ix.
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                                    Book IV.
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Chapter I. The nature of sanctification and gospel holiness explained.

   Regeneration the way whereby the Spirit forms living members for the
   mystical body of Christ -- Carried on by sanctification -- 1 Thess. v.
   23 opened -- God the only author of our sanctification and holiness,
   and that as the God of peace -- - Sanctification described -- A
   diligent inquiry into the nature whereof, with that of holiness, proved
   necessary -- Sanctification twofold: 1. By external dedication; 2. By
   internal purification -- Holiness peculiar to the gospel and its truth
   -- Not discernible to the eye of carnal reason -- Hardly understood by
   believers themselves -- It passeth over into eternity -- Hath in it a
   present glory -- Is all that God requireth of us, and in what sense --
   Promised unto us -- How we are to improve the command for holiness.

   In the regeneration or conversion of God's elect, the nature and manner
   whereof we have before described, consists the second part of the work
   of the Holy Spirit, in order unto the completing and perfecting of the
   new creation. As in the former he prepared a natural body for the Son
   of God, wherein he was to obey and suffer according to his will, so by
   this latter he prepares him a mystical body, or members spiritually
   living, by uniting them unto him who is their head and their life, Col.
   iii. 4. "For as the body is one, and hath many members, and all the
   members of that one body, being many, are one body, so also is Christ,"
   1 Cor. xii. 12. Nor doth he leave this work in that beginning of it
   whereof we have treated, but unto him also it belongs to continue it,
   to preserve it, and to carry it on to perfection; and this he doth in
   our sanctification, whose nature and effects we are in the next place
   to inquire into.

   Our apostle, in his First Epistle to the Thessalonians, chap. v.,
   having closely compiled a great number of weighty, particular,
   evangelical duties, and annexed sundry motives and enforcements unto
   them, closeth all his holy prescriptions with a fervent prayer for
   them: Verse 23, "And the very God of peace sanctify you wholly; and let
   your whole spirit and soul and body be preserved blameless unto the
   coming of our Lord Jesus Christ;" -- or, as I had rather read the
   words, "And God himself, even the God of peace, sanctify you
   throughout, that your whole spirit and soul and body may be preserved
   blameless." The reason hereof is, because all the graces and duties
   which he had enjoined them did belong unto their sanctification, which,
   though their own duty, was not absolutely in their own power, but was a
   work of God in them and upon them. Therefore, that they might be able
   thereunto, and might actually comply with his commands, he prays that
   God would thus sanctify them throughout. That this shall be
   accomplished in them and for them, he gives them assurance from the
   faithfulness (and consequently power and unchangeableness, which are
   included therein) of him who had undertaken to effect it: Verse 24,
   "Faithful is he that calleth you, who also will do it." Now, whereas
   this assurance did not arise nor was taken from any thing that was
   peculiar unto them, but merely from the consideration of the
   faithfulness of God himself, it is equal with respect unto all that are
   effectually called. They shall all infallibly be sanctified throughout,
   and preserved blameless to the coming of Jesus Christ. This, therefore,
   being the great privilege of believers, and their eternal safety
   absolutely depending thereon, it requires our utmost diligence to
   search into the nature and necessity of it; which may be done from this
   and the like places of Scripture.

   And in this place, -- 1. The author of our sanctification, who only is
   so, is asserted to be "God." He is the eternal spring and only fountain
   of all holiness; there is nothing of it in any creature but what is
   directly and immediately from him; there was not in our first creation.
   He made us in his own image. And to suppose that we can now sanctify or
   make ourselves holy is proudly to renounce and cast off our principal
   dependence upon him. We may as wisely and rationally contend that we
   have not our being and our lives from God, as that we have not our
   holiness from him, when we have any. Hereunto are the proud opinions of
   educing a holiness out of the principles of nature to be reduced. I
   know all men will pretend that holiness is from God; it was never
   denied by Pelagius himself: but many, with him, would have it to be
   from God in a way of nature, and not in a way of especial grace. It is
   this latter way which we plead for; -- and what is from ourselves, or
   educed by any means out of our natural abilities, is not of God in that
   way; for God, as the author of grace, and the best of corrupted nature
   are opposed, as we shall see farther afterward. 2. And, therefore, is
   he that is the author of our sanctification so emphatically here
   expressed: Autos de ho Theos, "Even God himself." If he doth it not,
   none other can do it; it is no otherwise to be wrought nor effected.
   There is no other way whereby it may be brought about, nor doth it fall
   under the power or efficacy of any means absolutely whatever, but it
   must be wrought by God himself. He doth it of himself, from his own
   grace; by himself, or his own power; for himself, or his own glory. 3.
   And that, under this especial consideration, as he is the "God of
   peace."

   This title is ascribed unto God only by our apostle, and by him
   frequently, Rom. xv. 33, xvi. 20; 2 Cor. xiii. 11; Phil. iv. 9; Heb.
   xiii. 20. Were it unto our present purpose to discourse concerning the
   general nature of peace, I might show how it is comprehensive of all
   order, rest, and blessedness, and all that is in them. On this account
   the enclosure of it in this title unto God, as its only possessor and
   author, belongs to the glory of his sovereign diadem. Everything that
   is contrary unto it is evil, and of the evil one; yea, all that is evil
   is so, because of its contrariety unto peace. Well, therefore, may God
   be styled "The God of peace." But these things I may not here stay to
   explain, although the words are so comprehensive and expressive of the
   whole work of sanctification, and that holiness which is the effect
   thereof, as that I shall choose to found my whole discourse concerning
   this subject upon them. That which offers itself unto our present
   design from this expression is the peculiar respect unto the work of
   our sanctification which lies in this especial property of God.
   Wherefore is he said to sanctify us as the God of peace! 1. Because it
   is a fruit and effect of that peace with himself which he hath made and
   prepared for us by Jesus Christ; for he was in Christ reconciling the
   world unto himself, destroying the enmity which entered by sin, and
   laying the foundation of eternal peace. From hence it is that he will
   sanctify us, or make us holy; without a respect whereunto he would no
   more do so than he will sanctify again the angels that have sinned, for
   whom there is no peace made nor atonement. 2. God, by the
   sanctification of our natures and persons, preserves that peace with
   himself in its exercise which he made and procured by the mediation of
   Christ, without which it could not be kept or continued; for in the
   duties and fruits thereof consist all those actings towards God which a
   state of reconciliation, peace, and friendship, do require. It is
   holiness that keeps up a sense of peace with God, and prevents those
   spiritual breaches which the remainders of our enmity would occasion.
   Hence God, as the author of our peace, is the author of our holiness.
   God, even God himself, the God of peace, doth sanctify us. How this is
   done immediately by the Holy Ghost, the Spirit of love and peace, and
   wherein the nature of this work doth consist, are the things which must
   afterward be more fully declared. And he is here said to sanctify us
   oloteleis, that is, "universally and completely," carrying on the work
   until it comes to perfection; for two things are intended in that
   expression:-- First, That our whole nature is the subject of this work,
   and not any one faculty or part of it. Second, That as the work itself
   is sincere and universal, communicating all parts of real holiness unto
   our whole nature, so it is carried on to completeness and perfection.
   Both these, in the ensuing words, the apostle expresseth as the end and
   design of his prayer for them, and the effect of the work of grace
   which he prayed for: for, first, The subject of this sanctification he
   makes to be our whole natures, which he distributes unto our entire
   spirits, souls, and bodies; and, second, The end of the whole is, the
   preservation of us blameless in the peace of God unto the coming of
   Christ; -- which will both of them be, immediately, more fully spoken
   unto. Wherefore, --

   Sanctification, as here described, is the immediate work of God by his
   Spirit upon our whole nature, proceeding from the peace made for us by
   Jesus Christ, whereby, being changed into his likeness, we are kept
   entirely in peace with God, and are preserved unblamable, or in a state
   of gracious acceptation with him, according to the terms of the
   covenant, unto the end.

   The nature of this work, and its effect, which is our holiness, with
   the necessity of them both, we must on many accounts, with our utmost
   diligence, inquire and search into. This both the importance of the
   truth itself, and the opposition that is made unto it, render
   necessary. Besides, whereas we are in the declaration of the especial
   operations of the Holy Ghost, although he be not so denominated
   originally from this peculiar work, as though he should be called
   "holy" merely because he is the author of holiness in all that are made
   partakers of it, which we have before disproved, yet there is a general
   consent, in words at least, among all who are called Christians, that
   this is his immediate and proper work, or that he is the only
   sanctifier of all them that do believe; -- and this I shall take as yet
   for granted, although some among us, who not only pretend high to the
   preaching of holiness (whatever be their practice), but reproach others
   as weakening the necessity of it, do talk at such a rate as if in the
   holiness which they pleaded for he had nothing to do in a peculiar
   manner; for it is no news to meet with quaint and gilded discourses
   about holiness, intermixed with scoffing reflections on the work of the
   Holy Ghost therein. This work, therefore, of his, we are in an especial
   manner to attend unto, unless we would be found among the number of
   such as those who own themselves, and teach their children, that "the
   Holy Ghost sanctifies all the elect of God," and yet not only despise
   the work of holiness in themselves, but deride those who plead an
   interest therein as an effect of the sanctification of the Spirit; for
   such fruits of secret atheism doth the world abound withal. But our
   principal duty in this world is, to know aright what it is to be holy,
   and so to be indeed.

   One thing we must premise to clear our ensuing discourse from
   ambiguity; and this is, that there is mention in the Scripture of a
   twofold sanctification, and consequently of a twofold holiness. The
   first is common unto persons and things, consisting in the peculiar
   dedication, consecration, or separation of them unto the service of God
   by his own appointment, whereby they become holy. Thus the priests and
   Levites of old, the ark, the altar, the tabernacle, and the temple,
   were sanctified and made holy; and indeed in all holiness whatever,
   there is a peculiar dedication and separation unto God. But in the
   sense mentioned, this was solitary and alone. No more belonged unto it
   but this sacred separation, nor was there any other effect of this
   sanctification. But, secondly, there is another kind of sanctification
   and holiness, wherein this separation to God is not the first thing
   done or intended, but a consequent and effect thereof. This is real and
   internal, by the communicating of a principle of holiness unto our
   natures, attended with its exercise in acts and duties of holy
   obedience unto God. This is that which, in the first place, we inquire
   after; and how far believers are therein and thereby peculiarly
   separated and dedicated unto God shall be afterward declared. And unto
   what we have to deliver concerning it we shall make way by the ensuing
   observations:--

   1. This whole matter of sanctification and holiness is peculiarly
   joined with and limited unto the doctrine, truth, and grace of the
   gospel; for holiness is nothing but the implanting, writing, and
   realizing of the gospel in our souls. Hence it is termed Hosiotes tes
   aletheias, Eph. iv. 24, -- "The holiness of truth;" which the truth of
   the gospel ingenerates, and which consists in a conformity thereunto.
   And the gospel itself is Aletheia kat' eusebeian, Tit. i. 1, -- "The
   truth which is according unto godliness;" which declares that godliness
   and holiness which God requireth. The prayer, also, of our Saviour for
   our sanctification is conformed thereunto: John xvii. 17, "Sanctify
   them in" (or by) "thy truth: thy word is truth." And he sanctified
   himself for us to be a sacrifice, that "we might be sanctified in the
   truth." This alone is that truth which makes us free, John viii. 32, --
   that is, from sin and the law, unto righteousness in holiness. It
   belongs neither to nature nor the law, so as to proceed from them or to
   be effected by them. Nature is wholly corrupted and contrary unto it.
   The "law," indeed, for certain ends, "was given by Moses," but all
   "grace and truth came by Jesus Christ." There neither is, nor ever was,
   in the world, nor ever shall be, the least dram of holiness, but what,
   flowing from Jesus Christ, is communicated by the Spirit, according to
   the truth and promise of the gospel. There may be something like it as
   to its outward acts and effects (at least some of them), something that
   may wear its livery in the world, that is but the fruit of men's own
   endeavours in compliance with their convictions; but holiness it is
   not, nor of the same kind or nature with it. And this men are very apt
   to deceive themselves withal. It is the design of corrupted reason to
   debase all the glorious mysteries of the gospel, and all the
   concernments of them. There is nothing in the whole mystery of
   godliness, from the highest crown of it, which is the person of Christ,
   "God manifested in the flesh," unto the lowest and nearest effect of
   this grace, but it labours to deprave, dishonour, and debase. The Lord
   Christ, it would have in his whole person to be but a mere man, in his
   obedience and suffering to be but an example, in his doctrine to be
   confined unto the capacity and comprehension of carnal reason, and the
   holiness which he communicates by the sanctification of his Spirit to
   be but that moral virtue which is common among men as the fruit of
   their own endeavours.

   Herein some will acknowledge that men are guided and directed to a
   great advantage by the doctrine of the gospel, and thereunto excited by
   motions of the Holy Ghost himself, put forth in the dispensation of
   that truth; but any thing else in it more excellent, more mysterious,
   they will not allow. But these low and carnal imaginations are
   exceedingly unworthy of the grace of Christ, the glory of the gospel,
   the mystery of the recovery of our nature, and healing of the wound it
   received by the entrance of sin, with the whole design of God in our
   restoration unto a state of communion with himself. Moral virtue is,
   indeed, the best thing amongst men that is of them. It far exceeds in
   worth, use, and satisfaction, all that the honours, powers, profits,
   and pleasures of the world can extend unto. And it is admirable to
   consider what instructions are given concerning it, what expressions
   are made of its excellency, what encomiums of its use and beauty, by
   learned contemplative men among the heathen; the wisest of whom did
   acknowledge that there was yet something in it which they could only
   admire, and not comprehend. And very eminent instances of the practice
   of it were given in the lives and conversations of some of them; and as
   the examples of their righteousness, moderation, temperance,
   equanimity, in all conditions, rise up at present unto the shame and
   reproach of many that are called Christians, so they will be called
   over at the last day as an aggravation of their condemnation. But to
   suppose that this moral virtue, whatever it be really in its own
   nature, or however advanced in the imaginations of men, is that
   holiness of truth which believers receive by the Spirit of Christ, is
   to debase it, to overthrow it, and to drive the souls of men from
   seeking an interest in it. And hence it is that some, pretending highly
   a friendship and respect unto it, do yet hate, despise, and reproach
   what is really so, pleasing themselves with the empty name or withered
   carcass of virtue, every way inferior, as interpreted in their
   practice, to the righteousness of heathens. And this, in the first
   place, should stir up our diligence in our inquiries after its true and
   real nature, that we deceive not ourselves with a false appearance of
   it, and that unto our ruin.

   2. It is our duty to inquire into the nature of evangelical holiness,
   as it is a fruit or effect in us of the Spirit of sanctification,
   because it is abstruse and mysterious, and (be it spoken with the good
   leave of some, or whether they will or no) undiscernible unto the eye
   of carnal reason. We may say of it in some sense as Job of wisdom:
   "Whence cometh wisdom? and where is the place of understanding? seeing
   it is hid from the eyes of all living, and kept close from the fowls of
   heaven. Destruction and death say, We have heard the fame thereof with
   our ears. God understandeth the way thereof, and he knoweth the place
   thereof. And unto man he said, Behold, the fear of the Lord, that is
   wisdom; and to depart from evil is understanding," chap. xxviii. 20-23,
   28. This is that wisdom whose ways, residence, and paths, are so hidden
   from the natural reason and understandings of men. No man, I say, by
   his mere sight and conduct, can know and understand aright the true
   nature of evangelical holiness; and it is, therefore, no wonder if the
   doctrine of it be despised by many as an enthusiastical fancy. It is of
   the things of the Spirit of God, yea, it is the principal effect of all
   his operations in us and towards us; and these "things of God knoweth
   no man, but the Spirit of God," 1 Cor. ii. 11. It is by him alone that
   we are enabled to "know the things that are freely given to us of God,"
   verse 12, as this is, if ever we receive any thing of him in this
   world, or shall do so to eternity. "Eye hath not seen, nor ear heard,
   neither have entered into the heart of man, the things which God hath
   prepared for them that love him;" the comprehension of these things is
   not the work of any of our natural faculties, but "God reveals them
   unto us by his Spirit," verses 9, 10. Hence it often falls out, as it
   did in the Jews and Pharisees of old, that those who are most zealous
   and industrious for and after a legal righteousness, walking in a
   strict attendance unto duties proportionable unto light and
   convictions, pretending to be it, and bearing some resemblance of it,
   are the most fierce and implacable enemies of true evangelical
   holiness. They know it not, and therefore hate it; they have embraced
   something else in its place and stead, and therefore despise and
   persecute it; as it befalls them who embrace error for truth in any
   kind.

   3. Believers themselves are ofttimes much unacquainted with it, either
   as to their apprehension of its true nature, causes, and effects, or,
   at least, as to their own interest and concernment therein. As we know
   not of ourselves the things that are wrought in us of the Spirit of
   God, so we seldom attend as we ought unto his instructing of us in
   them. It may seem strange, indeed, that whereas all believers are
   sanctified and made holy, they should not understand or apprehend what
   is wrought in them and for them, and what abideth with them; but, alas!
   how little do we know of ourselves, of what we are, and whence are our
   powers and faculties, even in things natural! Do we know how the
   members of the body are fashioned in the womb? We are apt to be seeking
   after and giving reasons for all things, and to describe the progress
   of the production of our natures from first to last, so as if not to
   satisfy ourselves, yet to please and amuse others; for "vain man would
   be wise, though he be born like the wild ass's colt." The best issues
   of our consideration hereof is that of the psalmist: "Thou, O Lord,
   hast possessed my reins: thou hast covered me in my mother's womb. I
   will praise thee; for I am fearfully and wonderfully made: marvellous
   are thy works; and that my soul knoweth right well. My substance was
   not hid from thee, when I was made in secret, and curiously wrought in
   the lowest parts of the earth. Thine eyes did see my substance, yet
   being unperfect; and in thy book all my members were written, which in
   continuance were fashioned, when as yet there was none of them," Ps.
   cxxxix. 13-16. By diligent consideration of these things we may obtain
   a firm foundation to stand on, in a holy admiration of the infinite
   wisdom and goodness of that sovereign Architect who hath raised this
   fabric unto his own glory; and what we farther attempt is vanity and
   curiosity. How little do we know of these souls of ours! and all that
   we do so is by their powers and operations, which are consequential
   unto their being. Now, these things are our own naturally, -- they
   dwell and abide with us; they are we, and we are they, and nothing
   else; yet is it no easy thing for us to have a reflex and intimate
   acquaintance with them. And is it strange if we should be much in the
   dark unto this new nature, this new creature, which comes from above,
   from God in heaven, wherewith our natural reason hath no acquaintance?
   It is new, it is wonderful, it is a work supernatural, and is known
   only by supernatural revelation.

   Besides, there are other things which pretend to be this gospel
   holiness and are not, whereby unspeakable multitudes are deluded and
   deceived. With some, any reformation of life and abstinence from
   flagitious sins, with the performance of the common duties of religion,
   is all which they suppose is required unto this head of their duty.
   Others contend with violence to substitute moral virtues, -- by which
   they know not themselves what they intend, -- in the room thereof. And
   there is a work of the law which, in the fruits of it, internal and
   external, in the works of righteousness and duties, is hardly, and not
   but by spiritual light and measures, to be distinguished from it. This
   also adds to the difficulty of understanding it aright, and should to
   our diligent inquiry into it.

   4. We must also consider that holiness is not confined to this life,
   but passeth over into eternity and glory. Death hath no power over it
   to destroy it or divest us of it; for, -- (1.) Its acts, indeed, are
   transient, but its fruits abide forever in their reward. They who "die
   in the Lord rest from their labours, and their works do follow them,"
   Rev. xiv. 13. "God is not unrighteous to forget their labour of love,"
   Heb. vi. 10. There is not any effect or fruit of holiness, not the
   least, not the giving of a cup of cold water to a disciple of Christ in
   the name of a disciple, but it shall be had in everlasting remembrance,
   and abide forever in its eternal reward. Nothing shall be lost, but all
   the fragments of it shall be gathered up and kept safe forever.
   Everything else, how specious soever it be in this world, shall be
   burnt up and consumed, as hay and stubble; when the least, the meanest,
   the most secret fruit of holiness, shall be gathered as gold and
   silver, durable substance, into God's treasury, and become a part of
   the riches of the inheritance of the saints in glory. Let no soul fear
   the loss of any labour, in any of the duties of holiness, in the most
   secret contest against sin, for inward purity, for outward
   fruitfulness; in the mortification of sin, resistance of temptations,
   improvement of grace; in patience, moderation, self-denial,
   contentment; -- all that you do know, and what you do not know, shall
   be revived, called over, and abide eternally in your reward. Our
   Father, who now "seeth in secret," will one day reward openly; and the
   more we abound in these things, the more will God be glorified in the
   recompense of reward. But this is not all, nor that which I intend.
   (2.) It abides forever, and passeth over into glory in its principle or
   nature. The love wherewith we now adhere to God, and by which we act
   the obedience of faith towards the saints, faileth not; it ends not
   when glory comes on, but is a part of it, 1 Cor. xiii. 8. It is true,
   some gifts shall be done away, as useless in a state of perfection and
   glory, as the apostle there discourseth; and some graces shall cease,
   as to some especial acts and peculiar exercise, as faith and hope, so
   far as they respect things unseen and future; -- but all those graces
   whereby holiness is constituted, and wherein it doth consist, for the
   substance of them, as they contain the image of God, as by them we are
   united and do adhere unto God in Christ, shall in their present nature,
   improved into perfection, abide forever. In our knowledge of them,
   therefore, have we our principal insight into our eternal condition in
   glory; and this is, as a firm foundation of consolation, so a part of
   our chiefest joy in this world. Is it not a matter of unspeakable joy
   and refreshment, that these poor bodies we carry about us, after they
   have been made a prey unto death, dust, worms, and corruption, shall be
   raised and restored to life and immortality, freed from pain, sickness,
   weakness, weariness, and vested with those qualities, in conformity to
   Christ's glorious body, which yet we understand not? It is so, also,
   that these souls, which now animate and rule in us, shall be delivered
   from all their darkness, ignorance, vanity, instability, and alienation
   from things spiritual and heavenly. But this is not all. Those poor low
   graces, which now live and are acting in us, shall be continued,
   preserved, purified, and perfected; but in their nature be the same as
   now they are, as our souls and bodies shall be. That love whereby we
   now adhere to God as our chiefest good; that faith whereby we are
   united to Christ, our everlasting head; that delight in any of the ways
   or ordinances of God wherein he is enjoyed, according as he hath
   promised his presence in them; that love and goodwill which we have for
   all those in whom is the Spirit, and on whom is the image of Christ;
   with the entire principle of spiritual life and holiness, which is now
   begun in any of us, -- shall be all purified, enhanced, perfected, and
   pass into glory. That very holiness which we here attain, those
   inclinations and dispositions, those frames of mind, those powers and
   abilities in obedience and adherence unto God, which here contend with
   the weight of their own weakness and imperfection, and with the
   opposition that is continually made against them by the body of death
   that is utterly to be abolished, shall be gloriously perfected into
   immutable habits, unchangeably acting our souls in the enjoyment of
   God. And this also manifesteth of how much concernment it is unto us to
   be acquainted with the doctrine of it, and of how much more to be
   really interested in it. Yea, --

   5. There is spiritual and heavenly glory in it in this world. From
   hence is the church, the "King's daughter," said to be "all glorious
   within," Ps. xlv. 13. Her inward adorning with the graces of the
   Spirit, making her beautiful in holiness, is called "glory;" and is so.
   So also the progress and increase of believers herein is called by our
   apostle their being "changed from glory to glory," 2 Cor. iii. 18, --
   from one degree of glorious grace unto another. As this, next unto the
   comeliness of the righteousness of Christ, put upon us by the free
   grace of God, is our only beauty in his sight, so it is such as hath a
   real spiritual glory in it. It is the first-fruits of heaven. And as
   the apostle argueth concerning the Jews, that if the "first-fruits"
   were holy, then is the whole lump holy, so may we on the other side, if
   the whole "weight," as he calls it, and fullness of our future
   enjoyment be glory, then are the first-fruits in their measure so also.
   There is in this holiness, as we shall see farther afterward, a ray of
   eternal light, a principle of eternal life, and the entire nature of
   that love whereby we shall eternally adhere unto God. The divine
   nature, the new immortal creature, the life of God, the life of Christ,
   are all comprised in it. It represents unto God the glory of his own
   image renewed in us; and unto the Lord Christ the fruits of his Spirit
   and effect of his mediation, wherein he sees of the travail of his
   soul, and is satisfied. There is, therefore, nothing more to be
   abhorred than those carnal, low, and unworthy thoughts which some men
   vent of this glorious work of the Holy Spirit, who would have it wholly
   to consist in a legal righteousness or moral virtue.

   6. This is that which God indispensably requireth of us. The full
   prosecution of this consideration we must put off unto our arguments
   for the necessity of it, which will ensue in their proper place. At
   present I shall show that not only God requireth holiness indispensably
   in all believers, but also that this is all which he requireth of them
   or expecteth from them; for it compriseth the whole duty of man. And
   this surely rendereth it needful for us both to know what it is, and
   diligently to apply ourselves unto the obtaining an assured
   participation of it; for what servant who hath any sense of his
   relation and duty, if he be satisfied that his master requireth but one
   thing of him, will not endeavour an acquaintance with it and the
   performance of it? Some, indeed, say that their holiness (such as it
   is) is the chief or only design of the gospel. If they intend that it
   is the first, principal design of God in and by the gospel, and that
   not only as to the preceptive part of it, but also as unto its
   doctrinal and promissory parts, whence it is principally and
   emphatically denominated, it is a fond imagination. God's great and
   first design, in and by the gospel, is eternally to glorify himself,
   his wisdom, goodness, love, grace, righteousness, and holiness, by
   Jesus Christ, Eph. i. 5, 6. And in order to this his great and supreme
   end, he hath designed the gospel; and designs by the gospel (which
   gives the gospel its design), -- (1.) To reveal that love and grace of
   his unto lost sinners, with the way of its communication through the
   mediation of his Son incarnate, as the only means whereby he will be
   glorified and whereby they may be saved, Acts xxvi. 18. (2.) To prevail
   with men, in and by the dispensation of its truth, and encouragement of
   its promises, to renounce their sins and all other expectations of
   relief or satisfaction, and to betake themselves by faith unto that way
   of life and salvation which is therein declared unto them, 2 Cor. v.
   18-21; Col. i. 25-28. (3.) To be the means and instrument of conveying
   over unto them, and giving them a title unto and a right in, that grace
   and mercy, that life and righteousness, which is revealed and tendered
   unto them thereby, Mark xvi. 16. (4.) To be the way and means of
   communicating the Spirit of Christ with grace and strength unto the
   elect, enabling them to believe and receive the atonement, Gal. iii. 2.
   (5.) Hereby to give them union with Christ as their spiritual and
   mystical head; as also to fix their hearts and souls in their choicest
   actings, in their faith, trust, confidence, and love, immediately on
   the Son of God, as incarnate, and their mediator, John xiv. 1.
   Wherefore, the first and principal end of the gospel towards us is, to
   invite and encourage lost sinners unto the faith and approbation of the
   way of grace, life, and salvation, by Jesus Christ; without a
   compliance wherewith, in the first place, the gospel hath no more to do
   with sinners, but leaves them to justice, the law, and themselves. But
   now, upon a supposition of these things, and of our giving glory to God
   by faith in them, the whole that God requireth of us in the gospel in a
   way of duty is, that we should be holy, and abide in the use of those
   means whereby holiness may be attained and improved in us; for if he
   require any other thing of us, it must be on one of these four
   accounts:-- (1.) To make atonement for our sins; or, (2.) To be our
   righteousness before him; or, (3.) To merit life and salvation by; or,
   (4.) To supererogate in the behalf of others. No other end can be
   thought of, besides what are the true ends of holiness, whereon God
   should require any thing of us; and all the false religion that is in
   the world leans on a supposition that God doth require somewhat of us
   with respect unto these ends.

   But, -- (1.) He requires nothing of us (which we had all the reason in
   the world to expect that he would) to make atonement or satisfaction
   for our sins, that might compensate the injuries we have done him by
   our apostasy and rebellion; for whereas we had multiplied sins against
   him, lived in an enmity and opposition to him, and had contracted
   insupportable and immeasurable debts upon our own souls, terms of peace
   being now proposed, who could think but that the first thing required
   of us would be, that we should make some kind of satisfaction to divine
   justice for all our enormous and heinous provocations? yea, who is
   there that indeed doth naturally think otherwise? So he apprehended who
   was contriving a way in his own mind how he might come to an agreement
   with God: Mic. vi. 6, 7, "Wherewith shall I come before the Lord, and
   bow myself before the high God? shall I come before him with
   burnt-offerings, with calves of a year old? Will the Lord be pleased
   with thousands of rams, or with ten thousands of rivers of oil? shall I
   give my firstborn for my transgression, the fruit of my body for the
   sin of my soul?" This, or something of this nature, seems to be but a
   very reasonable inquiry for a guilty self-condemned sinner, when first
   he entertains thoughts of an agreement with the holy sin-avenging God.
   And this was the foundation of all that cruel and expensive
   superstition that the world was in bondage unto for so many ages.
   Mankind generally thought that the principal thing which was required
   of them in religion was to atone and pacify the wrath of the divine
   Power, and to make a compensation for what had been done against him.
   Hence were their sacrifices of hecatombs of beasts, of mankind, of
   their children, and of themselves, as I have elsewhere declared. And
   the same principle is still deep rooted in the minds of convinced
   sinners: and many an abbey, monastery, college, and alms-house hath it
   founded; for in the fruits of this superstition, the priests, which set
   it on work, always shared deeply. But quite otherwise; in the gospel
   there is declared and tendered unto sinners an absolute free pardon of
   all their sins, without any satisfaction or compensation made or to be
   made on their part, that is, by themselves, -- namely, on the account
   of the atonement made for them by Jesus Christ. And all attempts or
   endeavours after works or duties of obedience in any respect
   satisfactory to God for sin or meritorious of pardon do subvert and
   overthrow the whole gospel. See 2 Cor. v. 18-21. Wherefore, in answer
   to the inquiry before mentioned, the reply in the prophet is, that God
   looks for none of these things, and that all such contrivances were
   wholly vain: "He hath showed thee, O man, what is good; and what doth
   the Lord require of thee, but to do justly, and to love mercy, and to
   walk humbly with thy God?" Mic. vi. 8; which last expression compriseth
   the whole of our covenant obedience, Gen. xvii. 1, as the two former
   are eminent instances of it in particular.

   (2.) He requireth nothing of us in a way of righteousness for our
   justification for the future. That this also he would have done we
   might have justly expected; for a righteousness we must have, or we
   cannot be accepted with him. And here, also, many are at a loss, and
   resolve that it is a thing fond and inconvenient to think of peace with
   God without some righteousness of their own, on the account whereof
   they may be justified before him; and rather than they will forego that
   apprehension, they will let go all other thoughts of peace and
   acceptance. "Being ignorant of the righteousness of God, they go about
   to establish their own righteousness, and do not submit themselves unto
   the righteousness of God;" nor will they acquiesce in it "that Christ
   is the end of the law for righteousness to every one that believeth,"
   as Rom. x. 4. But so it is, that God requireth not this of us in the
   gospel; for we are "justified freely by his grace, through the
   redemption that is in Christ Jesus," chap. iii. 24. And we do
   "therefore conclude that a man is justified by faith without the deeds
   of the law," verse 28. So chap. viii. 3, 4. Neither is there any
   mention in the whole gospel of God's requiring a righteousness in us
   upon the account whereof we should be justified before him, or in his
   sight; for the justification by works mentioned in James consists in
   the evidencing and declaration of our faith by them.

   (3.) God requireth not any thing of us whereby we should purchase or
   merit for ourselves life and salvation: for "by grace are we saved
   through faith; not of works, lest any man should boast," Eph. ii. 8, 9.
   God doth save us neither by nor for the" works of righteousness which
   we have done," but "according to his mercy," Tit. iii. 5: so that
   although, on the one side, the "wages of sin is death," there being a
   proportion in justice between sin and punishment, yet there is none
   between our obedience and our salvation; and therefore "eternal life is
   the gift of God through Jesus Christ our Lord," Rom. vi. 23. God,
   therefore, requires nothing at our hands under this notion or
   consideration, nor is it possible that in our condition any such thing
   should be required of us; for whatever we can do is due beforehand on
   other accounts, and so can have no prospect to merit what is to come.
   Who can merit by doing his duty? Our Saviour doth so plainly prove the
   contrary as none can farther doubt of it than of his truth and
   authority, Luke xvii. 10. Nor can we do any thing that is acceptable to
   him but what is wrought in us by his grace; and this overthrows the
   whole nature of merit, which requires that that be every way our own
   whereby we would deserve somewhat else at the hands of another, and not
   his more than ours. Neither is there any proportion between our duties
   and the reward of the eternal enjoyment of God; for besides that they
   are all weak, imperfect, and tainted with sin, so that no one of them
   is able to make good its own station for any end or purpose, in the
   strictness of divine justice, they altogether come infinitely short of
   the desert of an eternal reward by any rule of divine justice. And if
   any say "That this merit of our works depends not on, nor is measured
   by, strict justice, but wholly by the gracious condescension of God,
   who hath appointed and promised so to reward them," I answer, in the
   first place, That this perfectly overthrows the whole nature of merit;
   for the nature of merit consists entirely and absolutely in this, that
   "to him that worketh, is the reward not reckoned of grace, but of
   debt," Rom. iv. 4. And these two are contrary and inconsistent; for
   what is "by grace is no more of works, otherwise grace is no more
   grace;" and what is "of works is no more of grace, otherwise work is no
   more work," chap. xi. 6. And those who go about to found a merit of
   ours in the grace of God do endeavour to unite and reconcile those
   things which God hath everlastingly separated and opposed. And I say,
   secondly, That although God doth freely, graciously, and bountifully
   reward our duties of obedience, and upon the account of his covenant
   and promise he is said to be, and he is, righteous in his so doing, yet
   he everywhere declares that what he so doth is an act of mere grace in
   himself, that hath not respect unto any thing but only the
   interposition and mediation of Jesus Christ. In this sense God in the
   gospel requireth of us nothing at all.

   (4.) Much less doth he require of any that they should do such things
   as, being no way necessary unto that obedience which themselves
   personally owe unto him, may yet by their supererogation therein
   redound to the advantage and benefit of others. This monstrous fiction,
   which hath outdone all the Pharisaism of the Jews, we are engaged for
   to the church of Rome, as a pretence given to the piety, or rather
   covering of the impiety, of their votaries. But seeing, on the one
   hand, that they are themselves who pretend to these works but flesh,
   and so cannot on their own account be "justified in the sight of God,"
   so it is extreme pride and cursed self-confidence for them to undertake
   to help others by the merit of those works whose worth they stand not
   in need of, concerning which it will be one day said unto them, "Who
   hath required these things at your hands?"

   But now, whereas God requireth none of these things of us, nothing with
   respect unto any of these ends, such is the perverseness of our minds
   by nature, that many think that God requireth nothing else of us, or
   nothing of us but with respect unto one or other of these ends; nor can
   they in their hearts conceive why they should perform any one duty
   towards God unless it be with some kind of regard unto these things. If
   they may do any thing whereby they may make some recompense for their
   sins that are past, at least in their own minds and consciences, if any
   thing whereby they may procure an acceptance with God, and the
   approbation of their state and condition, they have something which, as
   they suppose, may quicken and animate their endeavours. Without these
   considerations, holy obedience is unto them a thing lifeless and
   useless. Others will labour and take pains, both in ways of outward
   mortification and profuse munificence in any way of superstitious
   charity, whilst they are persuaded, or can persuade themselves, that
   they shall merit eternal life and salvation thereby, without much being
   beholden to the grace of God in Christ Jesus. Yea, all that hath the
   face or pretence of religion in the Papacy consists in a supposition
   that all which God requireth of us, he doth it with respect unto these
   ends of atonement, justification, merit, and supererogation. Hereunto
   do they apply all that remains of the ordinances of God amongst them,
   and all their own inventions are managed with the same design. But by
   these things is the gospel and the faith of our Lord Jesus Christ made
   of none effect. Herein, then, I say, lies the express opposition that
   is between the "wisdom of God" in the mystery of the gospel and the
   phronema tes sarkos, -- the "wisdom of the flesh," or our carnal
   reason. God, in his dealing with us by the gospel, takes upon his own
   grace and wisdom the providing of an atonement for our sins, a
   righteousness whereby we may be justified before him, and the collation
   of eternal life upon us; all in and by him who of God is "made unto us
   wisdom and righteousness, and sanctification and redemption." But
   withal he indispensably requires of us holiness and universal
   obedience, for the ends that shall be declared afterward. This way,
   thinks the wisdom of the flesh, or carnal reason, is mere
   "foolishness;" as our apostle testifies, 1 Cor. i. 18, 23. But such a
   foolishness it is as is "wiser than men," verse 25, -- that is, a way
   so excellent and full of divine wisdom that men are not able to
   comprehend it. Wherefore, in opposition hereunto, carnal reason
   concludes that either what God requires of us is to be done with
   respect unto the ends mentioned, some or other or all of them, or that
   it is no great matter whether it be done or no. Neither can it discern
   of what use our holiness or obedience unto God should be if it serve
   not unto some of these purposes; for the necessity of conformity to
   God, of the renovation of his image in us, before we are brought unto
   the enjoyment of him in glory, the authority of his commands, the
   reverence of his wisdom, appointing the way of holiness and obedience
   as the means of expressing our thankfulness, glorifying him in the
   world, and of coming to eternal life, it hath no regard unto. But the
   first true saving light that shines by the gospel from Jesus Christ
   into our souls begins to undeceive us in this matter. And there is no
   greater evidence of our receiving an evangelical baptism, or of being
   baptized into the spirit of the gospel, than the clear compliance of
   our minds with the wisdom of God herein. When we find such constraining
   motives unto holiness upon us as will not allow the least subducting of
   our souls from a universal attendance unto it, purely on the ends of
   the gospel, without respect unto those now discarded, it is an evidence
   that the wisdom of God hath prevailed against that of the flesh in our
   minds.

   Wherefore holiness, with the fruits of it, with respect unto their
   proper ends, which shall afterward be declared, is all that God
   requireth of us. And this he declares in the tenor of the covenant with
   Abraham, Gen. xvii. 1, "I am the Almighty God; walk before me, and be
   thou perfect;" -- "This is that, and this is all, that I require of
   thee, namely, thy holy obedience; for all other things wherein thou art
   concerned, I take them all upon my own almighty power or
   all-sufficiency:" as he says elsewhere, that the "whole of man is to
   fear God and keep his commandments." And the consideration hereof,
   taken singly and by itself, is sufficient, with all that have any
   regard unto God or their own eternal welfare, to convince them of what
   importance these things are unto them.

   7. But neither yet are we left in this matter merely under the
   authority of God's command, with an expectation of our compliance with
   it from our own ability and power: God, moreover, hath promised to
   sanctify us, or to work this holiness in us, the consideration whereof
   will give us yet a nearer prospect into its nature. He that requires it
   of us knows that we have it not of ourselves. When we were in our best
   condition by nature, in the state of original holiness, vested with the
   image of God, we preserved it not; and is it likely that now, in the
   state of lapsed and depraved nature, it is in our own power to restore
   ourselves, to re-introduce the image of God into our souls, and that in
   a far more eminent manner than it was at first created by God? What
   needed all that contrivance of infinite wisdom and grace for the
   reparation of our nature by Jesus Christ, if holiness, wherein it doth
   consist, be in our own power, and educed out of the natural faculties
   of our souls? There can no more fond imagination befall the minds of
   men than that defiled nature is able to cleanse itself, or depraved
   nature to rectify itself, or that we, who have lost that image of God
   which he created in us and with us, should create it again in ourselves
   by our own endeavours. Wherefore, when God commandeth and requireth us
   to be holy, he commands us to be that which by nature and of ourselves
   we are not; and not only so, but that which we have not of ourselves a
   power to attain unto. Whatever, therefore, is absolutely in our own
   power is not of that holiness which God requireth of us; for what we
   can do ourselves, there is neither necessity nor reason why God should
   promise to work in us by his grace. And to say that what God so
   promiseth to work, he will not work or effect indeed, but only persuade
   and prevail with us to do it, is, through the pride of unbelief, to
   defy the truth and grace of God, and with the spoils of them to adorn
   our own righteousness and power. Now, God hath multiplied his promises
   to this purpose, so that we shall need to call over only some of them
   in way of instance: Jer. xxxi. 33, "I will put my law in their inward
   parts, and write it in their hearts; and will be their God, and they
   shall be my people." Chap. xxxii. 39, 40, "I will give them one heart,
   and one way, that they may fear me for ever; and I will put my fear in
   their hearts, that they shall not depart from me." Ezek. xxxvi. 26, 27,
   "A new heart will I give you, and a new spirit will I put within you:
   and I will take away the stony heart out of your flesh, and I will give
   you an heart of flesh. And I will put my Spirit within you, and cause
   you to walk in my statutes, and ye shall keep my judgments, and do
   them." Verse 25, "I will sprinkle clean water upon you, and ye shall be
   clean; from all your filthiness will I cleanse you." Verse 29, "I will
   also save you from all your uncleannesses." The whole of our
   sanctification and holiness is comprised in these promises. To be
   cleansed from the defilements of sin, whatever they be, to have a heart
   inclined, disposed, enabled, to fear the Lord always, and to walk in
   all his ways and statutes accordingly, with an internal habitual
   conformity of the whole soul unto the law of God, is to be sanctified
   or to be holy. And all this God promiseth directly to work in us and to
   accomplish himself. In the faith of these promises, and for the
   fulfilling of them, the apostle prayeth for the Thessalonians, as we
   observed at our entrance, that "the God of peace himself would sanctify
   them throughout," whereby "their whole spirits, souls, and bodies,
   might be preserved blameless to the coming of Jesus Christ." And hence
   is evident what we before observed, that what is absolutely in our own
   power is not of the nature of, nor doth necessarily belong unto,
   holiness, whatever it be. The best of the intellectual or moral habits
   of our minds, which are but the natural improvement and exercise of our
   faculties, neither are nor can be our holiness; nor do the best of our
   moral duties, as merely and only so, belong thereunto. By these moral
   habits and duties we understand the powers, faculties, or abilities of
   our souls, exercised with respect and in obedience unto the commands of
   God, as excited, persuaded, and guided by outward motives, rules,
   arguments, and considerations. Plainly, all the power we have of
   ourselves to obey the law of God, and all that we do in the pursuit and
   exercise of that power, upon any reasons, motives, or considerations
   whatever, -- which may all be resolved into fear of punishment and hope
   of reward, with some present satisfaction of mind, on the account of
   ease in conscience within or outward reputation, whether in abstinence
   from sin or the performance of duties, -- are intended hereby, and are
   not that holiness which we inquire after. And the reason is plain, even
   because those things are not wrought in us by the power of the especial
   grace of God, in the pursuit of the especial promise of the covenant,
   as all true holiness is. If any shall say that they are so wrought in
   us, they do expressly change the nature of them: for thereby those
   powers would be no more natural, but supernatural; and those duties
   would be no more merely moral, but evangelical and spiritual; -- which
   is to grant all we contend for. Wherefore, that which men call "moral
   virtue" is so far from being the whole of internal grace or holiness,
   that if it be no more than so, it belongs not at all unto it, as not
   being effected in us by the especial grace of God, according to the
   tenor and promise of the covenant.

   And we may here divert a little, to consider what ought to be the frame
   of our minds in the pursuit of holiness with respect unto these things,
   -- namely, what regard we ought to have unto the command on the one
   hand, and to the promise on the other, -- to our own duty, and to the
   grace of God. Some would separate these things, as inconsistent. A
   command they suppose leaves no room for a promise, at least not such a
   promise as wherein God should take on himself to work in us what the
   command requires of us; and a promise they think takes off all the
   influencing authority of the command. "If holiness be our duty, there
   is no room for grace in this matter; and if it be an effect of grace,
   there is no place for duty." But all these arguings are a fruit of the
   wisdom of the flesh before mentioned, and we have before disproved
   them. The "wisdom that is from above" teacheth us other things. It is
   true, our works and grace are opposed in the matter of justification,
   as utterly inconsistent; if it be of works it is not of grace, and if
   it be of grace it is not of works, as our apostle argues, Rom. xi. 6.
   [But] our duty and God's grace are nowhere opposed in the matter of
   sanctification, yea, the one doth absolutely suppose the other. Neither
   can we perform our duty herein without the grace of God; nor doth God
   give us this grace unto any other end but that we may rightly perform
   our duty. He that shall deny either that God commands us to be holy in
   a way of duty, or promiseth to work holiness in us in a way of grace,
   may with as much modesty reject the whole Bible. Both these, therefore,
   we are to have a due regard unto, if we intend to be holy. And, (1.)
   Our regard unto the command consisteth in three things, -- [1.] That we
   get our consciences always affected with the authority of it, as it is
   the command of God. This must afterward be enlarged on. Where this is
   not, there is no holiness. Our holiness is our obedience; and the
   formal nature of obedience ariseth from its respect unto the authority
   of the command. [2.] That we see and understand the reasonableness, the
   equity, the advantage of the command. Our service is a reasonable
   service; the ways of God are equal, and in the keeping of his commands
   there is great reward. If we judge not thus, if we rest not herein, and
   are thence filled with indignation against everything within us or
   without us that opposeth it or riseth up against it, whatever we do in
   compliance with it in a way of duty, we are not holy. [3.] That hereon
   we love and delight in it, because it is holy, just, and good; because
   the things it requires are upright, equal, easy, and pleasant to the
   new nature, without any regard to the false ends before discovered.
   And, (2.) We have a due regard unto the promise to the same end, [1.]
   When, we walk in a constant sense of our own inability to comply with
   the command in any one instance from any power in ourselves; for we
   have no sufficiency of ourselves, our sufficiency is of God. As for him
   who is otherwise minded, his heart is lifted up. [2.] When we adore
   that grace which hath provided help and relief for us. Seeing without
   the grace promised we could never have attained unto the least part or
   degree of holiness, and seeing we could never deserve the least dram of
   that grace, how ought we to adore and continually praise that infinite
   bounty which hath freely provided us of this supply! [3.] When we act
   faith in prayer and expectation on the promise for supplies of grace
   enabling us unto holy obedience. And, [4.] When we have especial regard
   thereunto with respect unto especial temptations and particular duties.
   When on all such occasions we satisfy not ourselves with a respect unto
   the promise in general, but exercise faith in particular on it for aid
   and assistance, then do we regard it in a due manner.

   8. To come yet nearer unto our principal design, I say it is the Holy
   Ghost who is the immediate peculiar sanctifier of all believers, and
   the author of all holiness in them. I suppose I need not insist upon
   the confirmation of this assertion in general. I have proved before
   that he is the immediate dispenser of all divine grace, or the
   immediate operator of all divine gracious effects in us, whereof this
   is the chief. Besides, it is such an avowed and owned principle among
   all that are called Christians, -- namely, that the Holy Ghost is the
   sanctifier of all God's elect, -- that as it is not questioned, so it
   need not in general be farther proved. Those who are less experienced
   in these things may consult Ps. li. 10-12; Ezek. xi. 19, xxxvi. 25-27;
   Rom. viii. 9-14; 1 Cor. vi. 11; 1 Pet. i. 2; Isa. iv. 4, xliv. 3, 4;
   Tit. iii. 4, 5. But it is the nature and manner of his work herein,
   with the effect produced thereby, that we are to inquire into; for as
   this belongs unto our general design of declaring the nature, power,
   and efficacy of all the gracious divine operations of the Holy Spirit,
   so it will give us an acquaintance in particular with that work and the
   fruits of it, wherein we are so highly concerned.
     __________________________________________________________________

Chapter II. Sanctification a progressive work.

   Sanctification described, with the nature of the work of the Holy
   Spirit therein; which is progressive -- The way and means whereby
   holiness is increased in believers, especially by faith and love, whose
   exercise is required in all duties of obedience; as also those graces
   whose exercise is occasional -- The growth of holiness expressed in an
   allusion unto that of plants, with an insensible progress -- Renders
   grace therein to be greatly admired; and is discerned in the
   answerableness of the work of the Spirit in sanctification and
   supplication -- Objections against the progressive nature of holiness
   removed.

   Having passed through the consideration of the general concernments of
   the work of sanctification, I shall, in the next place, give a
   description of it, and then explain it more particularly in its
   principal parts. And this I shall do, but under this express caution,
   that I do not hope nor design at once to represent the life, glory, and
   beauty of it, or to comprise all things that eminently belong unto it;
   only I shall set up some way-marks that may guide us in our progress or
   future inquiry into the nature and glory of it. And so I say that, --

   Sanctification is an immediate work of the Spirit of God on the souls
   of believers, purifying and cleansing of their natures from the
   pollution and uncleanness of sin, renewing in them the image of God,
   and thereby enabling them, from a spiritual and habitual principle of
   grace, to yield obedience unto God, according unto the tenor and terms
   of the new covenant, by virtue of the life and death of Jesus Christ.
   Or more briefly:-- It is the universal renovation of our natures by the
   Holy Spirit into the image of God, through Jesus Christ.

   Hence it follows that our holiness, which is the fruit and effect of
   this work, the work as terminated in us, as it compriseth the renewed
   principle or image of God wrought in us, so it consists in a holy
   obedience unto God by Jesus Christ, according to the terms of the
   covenant of grace, from the principle of a renewed nature. Our apostle
   expresseth the whole more briefly yet, -- namely, He that is in Christ
   Jesus is a new creature, 2 Cor. v. 17; for herein he expresseth both
   the renovation of our natures, the endowment of them with a new
   spiritual principle of life and operation, with actings towards God
   suitable thereunto. I shall take up the first general description of
   it, and in the consideration of its parts give some account of the
   nature of the work and its effects, and then shall distinctly prove and
   confirm the true nature of it, wherein it is opposed or called into
   question.

   1. It is, as was before proved, and is by all confessed, the work in us
   of the Spirit of God. It is the renovation of the Holy Ghost whereby we
   are saved. And a real, internal, powerful, physical work it is, as we
   have proved before abundantly, and shall afterward more fully confirm.
   He doth not make us holy only by persuading us so to be. He doth not
   only require us to be holy, propose unto us motives unto holiness, give
   us convictions of its necessity, and thereby excite us unto the pursuit
   and attainment of it, though this he doth also by the word and
   ministration thereof. It is too high an impudency for anyone to pretend
   an owning of the gospel, and yet to deny a work of the Holy Ghost in
   our sanctification; and, therefore, both the old and new Pelagians did
   and do avow a work of his herein. But what is it that really they
   ascribe unto him? Merely the exciting our own abilities, aiding and
   assisting us in and unto the exercise of our own native power; which,
   when all is done, leaves the work to be our own and not his, and to us
   must the glory and praise of it be ascribed. But we have already
   sufficiently proved that the things thus promised of God and so
   effected are really wrought by the exceeding greatness of the power of
   the Spirit of God; and this will yet afterward be made more
   particularly to appear.

   2. This work of sanctification differs from that of regeneration, as on
   other accounts, so especially on that of the manner of their being
   wrought. The work of regeneration is instantaneous, consisting in one
   single creating act. Hence it is not capable of degrees in any subject.
   No one is more or less regenerate than another; everyone in the world
   is absolutely so, or not so, and that equally, although there are
   degrees in their state on other reasons. But this work of
   sanctification is progressive, and admits of degrees. One may be more
   sanctified and more holy than another, who is yet truly sanctified and
   truly holy. It is begun at once, and carried on gradually. But this
   observation being of great importance, and such as, if rightly weighed,
   will contribute much light unto the nature of the whole work of
   sanctification and holiness, I shall divert in this chapter unto such
   an explanation and confirmation of it as may give an understanding and
   furtherance herein.

   An increase and growth in sanctification or holiness is frequently in
   the Scripture enjoined us, and frequently promised unto us. So speaks
   the apostle Peter in a way of command, 2 Pet. iii. 17, 18, "Fall not,"
   be not cast down, "from your own steadfastness; but grow," or increase,
   "in grace." It is not enough that we decay not in our spiritual
   condition, that we be not diverted and carried off from a steady course
   in obedience by the power of temptations; but an endeavour after an
   improvement, an increase, a thriving in grace, that is, in holiness, is
   required of us. And a compliance with this command is that which our
   apostle so commendeth in the Thessalonians, 2 Epist. i. 3, -- namely,
   the exceeding growth of their faith, and abounding of their love; that
   is, the thriving and increase of those graces in them, -- that which is
   called "increasing with the increase of God," Col. ii. 19, or the
   increase in holiness which God requires, accepts, approves, by supplies
   of spiritual strength from Jesus Christ our head, as it is there
   expressed.

   The work of holiness, in its beginning, is but like seed cast into the
   earth, -- namely, the seed of God, whereby we are born again. And it is
   known how seed that is cast into the earth doth grow and increase.
   Being variously cherished and nourished, it is in its nature to take
   root and to spring up, bringing forth fruit. So is it with the
   principle of grace and holiness. It is small at first, but being
   received in good and honest hearts, made so by the Spirit of God, and
   there nourished and cherished, it takes root and brings forth fruit.
   And both these, even the first planting and the increase of it, are
   equally from God by his Spirit. "He that begins this good work doth
   also perform it until the day of Jesus Christ," Phil. i. 6. And this he
   doth two ways:--

   First, By increasing and strengthening those graces of holiness which
   we have received and been engaged in the exercise of. There are some
   graces whose exercise doth not depend on any outward occasions; but
   they are, and that in their actual exercise, absolutely necessary unto
   the least degree of the life of God: such are faith and love. No man
   doth, no man can, live to God, but in the exercise of these graces.
   Whatever duties towards God men may perform, if they are not enlivened
   by faith and love, they belong not unto that spiritual life whereby we
   live to God. And these graces are capable of degrees, and so of
   increase; for so we read expressly of little faith and great faith,
   weak and strong faith, both true and the same in the substance, but
   differing in degrees. So also is there fervent love, and that which
   comparatively is but cold. These graces, therefore, in carrying on the
   work of sanctification, are gradually increased. So the disciples
   prayed our Saviour that he would increase their faith, Luke xvii. 5; --
   that is, add unto its light, confirm it in its assent, multiply its
   acts, and make it strong against its assaults, that it might work more
   effectually in difficult duties of obedience; which they had an
   especial regard unto, as is evident from the context, for they pray for
   this increase of faith upon the occasion of our Saviour's enjoining
   frequent forgiveness of offending brethren, -- a duty not at all easy
   nor pleasing to flesh and blood. And the apostle prays for the
   Ephesians, that they may be "rooted and grounded in love," chap. iii.
   17; that is, that by the increase and strengthening of their love, they
   may be more established in all the duties of it. See 1 Thess. iii. 12,
   13.

   These graces being the springs and spirit of our holiness, in the
   increase of them in us the work of sanctification is carried on and
   universal holiness increased. And this is done by the Holy Spirit
   several ways:--

   First, By exciting them unto frequent actings. Frequency of acts doth
   naturally increase and strengthen the habits whence they proceed; and
   in these spiritual habits of faith and love it is so, moreover, by
   God's appointment. They grow and thrive in and by their exercise, Hos.
   vi. 3. The want thereof is the principal means of their decay. And
   there are two ways whereby the Holy Spirit excites the graces of faith
   and love unto frequent acts:--

   (1.) He doth it morally, by proposing their objects suitably and
   seasonably unto them. This he doth by his ordinances of worship,
   especially the preaching of the word. God in Christ, the promises of
   the covenant, and other proper objects of our faith and love, being
   proposed unto us, these graces are drawn out unto their exercise. And
   this is one principal advantage which we have by attendance on the
   dispensation of the word in a due manner, -- namely, that by presenting
   those spiritual truths which are the object of our faith unto our
   minds, and those spiritual good things which are the object of our love
   unto our affections, both these graces are drawn forth into frequent
   actual exercise. And we are greatly mistaken if we suppose we have no
   benefit by the word beyond what we retain in our memories, though we
   should labour for that also. Our chief advantage lies in the excitation
   which is thereby given unto our faith and love to their proper
   exercise; and hereby are these graces kept alive, which without this
   would decay and wither. Herein doth the Holy Spirit "take the things of
   Christ, and show them unto us," John xvi. 14, 15. He represents them
   unto us in the preaching of the word as the proper objects of our faith
   and love, and so brings to remembrance the things spoken by Christ,
   chap. xiv. 26; that is, in the dispensation of the word, he minds us of
   the gracious words and truths of Christ, proposing them to our faith
   and love. And herein lies the secret profiting and thriving of
   believers under the preaching of the gospel; which, it may be, they are
   not sensible of themselves. By this means are many thousands of acts of
   faith and love drawn forth, whereby these graces are exercised and
   strengthened; and consequently holiness is increased: and the word, by
   the actings of faith being mixed with it, as Heb. iv. 2, increaseth it
   by its incorporation.

   (2.) The Spirit doth it really and internally. He dwelleth in
   believers, preserving in them the root and principle of all their grace
   by his own immediate power. Hence all graces in their exercise are
   called "The fruits of the Spirit," Gal. v. 22, 23. He brings them forth
   from the stock that he hath planted in the heart. And we cannot act any
   one grace without his effectual operation therein: "God worketh in us
   both to will and to do of his good pleasure," Phil. ii. 13; -- that is,
   there is no part of our wills singly and separately from him in
   obedience but it is the operation of the Spirit of God in us, so far as
   it is spiritual and holy. He is the immediate author of every good or
   gracious acting in us; for "in us, that is, in our flesh" (and of
   ourselves we are but flesh), "there dwelleth no good." Wherefore, the
   Spirit of God dwelling in believers doth effectually excite and stir up
   their graces unto frequent exercise and actings, whereby they are
   increased and strengthened. And there is nothing in the whole course of
   our walking before God that we ought to be more careful about than that
   we grieve not, that we provoke not, this good and holy Spirit, whereon
   he should withhold his gracious aids and assistances from us. This,
   therefore, is the first way whereby the work of sanctification is
   gradually carried on, by the Holy Ghost exciting our graces unto
   frequent actings, whereby they are increased and strengthened.

   Secondly, He doth it by supplying believers with experiences of the
   truth, and reality, and excellency, of the things that are believed.
   Experience is the food of all grace, which it grows and thrives upon.
   Every taste that faith obtains of divine love and grace, or how
   gracious the Lord is, adds to its measure and stature. Two things,
   therefore, must briefly be declared:-- (1.) That the experience of the
   reality, excellency, power, and efficacy of the things that are
   believed, is an effectual means of increasing faith and love; (2.) That
   it is the Holy Ghost which gives us this experience. (1.) For the
   first, God himself expostulates with the church how its faith came to
   be so weak, when it had so great experience of him, or of his power and
   faithfulness: Isa. xl. 27, 28, "Hast thou not known? hast thou not
   heard? How, then, sayest thou that God hath forsaken thee?" And our
   apostle affirms that the consolations which he had experimentally
   received from God enabled him unto the discharge of his duty towards
   others in trouble, 2 Cor. i. 4; for herein we prove, or do really
   approve of, as being satisfied in, "the good, and acceptable, and
   perfect will of God," Rom. xii. 2. And this is that which the apostle
   prayeth for in the behalf of the Col. ii. 2. I may say that he who
   knoweth not how faith is encouraged and strengthened by especial
   experiences of the reality, power, and spiritual efficacy on the soul
   of the things believed, never was made partaker of any of them. How
   often doth David encourage his own faith and [that of] others from his
   former experiences! which were pleaded also by our Lord Jesus Christ to
   the same purpose, in his great distress, Ps. xxii. 9, 10. (2.) That it
   is the Holy Ghost who giveth us all our spiritual experiences needs no
   other consideration to evince but only this, that in them consists all
   our consolation. His work and office it is to administer consolation
   unto believers, as being the only Comforter of the church. Now, he
   administereth comfort no other way but by giving unto the minds and
   souls of believers a spiritual, sensible experience of the reality and
   power of the things we do believe. He doth not comfort us by words, but
   by things. Other means of spiritual consolation I know none; and I am
   sure this never fails. Give unto a soul an experience, a taste, of the
   love and grace of God in Christ Jesus, and be its condition what it
   will, it cannot refuse to be comforted. And hereby doth he "shed abroad
   the love of God in our hearts," Rom. v. 5, whereby all graces are
   cherished and increased.

   Thirdly, He doth it by working immediately an actual increase of these
   graces in us. I have showed that these are capable of improvement, and
   of an addition of degrees unto them. Now, they are originally the
   immediate work and product of the Spirit of God in us, as hath been
   abundantly evinced. And as he first works and creates them, so he
   increaseth them. Hereby they that are "feeble become as David," Zech.
   xii. 8; that is, those whose graces were weak, whose faith was infirm,
   and whose love was languid, shall, by the supplies of the Spirit, and
   the increase given by him unto them, become strong and vigorous. To
   this purpose are promises multiplied in the Scripture; which in our
   constant supplications we principally respect. This is that which the
   schoolmen, after Austin, call "Gratiam corroborantem;" that is, the
   working of the Holy Spirit in the increasing and strengthening of grace
   received. See Eph. iii. 16, 17; Col. i. 10, 11; Isa. xl. 29. And this
   is the principal cause and means of the gradual increase of holiness in
   us, or the carrying on of the work of sanctification, Ps. cxxxviii. 8.

   Secondly, There are graces whose exercise is more occasional, and not
   always actually necessary as unto the life of God; that is, it is not
   necessary that they be always in actual exercise, as faith and love are
   to be. With respect unto these, holiness is increased by the addition
   of one to another, until we are brought on several occasions to the
   practice and exercise of them all; for the addition of the new exercise
   of any grace belongs unto the gradual carrying on of the work of
   sanctification. And hereunto all things that befall us in this world,
   all our circumstances, are laid in a subserviency by the wisdom of God.
   All our relations, all our afflictions, all our temptations, all our
   mercies, all our enjoyments, all occurrences, are suited to a continual
   adding of the exercise of one grace to another, wherein holiness is
   increased. And if we make not use of them to that purpose, we miss of
   all the benefit and advantage we might have of them, and disappoint,
   what lies in us, the design of divine love and wisdom in them. This is
   given us in charge, 2 Pet. i. 5-7: "Besides this, giving all diligence,
   add to your faith virtue; and to virtue knowledge; and to knowledge
   temperance; and to temperance patience; and to patience godliness; and
   to godliness brotherly-kindness; and to brotherly-kindness charity."
   The end why this injunction is given us is, that we may "escape the
   corruption that is in the world through lust," verse 4; that is, have
   all our corruptions thoroughly subdued, and our souls thoroughly
   sanctified. To this end are the promises given us, and a divine,
   spiritual nature is bestowed upon us. But will that suffice, or is
   there no more required of us unto that end? "Yes," saith the apostle;
   "this great work will not be effected unless you use your utmost
   diligence, and endeavour to add the exercise of all the graces of the
   Spirit one to another, as occasion shall require." There is a method in
   this concatenation of graces from first to last, and an especial reason
   for each particular, or why the apostle requires that such a grace
   should be added unto such an one in the order laid down; which at
   present I shall not inquire into. But, in general, he intends that
   every grace is to be exercised according to its proper season and
   especial occasion. Hereby, also, is the work of sanctification
   gradually carried on, and holiness increased. And this addition of one
   grace unto another, with the progress of holiness thereby, is also from
   the Holy Ghost. And three ways there are whereby he accomplisheth his
   work herein:-- 1. By ordering things so towards us, and bringing of us
   into such conditions as wherein the exercise of these graces shall be
   required and necessary. All the afflictions and trials which he
   bringeth the church into have no other end or design. So the apostle
   James expresseth it, chap. i. 2-4: "My brethren, count it all joy when
   ye fall into divers temptations; knowing this, that the trying of your
   faith worketh patience. But let patience have its perfect work, that ye
   may be perfect and entire, wanting nothing." These temptations are
   trials upon afflictions, troubles, persecutions, and the like; but take
   them in any other sense, it is the same unto our purpose. These are all
   guided unto us by Christ and his Spirit; for it is he who rebukes and
   chastens us. But what is his end therein? It is that faith may be
   exercised and patience employed, and one grace added unto another, that
   they may carry us on towards perfection. So he bringeth us into that
   condition as wherein we shall assuredly miscarry if we add not the
   exercise of one grace unto another. 2. In this state of things he
   effectually minds us of our duty, and what graces ought to be put upon
   their exercise. We may dispute whether it be better to act faith, or to
   despond; to add patience under the continuance of our trials, or to
   trust unto ourselves, and irregularly to seek after deliverance or
   divert unto other satisfactions. Then doth he cause us to "hear a word
   behind us, saying, This is the way, walk ye in it, when we turn to the
   right hand, and when we turn to the left," Isa. xxx. 21. When we are at
   a loss, and know not what to do, and are ready, it may be, to consult
   with flesh and blood, and to divert to irregular courses, he speaks
   effectually to us, saying, "No; that is not your way, but this is it,"
   -- namely, to act faith, patience, submission to God, adding one grace
   to another, binding our hearts thereby to our duty. 3. He actually
   excites and sets all needful graces at work in the way and manner
   before spoken unto.

   This, then, is to be fixed, that all this increase of holiness is
   immediately the work of the Holy Ghost, who therein gradually carries
   on his design of sanctifying us throughout, in our whole spirits,
   souls, and bodies. There is in our regeneration and habitual grace
   received a nature bestowed on us capable of growth and increase, and
   that is all; if it be left unto itself, it will not thrive, it will
   decay and die. The actual supplies of the Spirit are the waterings that
   are the immediate cause of its increase. It wholly depends on continual
   influences from God. He cherisheth and improves the work he hath begun
   with new and fresh supplies of grace every moment: Isa. xxvii. 3, "I
   the Lord will water it every moment." And it is the Spirit which is
   this water, as the Scripture everywhere declares. God the Father takes
   on him the care of this matter; "he watcheth over his vineyard to keep
   it." The Lord Christ is the head, fountain, and treasure of all actual
   supplies; and the Spirit is the efficient cause, communicating them
   unto us from him. From hence it is that any grace in us is kept alive
   one moment, that it is ever acted in one single duty, that ever it
   receives the least measure of increase or strengthening. With respect
   unto all these it is that our apostle saith, "Nevertheless, I live, yet
   not I, but Christ liveth in me," Gal. ii. 20. Spiritual life and living
   by it, in all the acts of it, are immediately from Christ.

   I concern not myself much how moral virtue, that is no more, is
   preserved and sustained in the minds and lives of men, though I am not
   ignorant of the precepts, directions, and instructions, which are given
   unto that end by some of old and some of late. But for grace and
   holiness, we have infallible assurance that the being, life,
   continuance, and all the actings of it, in any of the sons of men,
   depend merely and only upon their relation unto that spring and
   fountain of all grace which is in Christ, and the continual supplies of
   it by the Holy Spirit, whose work it is to communicate them, Col. iii.
   3; John xv. 5; Col. ii. 19.

   There is no man who hath any grace that is true and saving, that hath
   any seed, any beginning of sanctification or holiness, but the Holy
   Spirit, by his watchful care over it, and supplies of it, is able to
   preserve it, to extricate it from difficulties, to free it from
   opposition, and to increase it unto its full measure and perfection.
   Wherefore, "let the hands that hang down be lifted up, and the feeble
   knees be strengthened." We have to do with him who "will not quench the
   smoking flax nor break the bruised reed." And, on the other side, there
   is none who hath received grace in such a measure, nor hath so
   confirmed it by constant, uninterrupted exercise, as that he can
   preserve it one moment, or act it in any one instance or duty, without
   the continual supplies of new actual grace and help from him who
   worketh in us to will and to do; for saith our Lord Christ unto his
   apostles, and in them to all believers, the best and strongest of them,
   "Without me ye can do nothing," John xv. 5. And they who of themselves
   can do nothing, -- that is, in a way of living unto God, -- cannot of
   themselves preserve grace, act it, and increase it; which are the
   greatest things we do or are wrought in us in this world. Wherefore God
   hath, in infinite wisdom, so ordered the dispensation of his love and
   grace unto believers, that all of them living upon the continual
   supplies of his Spirit, none may have cause, on the one hand, to faint
   or despond, nor occasion, on the other, unto self-confidence or elation
   of mind; that so "no flesh may glory in itself, but he that glorieth
   may glory in the Lord." And, therefore, as he greatly encourageth the
   weak, the fearful, the faint, the disconsolate and dejected, and that
   by the engagement of all the holy properties of his nature in and unto
   their assistance, Isa. xxxv. 3-6, xl. 27-31; so he warns them who
   suppose themselves strong, steadfast, and immovable, "not to be
   high-minded, but to fear," Rom. xi. 20, because the whole issue of
   things depends on his sovereign supplies of grace. And seeing he hath
   promised in the covenant to continue faithfully these supplies unto us,
   there is ground of faith given unto all, and occasion of presumption
   administered unto none.

   But it will be said, "That if not only the beginning of grace,
   sanctification, and holiness be from God, but the carrying of it on and
   the increase of it also be from him, and not only so in general, but if
   all the actings of grace, and every act of it, be an immediate effect
   of the Holy Spirit, then what need is there that we should take any
   pains in this thing ourselves, or use our own endeavours to grow in
   grace or holiness, as we are commanded? If God work all himself in us,
   and if without his effectual operation in us we can do nothing, there
   is no place left for our diligence, duty, or obedience."

   Ans. 1. This objection we must expect to meet withal at every turn. Men
   will not believe there is a consistency between God's effectual grace
   and our diligent obedience; that is, they will not believe what is
   plainly, clearly, distinctly revealed in the Scripture, and which is
   suited unto the experience of all that truly believe, because they
   cannot, it may be, comprehend it within the compass of carnal reason.
   2. Let the apostle answer this objection for this once: 2 Pet. i. 3,
   "His divine power hath given unto us all things that pertain to life
   and godliness, through the knowledge of him that hath called us to
   glory and virtue: whereby are given unto us exceeding great and
   precious promises: that by these ye might be partakers of the divine
   nature, having escaped the corruption that is in the world through
   lust." If all things that pertain unto life and godliness, -- among
   which, doubtless, is the preservation and increase of grace, -- be
   given unto us by the power of God, if from him we receive that divine
   nature by virtue whereof our corruptions are subdued, then, I pray,
   what need is there of any endeavours of our own? The whole work of
   sanctification is wrought in us, it seems, and that by the power of
   God; we, therefore, may let it alone, and leave it unto him whose it
   is, whilst we are negligent, secure, and at ease. "Nay," saith the
   apostle; "this is not the use which the grace of God is to be put unto.
   The consideration of it is, or ought to be, the principal motive and
   encouragement unto all diligence for the increase of holiness in us."
   For so he adds immediately, verse 5, Kai auto touto de, -- "But also
   for this cause," or, because of the gracious operations of the divine
   power in us, "giving all diligence, add to your faith virtue," as
   before. These objectors and this apostle were very diversely minded in
   these matters; what they make an insuperable discouragement unto
   diligence in obedience, that he makes the greatest motive and
   encouragement thereunto. 3. I say, from this consideration it will
   unavoidably follow that we ought continually to wait and depend on God
   for supplies of his Spirit and grace, without which we can do nothing.
   That God is more the author, by his grace, of the good we do than we
   ourselves ("Not I, but the grace of God which was with me"); that we
   ought to be careful that by our negligences and sins we provoke not the
   Holy Spirit to withhold his aids and assistances, and so to leave us to
   ourselves, in which condition we can do nothing that is spiritually
   good; -- these things, I say, will unavoidably follow on the doctrine
   before declared; and if anyone be offended at them, it is not in our
   power to render them relief.

   I shall close the discourse on this subject with some considerations of
   that similitude by which the Scripture so frequently represents the
   gradual improvement of grace and holiness; and this is the growth of
   trees and plants: Hos. xiv. 5, 6, "I will be as the dew unto Israel: he
   shall grow as the lily, and cast forth his roots as Lebanon. His
   branches shall spread, and his beauty shall be as the olive-tree, and
   his smell as Lebanon." Isa. xliv. 3, 4, "I will pour water on him that
   is thirsty, and floods upon the dry ground: I will pour my Spirit upon
   thy seed, and my blessing upon thine offspring: and they shall spring
   up as among the grass, as willows by the water-courses." And so in
   other places very many. And we may know that this similitude is
   singularly instructive, or it would not have been so frequently made
   use of to this purpose. Some few instances tending to administer light
   in this matter I shall briefly reflect upon:--

   1. These trees and plants have the principle of their growth in
   themselves. They do not grow immediately from external adventitious aid
   and furtherance; they grow from their own seminal virtue and radical
   moisture. It is no otherwise in the progress of sanctification and
   holiness. It hath a root, a seed, a principle of growth and increase,
   in the soul of him that is sanctified. All grace is immortal seed, and
   contains in it a living, growing principle. That which hath not in
   itself a life and power of growth is not grace; and therefore what
   duties soever any men do perform, whereunto they are either guided by
   natural light, or which they are urged unto by convictions from the
   word, if they proceed not from a principle of spiritual life in the
   heart, they are no fruits of holiness nor do belong thereunto. The
   water of grace which is from Christ is a "well of water springing up
   into everlasting life," in them on whom it is bestowed, John iv. 14. It
   is, therefore, the nature of holiness to thrive and grow, as it is of
   trees or plants, that have their seminal virtue in themselves after
   their kind.

   2. A tree or plant must be watered from above, or it will not thrive
   and grow by virtue of its own seminal power. If a drought cometh, it
   will wither or decay. Wherefore, where God mentioneth this growth, he
   ascribes it unto his watering. "I will be as the dew," and "I will pour
   water," is the especial cause of it. It is so in this carrying on of
   holiness. There is a nature received capable of increase and growth;
   but if it be left unto itself, it will not thrive, it will decay and
   die. Wherefore God is unto it as the dew, and pours water on it by the
   actual supplies of the Spirit, as we have showed before.

   3. The growth of trees and plants is secret and imperceptible, nor is
   discerned but in the effects and consequences of it. The most watchful
   eye can discern little of its motion. "Crescit occulto velut arbor
   ævo." It is no otherwise in the progress of holiness. It is not
   immediately discernible, either by themselves in whom it is, or by
   others that make observation of it. It lies only under the eye of him
   by whom it is wrought; only by the fruits and effects of it is it made
   manifest. And some, indeed, especially in some seasons, do plainly and
   evidently thrive and grow, springing up like the willows by the
   water-courses. Though their growth in itself is indiscernible, yet it
   is plain they have grown. Such we ought all to be. The growth of some,
   I say, is manifest on every trial, on every occasion; their profiting
   is visible to all. And as some say that the growth of plants is not by
   a constant insensible progress, but they increase by sudden gusts and
   motions, which may sometimes be discerned in the openings of buds and
   flowers, so the growth of believers consists principally in some
   intense vigorous actings of grace on great occasions, as of faith,
   love, humility, self-denial, bounty; and he who hath not some
   experience of such actings of grace in especial instances can have
   little evidence of his growth. Again, there are trees and plants that
   have the principle of life and growth in them but yet are so withering
   and unthrifty that you can only discern them to be alive. And so it is
   with too many believers. They are all "trees planted in the garden of
   God;" some thrive, some decay for a season, but the growth of the best
   is secret.

   From what hath been proved it is evident that the work of
   sanctification is a progressive work, that holiness is gradually
   carried on in us by it towards perfection. It is neither wrought nor
   completed at once in us, as is regeneration, nor doth it cease under
   any attainments or in any condition of life, but is thriving and
   carried on. A river continually fed by a living fountain may as soon
   end its streams before it come to the ocean, as a stop be put to the
   course and progress of grace before it issue in glory; for "the path of
   the just is as the shining light, that shineth more and more unto the
   perfect day," Prov. iv. 18. So is their path wherein they are led and
   conducted by the Holy Spirit, even as the morning light; which after it
   once appears, though it may be sometimes clouded, yet faileth not until
   it arrive unto its perfection. And as the wisdom, patience,
   faithfulness, and power, which the Holy Spirit of God exerciseth herein
   are unutterable, so are they constantly admired by all that are
   interested in them: so are they by the psalmist, Ps. lxvi. 8, 9, xxxi.
   19. Who is there who hath made any diligent observation of his own
   heart and ways, and what have been the workings of the grace of God in
   him and towards him, to bring him unto the stature and measure
   whereunto he is arrived, that doth not admire the watchful care and
   powerful workings of the Spirit of God therein? The principle of our
   holiness as in us is weak and infirm, because it is in us; in some to
   so low a degree as is ofttimes unto themselves imperceptible. This he
   preserves and cherisheth, that it shall not be overpowered by
   corruptions and temptations. Among all the glorious works of God, next
   unto that of redemption by Jesus Christ, my soul doth most admire this
   of the Spirit in preserving the seed and principle of holiness in us,
   as a spark of living fire in the midst of the ocean, against all
   corruptions and temptations wherewith it is impugned. Many breaches are
   made in and upon our course of obedience by the incursions of actual
   sins; these he cures and makes up, healing our backslidings and
   repairing our decays. And he acts the grace we have received by
   constant fresh supplies. He wants much of the comfort and joy of a
   spiritual life who doth not diligently observe the ways and means
   whereby it is preserved and promoted; and it is no small part of our
   sin and folly when we are negligent herein.

   All believers are, no doubt, in some measure convinced hereof, not only
   from the testimonies given unto it in the Scripture, but also from
   their own experience; and there is nothing in themselves which they may
   more distinctly learn it from than the nature and course of their
   prayers, with the workings of their hearts, minds, and affections in
   them. Let profane persons deride it whilst they please, it is the
   Spirit of God, as a Spirit of grace, that enables believers to pray and
   make intercession according to the mind of God; and herein, as he is
   the Spirit of supplications, he copieth out and expresseth what he
   worketh in them as the Spirit of sanctification. In teaching us to
   pray, he teacheth us what and how he worketh in us; and if we wisely
   consider his working in our hearts by prayer, we may understand much of
   his working upon our hearts by grace. It is said that "he who searcheth
   the hearts," that is, God himself, "knoweth the mind of the Spirit," in
   the intercessions he maketh in us, Rom. viii. 27. There are secret
   powerful operations of the Spirit in prayer that are discernible only
   to the great Searcher of hearts. But we also ought to inquire and
   observe, so far as we may, what he leads us unto and guides us about;
   which is plainly his work in us. I do not think that the Spirit worketh
   supplications in us by an immediate, supernatural, divine afflatus, so
   as he inspired the prophets of old, who ofttimes understood not the
   things uttered by themselves, but inquired afterward diligently into
   them; but I do say (let the proud carnal world despise it whilst they
   please, and at their peril) that the Spirit of God doth graciously, in
   the prayers of believers, carry out and act their souls and minds in
   desires and requests, which, for the matter of them, are far above
   their natural contrivances and invention. And he who hath not
   experience hereof is a greater stranger unto these things than will at
   length be unto his advantage. By a diligent observance hereof we may
   know of what kind and nature the work of the Holy Ghost in us is, and
   how it is carried on. For how in general doth the Holy Spirit teach us
   and enable us to pray? It is by these three things:-- 1. By giving us a
   spiritual insight into the promises of God and the grace of the
   covenant, whereby we know what to ask upon a spiritual view of the
   mercy and grace that God hath prepared for us. 2. By acquainting us
   with and giving us an experience of our wants, with a deep sense of
   them, such as we cannot bear without relief. 3. By creating and
   stirring up desires in the new creature for its own preservation,
   increase, and improvement. And in answer unto these things consisteth
   his whole work of sanctification in us; for it is his effectual
   communication unto us of the grace and mercy prepared in the promises
   of the covenant through Jesus Christ. Hereby doth he supply our
   spiritual wants, and set the new creature in life and vigour. So are
   our prayers an extract and copy of the work of the Holy Spirit in us,
   given us by himself. And, therefore, by whomsoever he is despised as a
   Spirit of supplication, he is so as a Spirit of sanctification also.
   Now, consider what it is that in your prayers you most labour about? Is
   it not that the body, the power, the whole interest, of sin in you may
   be weakened, subdued, and at length destroyed? Is it not that all the
   graces of the Spirit may be renewed daily, increased and strengthened,
   so as that you may be more ready and prepared for all duties of
   obedience? And what is all this for, but that holiness may be gradually
   progressive in your souls, that it may be carried on by new supplies
   and additions of grace, until it come to perfection?

   It will be said, perhaps, by some, that they find neither in themselves
   nor others, by the best of their observation, that the work of
   sanctification is constantly progressive, or that holiness doth so grow
   and thrive wherever it is in sincerity: for as for themselves, they
   have found grace more vigorous, active, and flourishing, in former days
   than of late; the streams of it were fresher and stronger at the spring
   of conversion than since they find them to be in their course. Hence
   are those complaints among many of their leanness, their weakness,
   their deadness, their barrenness. Nor were many of the saints in the
   Scripture without such complaints. And many may cry, "Oh that it were
   with us as in our former days, in the days of our youth!" Complaints of
   this nature do everywhere abound, and some are ready to conclude, upon
   this consideration, that either sincere holiness is not so growing and
   progressive as is pretended, or that, indeed, they have no interest
   therein. Yea, the like may be said upon a diligent observation of
   others, churches and single professors. What evidence do they give that
   the work of holiness is thriving in them? doth it not appear rather to
   be retrograde and under a constant decay?

   I shall so far consider and remove this objection as that the truth
   which we have asserted suffer not from it, and so be left as an empty
   notion; nor yet those be altogether discouraged who come not up unto a
   full compliance with it. And this I shall do in the ensuing rules and
   observations.

   1. It is one thing what grace or holiness is suited unto in its own
   nature, and what is the ordinary or regular way of the procedure of the
   Spirit in the work of sanctification, according to the tenor of the
   covenant of grace; another, what may occasionally fall out by
   indisposition and irregularity, or any other obstructing interposition
   in them in whom the work is wrought. Under the first consideration, the
   work is thriving and progressive; in the latter, the rule is liable to
   sundry exceptions. A child that hath a principle of life, a good
   natural constitution, and suitable food, will grow and thrive; but that
   which hath obstructions from within, or distempers and diseases, or
   falls and bruises, may be weak and thriftless. When we are regenerated,
   we are as newborn babes, and ordinarily, if we have the sincere milk of
   the word, we shall grow thereby. But if we ourselves give way to
   temptations, corruptions, negligences, conformity to the world, is it
   any wonder if we are lifeless and thriftless? It suffices to confirm
   the truth of what we have asserted, that everyone in whom is a
   principle of spiritual life, who is born of God, in whom the work of
   sanctification is begun, if it be not gradually carried on in him, if
   he thrive not in grace and holiness, if he go not from strength to
   strength, it is ordinarily from his own sinful negligence and
   indulgence unto carnal lusts, or love of this present world.
   Considering the time we have had and the means we have enjoyed, what
   grown, what flourishing plants, in faith, love, purity, self-denial,
   and universal conformity to Christ, might many of us have been, who now
   are weak, withering, fruitless, and sapless, scarce to be distinguished
   from the thorns and briers of the world! It is time for us rather to be
   casting off every weight and the sin that doth so easily beset us, to
   be by all means stirring up ourselves unto a vigorous recovery of our
   first faith and love, with an abundant growth in them, than to be
   complaining that the work of holiness doth not go on, and that before
   our wounds become incurable.

   2. It is one thing to have holiness really thriving in any soul,
   another for that soul to know it and to be satisfied in it; and these
   things may be separated: whereof there are many reasons. But before I
   name them, I must premise one necessary observation, and that is, --
   Whereas this rule is proposed for the relief of such as are at a loss
   about their condition, and know not whether holiness be thriving in
   them or no, those have no concernment herein who may at any time, if
   they please, give themselves an account how matters go with them, and
   on what grounds: for if men do indulge unto any predominant lust, if
   they live in the neglect of any known duty or in the practice of any
   way of deceit, if they suffer the world to devour the choicest increase
   of their souls, and formality to eat out the spirit, vigour, and life
   of holy duties, or any of these in a remarkable manner, I have nothing
   to offer unto them to manifest that holiness may thrive in them
   although they discern it not; for undoubtedly it doth not do so, nor
   are they to entertain any hopes but that whilst they abide in such a
   condition it will decay more and more. Such are to be awaked with
   violence, like men falling into a deadly lethargy, to be snatched as
   brands out of the fire, to be warned to recover their first faith and
   love, to repent and do their first works, lest their end should be
   darkness and sorrow forevermore. But as unto those who walk with God
   humbly and in sincerity, there may be sundry reasons given whence it is
   that holiness may be thriving in them, and yet not be discerned by them
   so to be. And, therefore, though holiness be wrought within ourselves,
   and only there, yet there may be seasons wherein sincere, humble
   believers may be obliged to believe the increase and growth of it in
   them when they perceive it not, so as to be sensible of it; for, --
   (1.) It being the subject of so many gospel promises, it is a proper
   object of faith, or a thing that is to be believed. The promises are
   God's explanations of the grace of the covenant, both as to its nature
   and the manner of its operation; and they do not abound in any
   concernment of it more than this, that those who are partakers of it
   shall thrive and grow thereby. With what limitations they are bounded,
   and what is required on our part that we may have them fulfilled
   towards us, shall be afterward declared. But their accomplishment
   depends on God's faithfulness, and not on our sense of it. Where,
   therefore, we do not openly lay an obstruction against it, as in the
   case now mentioned, we may, we ought to believe that they are fulfilled
   towards us, although we are not continually sensible thereof. And, (2.)
   It is our duty to grow and thrive in holiness; and what God requires of
   us, we are to believe that he will help us in, and doth so, whatever be
   our present sense and apprehension. And he who on these grounds can
   believe the growth of holiness in himself, though he have no sensible
   experience thereof, is, in my judgment, in as good, and perhaps a more
   safe, condition than he who, through the vigorous working of spiritual
   affections, is most sensible thereof: for it is certain that such an
   one doth not by any wilful neglect, or indulgence unto any sin,
   obstruct the growth of holiness, for he that doth so cannot believe
   that it doth thrive in him or is carried on, whatever his presumptions
   may be; and the life of faith, whereof this is a part, is every way a
   safe life. Besides, such a person is not in that danger of a vain
   elation of mind and carelessness thereon, as others may be; for wherein
   we live by faith, and not at all by sense, we shall be humble and fear
   always. Such an one not finding in himself the evidence of what he most
   desires, will be continually careful that he drive it not farther from
   him. But the reasons of this difficulty are:--

   [1.] The work itself, as hath been before declared at large, is secret
   and mysterious; and, therefore (as in some), I hope in many, there is
   the reality and essence of holiness, who yet can find nothing of it in
   themselves, nor perhaps anyone else, but only Jesus Christ, who is of
   quick understanding in the fear of the Lord, so it may in the same
   secret manner thrive as to its degrees in them who yet perceive it not.
   There is not any thing in our whole course that we ought to be more
   awake unto than a diligent observation of the progress and decays of
   grace; for as the knowledge of them is of the same importance unto us
   with that of our duties and comforts, so they are very hardly and
   difficultly to be discerned, nor will be so truly for our good and
   advantage, without our utmost diligence and spiritual wisdom in their
   observation. Hence, as we before observed, it is compared in the
   Scripture frequently unto the growth of plants and trees, Hos. xiv. 5,
   6; Isa. xliv. 3, 4. Now, we know that in those of them which are the
   most thrifty and flourishing, though we may perceive they are grown,
   yet we cannot discern their growing. And the apostle tells us, that as
   the "outward man perisheth, so the inward man is renewed day by day," 2
   Cor. iv. 16. The perishing of the outward man is by those natural
   decays whereby it continually tends unto death and dissolution; and we
   know, many of us, how hardly these insensible decays are discerned,
   unless some great and violent disease befall us. We rather know that we
   are enfeebled and weakened by age and infirmities than perceive when or
   how. So is the inward man renewed in grace. It is by such secret ways
   and means as that its growth and decay are hardly to be apprehended.
   And yet he who is negligent in this inquiry walks at all peradventures
   with God, -- knows not whereabout he is in his way, whether he be
   nearer or farther off from his journey's end than he was before. Write
   that man a fruitless and a thriftless Christian who calls not himself
   to an account about his increases and decays in grace. David knew this
   work to be of so great importance as that he would not trust to himself
   and ordinary assistances for the discharge of it, but earnestly calls
   on God to undertake it for him and to acquaint him with it, Ps. cxxxix.
   23, 24.

   [2.] There may some perplexing temptations befall the mind of a
   believer, or some corruption take advantage to break loose for a
   season, it may be for a long season, which may much gall the soul with
   its suggestions, and so trouble, disturb, and unquiet it, as that it
   shall not be able to make a right judgment of its grace and progress in
   holiness. A ship may be so tossed in a storm at sea as that the most
   skilful mariners may not be able to discern whether they make any way
   in their intended course and voyage, whilst they are carried on with
   success and speed. In such cases, grace in its exercise is principally
   engaged in an opposition unto its enemy, which it hath to conflict
   withal, and so its thriving other ways is not discernible. If it should
   be inquired how we may discern when grace is exercised and thrives in
   opposition unto corruptions and temptations, I say, that as great winds
   and storms do sometimes contribute to the fruit-bearing of trees and
   plants, so do corruptions and temptations unto the fruitfulness of
   grace and holiness. The wind comes with violence on the tree, ruffles
   its boughs, it may be breaks some of them, beats off its buds, loosens
   and shakes its roots, and threatens to cast the whole to the ground;
   but by this means the earth is opened and loosed about it, and the tree
   gets its roots deeper into the earth, whereby it receives more and
   fresh nourishment, which renders it fruitful, though it bring not forth
   fruit visibly, it may be, till a good while after. In the assaults of
   temptations and corruptions the soul is woefully ruffled and
   disordered, -- its leaves of profession are much blasted, and its
   beginnings of fruit-bearing much broken and retarded; but, in the
   meantime, it secretly and invisibly casts out its roots of humility,
   self-abasement, [and] mourning, in a hidden and continual labouring of
   faith and love after that grace, whereby holiness doth really increase,
   and way is made for future visible fruitfulness: for, --

   [3.] God, who in infinite wisdom manageth the new creature or whole
   life of grace by his Spirit, doth so turn the streams of it, and so
   renew and change the especial kinds of its operations, as that we
   cannot easily trace his paths therein, and may, therefore, be often at
   a loss about it, as not knowing well what he is doing with us. For
   instance, it may be the work of grace and holiness hath greatly put
   forth and evidenced itself in the affections, which are renewed by it.
   Hence persons have great experience of readiness unto, and delight and
   cheerfulness in, holy duties, especially those of immediate intercourse
   with God; for the affections are quick and vigorous, for the most part,
   in the youth of profession, and the operations of them being sensible
   unto them in whom they are, and their fruits visible, they make persons
   seem always fresh and green in the ways of holiness. But it may be,
   after awhile, it seems good to the sovereign Disposer of this affair to
   turn, as it were, the streams of grace and holiness into another
   channel. He sees that the exercise of humility, godly sorrow, fear,
   diligent conflicting with temptations, that, it may be, strike at the
   very root of faith and love, are more needful for them. He will,
   therefore, so order his dispensations towards them, by afflictions,
   temptations, occasions of life in the world, as that they shall have
   new work to do, and all the grace they have be turned into a new
   exercise. Hereon, it may be, they find not that sensible vigour in
   their spiritual affections, nor that delight in spiritual duties, which
   they have done formerly. This makes them sometimes ready to conclude
   that grace is decayed in them, that the springs of holiness are drying
   up, and they know neither where nor what they are. But yet, it may be,
   the real work of sanctification is still thriving and effectually
   carried on in them.

   3. It is acknowledged that there may be, that there are in many, great
   decays in grace and holiness; that the work of sanctification goeth
   back in them, and that, it may be, universally and for a long season.
   Many actings of grace are lost in such persons, and the things that
   remain are ready to die. This the Scripture abundantly testifieth unto
   and giveth us instances of. How often doth God charge his people with
   backsliding, barrenness, decays in faith and love! And the experience
   of the days wherein we live sufficiently confirm the truth of it. Are
   there not open and visible decays in many as to the whole spirit, all
   the duties and fruits, of holiness? Cannot the best among us contribute
   somewhat to the evidence hereof from our own experience? What shall we
   say, then? is there no sincere holiness where such decays are found?
   God forbid. But we must inquire the reasons whence this comes to pass,
   seeing this is contrary to the gradual progress of holiness in them
   that are sanctified, which we have asserted. And I answer two things
   unto it:--

   (1.) That these decays are occasional and preternatural as to the true
   nature and constitution of the new creature, and a disturbance of the
   ordinary work of grace. They are diseases in our spiritual state, which
   it is not to be measured by. Are you dead and cold in duties, backward
   in good works, careless of your heart and thoughts, addicted to the
   world? -- these things belong not to the state of sanctification, but
   are enemies unto it, sicknesses and diseases in the spiritual
   constitution of the persons in whom they are.

   (2.) Although our sanctification and growth in holiness be a work of
   the Holy Spirit, as the efficient cause thereof, yet is it our own work
   also in a way of duty. He hath prescribed unto us what shall be our
   part, what he expects from us and requireth of us, that the work may be
   regularly carried on unto perfection, as was before declared. And there
   are two sorts of things which if we attend not unto in a due manner,
   the orderly progress of it will be obstructed and retarded; for, --

   [1.] The power and growth of any lust or corruption, and a compliance
   from it with temptations, which is inseparable from the prevalency of
   any sin in us, lies directly against this progress. If we allow or
   approve of any such thing in us; if we indulge unto any actings of sin,
   especially when known and grown frequent, in any one kind; if we
   neglect the use of the best means for the constant mortification of
   sin, which every enlightened soul understands to be necessary
   thereunto, -- there is, and will be increased, a universal decay in
   holiness, and not only in that particular corruption which is so spared
   and indulged. A disease in any one of the vitals, or principal parts of
   the body, weakens not only the part wherein it is, but the whole body
   itself, and vitiates the whole constitution by a sympathy of parts; and
   any particular lust indulged unto vitiates the whole spiritual health,
   and weakens the soul in all duties of obedience.

   [2.] There are some things required of us to this end, that holiness
   may thrive and be carried on in us. Such are, the constant use of all
   ordinances and means appointed unto that end, a due observance of
   commanded duties in their season, with a readiness for the exercise of
   every especial grace in its proper circumstances. Now, if we neglect
   these things, if we walk at all peradventures with God, attending
   neither to means nor duties, nor the exercise of grace, as we should,
   we are not to wonder if we find ourselves decaying, yea, ready to die.
   Doth any man wonder to see a person formerly of a sound constitution
   grown weak and sickly, if he openly neglect all means of health, and
   contract all sorts of diseases by his intemperance? Is it strange that
   a nation should be sick and faint at heart, that grey hairs should be
   sprinkled upon it, that it should be poor and decaying, whilst
   consuming lusts, with a strange neglect of all invigorating means, do
   prevail in it? No more is it that a professing people should decay in
   holy obedience whilst they abide in the neglect expressed.

   Having vindicated this assertion, I shall yet add a little farther
   improvement of it; and, if the work of holiness be such a progressive,
   thriving work in its own nature; if the design of the Holy Ghost, in
   the use of means, be to carry it on in us, and increase it more and
   more unto a perfect measure; then is our diligence still to be
   continued to the same end and purpose: for hereon depend our growth and
   thriving. It is required of us that we give all diligence unto the
   increase of grace, 2 Pet. i. 5-7, and that we abound therein, 2 Cor.
   viii. 7, "abounding in all diligence;" and not only so, but that we
   "show the same diligence unto the end," Heb. vi. 11. Whatever diligence
   you have used in the attaining or improving of holiness, abide in it
   unto the end, or we cast ourselves under decays and endanger our souls.
   If we slack or give over as to our duty, the work of sanctification
   will not be carried on in a way of grace. And this is required of us,
   this is expected from us, that our whole lives be spent in a course of
   diligent compliance with the progressive work of grace in us. There are
   three grounds on which men do or may neglect this duty, whereon the
   life of their obedience and all their comforts do depend:--

   (1.) A presumption or groundless persuasion that they are already
   perfect. This some pretend unto in a proud and foolish conceit,
   destructive of the whole nature and duty of evangelical holiness or
   obedience; for this, on our part, consists in our willing compliance
   with the work of grace, gradually carried on unto the measure appointed
   unto us. If this be already attained, there is an end of all
   evangelical obedience, and men return again to the law unto their ruin.
   See Phil. iii. 12-14. It is an excellent description of the nature of
   our obedience which the apostle gives us in that place. All absolute
   perfection in this life is rejected as unattainable. The end proposed
   is blessedness and glory, with the eternal enjoyment of God; and the
   way whereby we press towards it, which compriseth the whole of our
   obedience, is by continual, uninterrupted following after, pressing,
   reaching out, -- a constant progress, in and by our utmost diligence.

   (2.) A foolish supposition that, being interested in a state of grace,
   we need not now be so solicitous about exact holiness and obedience in
   all things as we were formerly, whilst our minds hung in suspense about
   our condition. But so much as anyone hath this apprehension or
   persuasion prevailing in him or influencing of him, so much hath he
   cause deeply to question whether he have yet any thing of grace or
   holiness or no; for this persuasion is not of Him who hath called us.
   There is not a more effectual engine in the hand of Satan either to
   keep us off from holiness or to stifle it when it is attained, nor can
   any thoughts arise in the hearts of men more opposite to the nature of
   grace; for which cause the apostle rejects it with detestation, Rom.
   vi. 1, 2.

   (3.) Weariness and despondencies, arising from oppositions. Some find
   so much difficulty in and opposition to the work of holiness and its
   progress from the power of corruptions, temptations, and the occasions
   of life in this world, that they are ready to faint and give over this
   diligence in duties and contending against sin. But the Scripture doth
   so abound with encouragements unto this sort of persons as that we need
   not to insist thereon.
     __________________________________________________________________

Chapter III. Believers the only object of sanctification, and subject of gospel
holiness.

   Believers the only subject of the work of sanctification -- How men
   come to believe, if believers alone receive the Spirit of
   sanctification -- The principal ends for which the Spirit is promised,
   with their order in their accomplishment -- Rules to be observed in
   praying for the Spirit of God, and his operations therein -- That
   believers only are sanctified or holy proved and confirmed -- Mistakes
   about holiness, both notional and practical, discovered -- The proper
   subject of holiness in believers.

   That which we are next to inquire into is, the personal subject of this
   work of sanctification, or who, and of what sort, those persons are
   that are made holy. Now, these are all and only believers. All who
   unfeignedly believe in God through Jesus Christ are sanctified, and no
   others. Unto them is evangelical holiness confined. It is for them and
   them only that our Saviour prays for this mercy, grace, or privilege:
   John xvii. 17, "Sanctify them by thy truth." And concerning them he
   affirms, "For their sakes I sanctify myself, that they also may be
   sanctified through the truth," verse 19. And whereas, in the verses
   foregoing, he had immediate respect unto his apostles and present
   disciples, that we may know that neither his prayer nor his grace is
   confined or limited unto them, he adds, "Neither pray I for these
   alone," -- that is, in this manner, and for these ends, -- "but for
   them also which shall believe on me through their word," verse 20. It
   was, therefore, the prayer of our Lord Jesus Christ that all believers
   should be sanctified; and so also was it his promise: chap. vii. 38,
   39, "He that believeth on me, as the Scripture hath said, out of his
   belly shall flow rivers of living water. But this spake he of the
   Spirit, which they that believe on him should receive." And it is with
   respect principally unto this work of sanctification that he is
   compared unto flowing and living water, as hath been declared before.
   It is for believers, the "church that is in God the Father and in the
   Lord Jesus Christ," -- that is, by faith, -- 1 Thess. i. 1, that our
   apostle prays that "the God of peace would sanctify them throughout,"
   chap. v. 23.

   But before we proceed to a farther confirmation of this assertion, an
   objection of some importance is to be removed out of our way: for on
   this supposition, that the Spirit of sanctification is given only unto
   believers, it may be inquired how men come so to be; for if we have not
   the Spirit until after we do believe, then is faith itself of
   ourselves. And this is that which some plead for, -- namely, "That the
   gift of the Holy Ghost, unto all ends and purposes for which he is
   promised, is consequential unto faith, with the profession and
   obedience thereof, being, as it were, its reward." See Crell. de Spir.
   Sanc., cap. 5. To this purpose it is pleaded, "That the apostle Peter
   encourageth men unto faith and repentance with the promise that thereon
   they should receive the gift of the Holy Ghost,' Acts ii. 38; and so is
   that also of our Saviour, John xiv. 17, that the world,' -- that is,
   unbelievers, -- cannot receive the Spirit of truth:' so that our faith
   and obedience are required as a necessary qualification unto the
   receiving of the Holy Ghost; and if they are so absolutely, then are
   they of ourselves, and not wrought in us by the grace of God;" -- which
   is express Pelagianism.

   Ans. I could dwell long on this inquiry concerning the especial subject
   of the Holy Spirit, seeing the right understanding of many places of
   Scripture doth depend thereon; but because I have much work yet before
   me, I will reduce what I have to offer on this head into as narrow a
   compass as possibly I may. In answer, therefore, to this objection, I
   say, --

   1. That the Holy Spirit is said to be promised and received with
   respect unto the ends which he is promised for, and the effects which
   he worketh when he is received; for although he be himself but one,
   "the one and the self-same Spirit," and he himself is promised, given
   forth, and received, as we have declared, yet he hath many and diverse
   operations. And as his operations are divers, or [of] several sorts and
   kinds, so our receiving of him, as to the manner of it, is divers also,
   and suited unto the ends of his communications unto us. Thus, in some
   sense he is promised unto and received by believers; in another he is
   promised and received to make men so, or to make them believe. In the
   first way there may be some activity of faith in a way of duty, whereas
   in the latter we are passive, and receive him only in a way of grace.

   2. The chief and principal ends for which the Holy Spirit is promised
   and received may be reduced to these four heads:-- (1.) Regeneration;
   (2.) Sanctification; (3.) Consolation; (4.) Edification. There are,
   indeed, very many distinct operations and distributions of the Spirit,
   as I have in part already discovered, and shall yet farther go over
   them in particular instances; but they may be reduced unto these
   general heads, or at least they will suffice to exemplify the different
   manner and ends of the receiving of the Spirit. And this is the plain
   order and method of these things, as the Scripture both plainly and
   plentifully testifies:-- (1.) He is promised and received as to the
   work of regeneration unto the elect; (2.) As to the work of
   sanctification unto the regenerate; (3.) As to the work of consolation
   unto the sanctified; and, (4.) As unto gifts for edification unto
   professors, according to his sovereign will and pleasure.

   (1.) He is promised unto the elect, and received by them as to his work
   of regeneration. That this is his work in us wholly and entirely I have
   proved before at large. Hereunto the qualifications of faith and
   obedience are no way required as previously necessary in us. In order
   of nature, our receiving of the Spirit is antecedent to the very seed
   and principle of faith in us, as the cause is to the effect, seeing it
   is wrought in us by him alone; and the promises concerning the
   communication of the Spirit unto this end have been before explained
   and vindicated. Hereby doth the Holy Ghost prepare a habitation for
   himself, and make way for all the following work which he hath to do in
   us and towards us, unto the glory of God, and the perfecting of our
   salvation, or the making of us "meet for the inheritance of the saints
   in light," Col. i. 12.

   (2.) He is promised and received as a Spirit of sanctification unto and
   by them that are regenerate, -- that is, unto believers, -- and only
   unto them. This will be fully confirmed immediately. And this puts an
   issue to the principal difficulty of the foregoing objection. It is no
   way inconsistent that faith should be required previously unto the
   receiving of the Spirit as a Spirit of sanctification, though it be not
   so as he is the author of regeneration. The same Spirit first worketh
   faith in us, and then preserveth it when it is wrought. Only, to clear
   the manner of it, we may observe, -- First, That sanctification may be
   considered two ways:-- First, As to the original and essential work of
   it, which consists in the preservation of the principle of spiritual
   life and holiness communicated unto us in our regeneration. Secondly,
   As to those renewed actual operations whereby it is carried on, and is
   gradually progressive, as hath been declared. Secondly, Faith also, or
   believing, may be considered in this matter two ways:-- First, As to
   its original communication, infusion, or creation in the soul; for it
   is the gift or work of God. In this respect, -- that is, as to the
   seed, principle, and habit of it, -- it is wrought in us, as all other
   grace is, in regeneration. Secondly, As to its actings in us, or as
   unto actual believing, or the exercise of faith and the fruits of it,
   in a constant profession and holy obedience. Sanctification in the
   first sense respects faith also in the first; that is, the preservation
   of the seed, principle, grace, habit of faith in us, belongs unto the
   sanctifying work of the Holy Spirit; and so believers only are
   sanctified. And in the latter sense it respects faith in the latter
   also; that is, the progress of the work of sanctification in us is
   accompanied with the actings and exercise of faith. But both ways faith
   is a necessary qualification in and unto them that are sanctified.
   Believers, therefore, are the adequate subject of the work of
   sanctification; which is all that at present is under our
   consideration.

   (3.) The Spirit is also promised as a comforter, or a Spirit of
   consolation. In this sense, or for this end and work, he is not
   promised unto them that are regenerate merely as such; for many may be
   regenerate who are not capable of consolation, nor do need it, as
   infants, who may be, and are, many of them, sanctified from the womb.
   Nor is he so promised unto them that are believers absolutely, who have
   the grace or habit of faith wrought in them; for so many have who are
   not yet exercised nor brought into that condition wherein spiritual
   consolations are either proper or needful unto them. The Spirit is
   promised as a comforter unto believers, as engaged in the profession of
   the gospel, and meeting with conflicts inward and outward on the
   account thereof. The first promise of the Holy Ghost as a comforter was
   made to the disciples, when their hearts were filled with sorrow on the
   departure of Christ; and this is the measure of all others, John xvi.
   6, 7. And this is evident both from the nature of the thing itself, and
   from all the promises which are given concerning him to this end and
   purpose. And it will be wholly in vain at any time to apply spiritual
   consolations unto any other sort of persons. All men who have any
   interest in Christian religion, when they fall into troubles and
   distresses, be they of what sort they will, are ready to inquire after
   the things that may relieve and refresh them. And whereas there are
   many things in the word suited unto the relief and consolation of the
   distressed, they are apt to apply them unto themselves; and others also
   are ready to comply with them in the same charitable office, as they
   suppose. But no true spiritual consolation was ever administered by the
   word unto any but exercised believers, however the minds of men may be
   for the present a little relieved, and their affections refreshed, by
   the things that are spoken unto them out of the word: for the word is
   the instrument of the Holy Ghost, nor hath it any efficacy but as he is
   pleased to use it and apply it; and he useth it unto this end, and unto
   no other, as being promised as a Spirit of consolation, only to
   sanctified believers. And, therefore, when persons fall under spiritual
   convictions and trouble of mind or conscience upon the account of sin
   and guilt, it is not our first work to tender consolation unto them,
   whereby many in that condition are deluded, but to lead them on to
   believing, that, "being justified by faith, they may have peace with
   God;" which is their proper relief. And in that state God is abundantly
   willing that they should receive "strong consolation," even as many as
   "flee for refuge to the hope that is set before them."

   (4.) The Spirit of God is promised and received as to gifts for the
   edification of the church. This is that which is intended, Acts ii. 38,
   39. And his whole work herein we shall consider in its proper place.
   The rule and measure of the communication of the Spirit for
   regeneration is election; the rule and measure of the communication of
   the Spirit for sanctification is regeneration; and the rule and measure
   of his communication as a Spirit of consolation is sanctification, with
   the afflictions, temptations, and troubles of them that are sanctified.
   What, then, is the rule and measure of his communication as a Spirit of
   edification? I answer, Profession of the truth of the gospel and its
   worship, with a call unto the benefiting of others, 1 Cor. xii. 7. And
   here two rules must be observed:-- [1.] That he carries not his gifts
   for edification out of the pale of the church, or profession of the
   truth and worship of the gospel. [2.] That he useth a sovereign and not
   a certain rule in this communication, 1 Cor. xii. 11, so as that he is
   not wanting unto any true professors, in proportion to their calls and
   opportunities.

   Secondly, Whereas the Spirit of sanctification is promised only unto
   them that are regenerate and do believe, may we, in our prayers and
   supplications for him, plead these qualifications as arguments and
   motives for the farther communications of him unto us? Ans. 1. We
   cannot properly plead any qualification in ourselves, as though God
   were obliged, with respect unto them, to give a man increase of grace
   ex congruo, much less ex condigno. When we have done all, we are
   unprofitable servants. As we begin, so we must proceed with God, merely
   on the account of sovereign grace. 2. We may plead the faithfulness and
   righteousness of God as engaged in his promises. We ought to pray that
   he would "not forsake the work of his own hands;" that "he who hath
   begun the good work in us would perfect it until the day of Jesus
   Christ;" that with respect unto his covenant and promises he would
   preserve that new creature, that divine nature, which he hath formed
   and implanted in us. 3. Upon a sense of the weakness of any grace, we
   may humbly profess our sincerity therein, and pray for its increase. So
   cried the poor man with tears, "Lord, I believe; help thou mine
   unbelief," Mark ix. 24. And the apostles in their prayer, "Lord,
   increase our faith," Luke xvii. 5, owned the faith they had, and prayed
   for its increase by fresh supplies of the Holy Spirit.

   Again, Thirdly, May believers in trouble pray for the Spirit of
   consolation with respect unto their troubles, it being unto such that
   he is promised? Ans. 1. They may do so directly, and ought so to do;
   yea, when they do it not it is a sign they turn aside unto broken
   cisterns, that will yield them no relief. 2. Troubles are of two sorts,
   -- spiritual and temporal. Spiritual troubles are so either, (1.)
   Subjectively, such as are all inward darknesses, and distresses on the
   account of sin; or, (2.) Objectively, such as are all persecutions for
   the name of Christ and the gospel. It is principally with respect unto
   these that the Spirit is promised as a comforter, and with regard unto
   them are we principally to pray for him as so promised. 3. In those
   outward troubles which are common unto believers with other men, as the
   death of relations, loss of estate or liberty, they may and ought to
   pray for the Spirit as a comforter, that the consolations of God,
   administered by him, may outbalance their outward troubles, and keep up
   their hearts unto other duties.

   Fourthly, May all sincere professors of the gospel pray for the Spirit
   with respect unto his gifts for the edification of others, seeing unto
   such he is promised for that end? Ans. 1. They may do so, but with the
   ensuing limitations:-- (1.) They must do it with express submission to
   the sovereignty of the Spirit himself, who "divideth to every man as he
   will." (2.) With respect unto that station and condition wherein they
   are placed in the church by the providence and call of God. Private
   persons have no warrant to pray for ministerial gifts, such as should
   carry them out of their stations, without a divine direction going
   before them. (3.) That their end be good and right, to use them in
   their respective places unto edification. So ought parents and masters
   of families, and all members of churches, to pray for those gifts of
   the Spirit whereby they may fill up the duties of their places and
   relations.

   From the consideration of this order of the dispensation of the Spirit
   we may be directed how to pray for him, which we are both commanded and
   encouraged to do, Luke xi. 13: for we are to pray for him with respect
   unto those ends and effects for which he is promised; and these are
   those which are before expressed, with all those particular instances
   which may be reduced unto them. We might, therefore, hence give
   direction in some inquiries, which, indeed, deserve a larger discussion
   if our present design would admit of it. One only I shall instance
   in:--

   May a person who is yet unregenerate pray for the Spirit of
   regeneration to effect that work in him; for whereas, as such, he is
   promised only unto the elect, such a person, not knowing his election,
   seems to have no foundation to make such a request upon? Ans. 1.
   Election is no qualification on our part, which we may consider or
   plead in our supplications, but only the secret purpose on the part of
   God of what himself will do, and is known unto us only by its effects.
   2. Persons convinced of sin and of a state of sin may and ought to pray
   that God, by the effectual communication of his Spirit unto them, would
   deliver them from that condition. This is one way whereby we "flee from
   the wrath to come." 3. The especial object of their supplications
   herein is sovereign grace, goodness, and mercy, as declared in and by
   Jesus Christ. Such persons cannot, indeed, plead any especial promise
   as made unto them; but they may plead for the grace and mercy declared
   in the promises, as indefinitely proposed unto sinners. It may be they
   can proceed no farther in their expectations but unto that of the
   prophet, "Who knoweth if God will come and give a blessing?" Joel ii.
   14, yet is this a sufficient ground and encouragement to keep them
   waiting at the "throne of grace." So Paul, after he had received his
   vision from heaven, continued in great distress of mind, praying until
   he received the Holy Ghost, Acts ix. 11, 17. 4. Persons under such
   convictions have really sometimes the seeds of regeneration
   communicated unto them; and then, as they ought so they will continue
   in their supplications for the increase and manifestation of it.

   It is evident that by these observations the foregoing objection is
   utterly removed out of the way, and that no disadvantage ariseth unto
   the doctrine of the free and effectual grace of God by confining this
   work of sanctification and holiness unto believers only. None are
   sanctified, none are made holy, but those who truly and savingly
   believe in God through Jesus Christ; which I shall now farther
   confirm:--

   1. "Without faith it is impossible to please God," Heb. xi. 6. The
   faith discoursed of by the apostle is that whereby the fathers
   "received the promises, walked with God, and obtained the inheritance,"
   -- the faith of Abraham; that is, true, saving, justifying faith. This
   faith constitutes all them in whom it is true believers, and without it
   it is impossible to please God. Now, holiness, wherever it is, pleaseth
   God; and therefore without faith it is impossible we should have any
   interest in it. "This is the will of God, even our sanctification," 1
   Thess. iv. 3; and walking therein we please God, verse 7. All that
   pleaseth God in us is our holiness, or some part of it, and it
   principally consists in an opposition unto all that displeaseth him.
   That which he commands pleaseth him, and that which he forbids
   displeaseth him; and our holiness consists in a compliance with the one
   and an opposition unto the other. Wherefore, that any others but
   believers should have any thing which really belongs unto this
   holiness, the apostle declares it to be impossible. Some would except
   against this sense of the words from the ensuing reason which the
   apostle gives of his assertion, which contains the nature of the faith
   intended: "For he that cometh unto God must believe that he is, and
   that he is a rewarder of them that diligently seek him;" for "this is
   that," they say, "which the light of nature directs unto, and therefore
   there is no other faith necessarily required that a man may please God,
   but only that which is included in the right use and exercise of
   natural reason." But this exception will no way evade the force of this
   testimony; for the apostle discourseth concerning such a coming unto
   God, and such a belief in him, as is guided, directed, and ingenerated
   in us, by the promises which it rests upon and is resolved into. Now
   these promises, all and every one of them, include Jesus Christ, with a
   respect unto him and his grace; and, therefore, the faith intended is
   that which is in God through Christ, as revealed and exhibited in the
   promises, and this coming unto God is a fruit and effect thereof.

   2. Our Lord Jesus Christ affirms that men are sanctified by the faith
   that is in him: Acts xxvi. 18, "That they may receive forgiveness of
   sins, and an inheritance among them that are sanctified by faith that
   is in me." If there were any other way or means whereby men might be
   sanctified or made holy, he would not have confined it unto the "faith
   that is in him;" at least, there is no other way to attain that
   holiness which may bring them unto the heavenly inheritance, or make
   them meet for it, Col. i. 12, which alone we inquire after. And,
   indeed, there can be no greater contempt cast on the Lord Jesus, and on
   the duty of believing in him, whereunto he makes this one of his
   principal motives, than to imagine that without faith in him anyone can
   be made holy.

   3. Faith is the instrumental cause of our sanctification; so that where
   it is not, no holiness can be wrought in us. "God purifieth our hearts
   by faith," Acts xv. 9, and not otherwise; and where the heart is not
   purified, there is no holiness. All the duties in the world will not
   denominate him holy whose heart is not purified; nor will any such
   duties be holy themselves, seeing unto the unclean all things are
   unclean. All the obedience that is accepted with God is the "obedience
   of faith," Rom. i. 5; thence it springs, and therewith is it animated.
   So is it expressed, 1 Pet. i. 20-22, "You who by Christ do believe in
   God, and have purified your souls in obeying the truth through the
   Spirit." It is from faith in God through Jesus Christ, acting itself in
   obedience unto the gospel, that we purify or cleanse our souls; which
   is our sanctification. See Col. ii. 12-14, iii. 7-11.

   4. All grace is originally intrusted in and with Jesus Christ. The
   image of God being lost in Adam, whatever was prepared or is used for
   the renovation of it in our natures and persons, wherein gospel
   holiness doth consist, was to be treasured up in him as the second
   Adam, by whom many are to be made alive who died in the first. It
   pleased the Father that "in him should all fullness dwell," -- as the
   fullness of the Godhead, in and for his own divine personal
   subsistence, so the fullness of all grace for supplies unto us, that
   "of his fullness we might receive grace for grace." He is made the head
   unto the whole new creation, not only of power and rule, but of life
   and influence. God hath given him for a "covenant to the people," and
   communicates nothing that belongs properly to the covenant of grace, as
   our sanctification and holiness do, unto any, but in and through him.
   And we receive nothing by him but by virtue of relation unto him, or
   especial interest in him, or union with him. Where there is an especial
   communication, there must be an especial relation whereon it doth
   depend and whence it doth proceed; as the relation of the members unto
   the head is the cause and means why vital spirits are thence derived
   unto them. We must be in Christ as the branch is in the vine, or we can
   derive nothing from him: John xv. 4, "As the branch cannot bear fruit
   of itself, except it abide in the vine; no more can ye, except ye abide
   in me." Whatever any way belongeth unto holiness is our fruit, and
   nothing else is fruit but what belongeth thereunto. Now this our
   Saviour affirms that we can bring forth nothing of, unless we are in
   him and do abide in him. Now, our being in Christ and abiding in him is
   by faith, without which we can derive nothing from him, and
   consequently never be partakers of holiness in the least degree. But
   these things must be afterward spoken unto more at large. It is,
   therefore, undeniably evident that believers only are sanctified and
   holy; all others are unclean, nor is any thing they do holy, or so
   esteemed of God.

   And the due consideration hereof discovers many pernicious mistakes
   that are about this matter, both notional and practical; for, -- 1.
   There are some who would carry holiness beyond the bounds of an
   especial relation unto Christ, or would carry that relation beyond the
   only bond of it, which is faith; for they would have it to be no more
   than moral honesty or virtue, and so cannot with any modesty deny it
   unto those heathens who endeavoured after them according to the light
   of nature. And what need, then, is there of Jesus Christ? I can and do
   commend moral virtues and honesty as much as any man ought to do, and
   am sure enough there is no grace where they are not; yet to make any
   thing to be our holiness that is not derived from Jesus Christ, I know
   not what I do more abhor. An imagination hereof dethrones Christ from
   his glory, and overthrows the whole gospel. But we have a sort of men
   who plead that heathens may be eternally saved, so large and indulgent
   is their charity, and in the meantime endeavour, by all means possible,
   to destroy, temporally at least, all those Christians who stoop not to
   a compliance with all their imaginations. 2. Others there are who
   proceed much farther, and yet do but deceive themselves in the issue.
   Notions they have of good and evil by the light of nature, Rom. ii. 14,
   15. As they come with men into the world, and grow up with them as they
   come to the exercise of their reason, so they are not stifled without
   offering violence to the principles of nature by the power of sin; as
   it comes to pass in many, Eph. iv. 19; 1 Tim. iv. 2; Rom. i. 31. These
   notions, therefore, are in many improved in process of time by
   convictions from the law, and great effects are produced hereby; for
   when the soul is once effectually convinced of sin, righteousness, and
   judgment, it cannot but endeavour after a deliverance from the one and
   an attainment of the other, that so it may be well with it at the last
   day. And here lie the springs or foundations of all the moral
   differences that we see amongst mankind. Some give themselves up unto
   all abominations, lasciviousness, uncleanness, drunkenness, frauds,
   oppressions, blasphemies, persecutions, as having no bounds fixed unto
   their lusts but what are given them by their own impotency or dread of
   human laws. Others endeavour to be sober, temperate, just, honest and
   upright in their dealings, with a sedulous performance of religious
   duties. This difference ariseth from the different power and efficacy
   of legal convictions upon the minds of men. And these convictions are
   in many variously improved, according to the light they receive in the
   means of knowledge which they do enjoy, or the errors and superstitions
   which they are misguided unto; for on this latter account do they grow
   up in some into penances, vows, uncommanded abstinences, and various
   self-macerations, with other painful and costly duties. Where the light
   they receive is, in the general, according unto truth, there it will
   engage men into reformation of life, a multiplication of duties,
   abstinence from sin, profession, zeal, and a cordial engagement into
   one way or other in religion. Such persons may have good hopes
   themselves that they are holy; they may appear to the world so to be,
   and be accepted in the church of God as such; and yet really be utter
   strangers from true gospel holiness. And the reason is, because they
   have missed it in the foundation; and not having, in the first place,
   obtained an interest in Christ, have built their house on the sand,
   whence it will fall in the time of trouble. If it be said that all
   those who come up unto the duties mentioned are to be esteemed
   believers, if therewith they make profession of the true faith of the
   gospel, I willingly grant it; but if it be said that necessarily they
   are so indeed, and in the sight of God, and therefore are also
   sanctified and holy, I must say the contrary[; it] is expressly denied
   in the gospel, and especial instances given thereof.

   Wherefore let them wisely consider these things who have any conviction
   of the necessity of holiness. It may be they have done much in the
   pursuit of it, and have laboured in the duties that materially belong
   unto it. Many things they have done, and many things forborne, upon the
   account of it, and still continue so to do. It may be they think that
   for all the world they would not be found among the number of unholy
   persons at the last day. This may be the condition of some, perhaps of
   many, who are yet but young, and but newly engaged into these ways upon
   their convictions. It may be so with them who for many days and years
   have been so following after a righteousness in a way of duty. But yet
   they meet with these two evils in their way:-- 1. That duties of
   obedience seldom or never prove more easy, familiar, or pleasant unto
   them than they did at first, but rather are more grievous and
   burdensome everyday. 2. That they never come up unto a satisfaction in
   what they do, but still find that there is somewhat wanting. These make
   all they do burdensome and unpleasant unto them, which at length will
   betray them into backsliding and apostasy. But yet there is somewhat
   worse behind; all they have done, or are ever able to do, on the bottom
   upon which they stand, will come to no account, but perish with them at
   the great day. Would we prevent all these fatal evils? would we engage
   in a real, thriving, everlasting holiness? -- let our first business be
   to secure a relation unto Jesus Christ, without which nothing of it
   will ever be attained.

   To close this discourse, I shall only from it obviate a putid calumny
   cast by the Papists, Quakers, and others of the same confederacy,
   against the grace of God, upon the doctrine of the free justification
   of a sinner, through the imputation of the righteousness of Christ: for
   with a shameless impudence they clamour on all by whom it is asserted,
   as those who maintain salvation to be attainable through a mere
   external imputation of righteousness; whilst those so saved are
   "unclean and unholy," as the Quakers, or "negligent of the duties of
   righteousness and obedience," as the Papists and others, slanderously
   report: for the frontless impudence of this calumny is sufficiently
   evident from hence, that as we assert sanctification and holiness to be
   peculiar only unto believing, justified persons, -- that is, that faith
   and holiness are inseparable, habitually or actually, or in both
   regards, -- so, in like manner, that all such persons are infallibly
   sanctified and made holy.

   All believers, and only believers, being sanctified and made holy, what
   it is that is sanctified in them, or what is the proper seat and
   subject of this work, is, in the next place, to be declared; for it is
   not a mere external denomination, as things were called "holy" under
   the Old Testament, nor any transient act, nor any series or course of
   actions, that we plead about, but that which hath, as a real being and
   existence, so a constant abiding or residence in us. Hence, he that is
   holy is always so, whether he be in the actual exercise of the duties
   of holiness or no, though an omission of any of them in their proper
   season is contrary unto and an impeachment of holiness, as to its
   degrees. Now, this subject of sanctification is the entire nature or
   whole person of a believer. It is not any one faculty of the soul or
   affection of the mind or part of the body that is sanctified, but the
   whole soul and body, or the entire nature, of every believing person.
   And hereby is the work of sanctification really distinguished from any
   other mere common work which may represent it, or pretend unto it; for
   all such works are partial. Either they are in the mind only by light
   and notions of truth, or on the affections only in zeal and devotion,
   or on the mind and conscience in the convictions of sin and duty; but
   farther they proceed not. But true holiness consists in the renovation
   of our whole persons; which must be demonstrated.

   1. That our entire nature was originally created in the image of God I
   have proved before, and it is by all acknowledged. Our whole souls, in
   the rectitude of all their faculties and powers, in order unto the life
   of God and his enjoyment, did bear his image. Nor was it confined unto
   the soul only; the body also, not as to its shape, figure, or natural
   use, but as an essential part of our nature, was interested in the
   image of God by a participation of original righteousness. Hence the
   whole person was a meet principle for the communication of this image
   of God unto others, by the means of natural propagation, which is an
   act of the entire person; for a person created and abiding in the image
   of God, begetting another in his own image and likeness, had, by virtue
   of the covenant of creation, begotten him in the image of God also, --
   that is, had communicated unto him a nature upright and pure.

   2. By the entrance of sin, this image of God, so far as it was our
   righteousness and holiness before him, was utterly defaced and lost.
   This also I have sufficiently evidenced before. It did not depart from
   any one power, part, or faculty of our souls, but from our whole
   nature. Accordingly, the Scripture describes, -- (1.) The depravation
   of our nature distinctly, in all the powers of it. In particular, the
   corruption that ensued on our minds, wills, and affections, upon the
   loss of the image of God, I have before declared and vindicated. And,
   -- (2.) In reference unto the first actings of all these faculties, in
   things moral and spiritual, the Scripture adds, that "all the thoughts
   and imaginations of our hearts are evil, and that continually," Gen.
   vi. 5. All the original first actings of the powers of our souls, in or
   about things rational and moral, are always evil; for "an evil tree
   cannot bring forth good fruit." That which is lame and distorted can
   act nothing that is straight and regular. Hence, -- (3.) All the
   outward actions of persons in this state and condition are evil,
   unfruitful works of darkness. And not only so, but, (4.) The Scripture,
   in the description of the effects of this depravation of our nature,
   calls in the body and the members of it unto a partnership in all this
   obliquity and sin: the "members" of the body are "servants unto
   uncleanness and iniquity," Rom. vi. 19. And the engagement of them all
   in the course and actings of depraved nature is particularly declared
   by our apostle out of the psalmist, Rom. iii. 12-15, "They are all gone
   out of the way, they are together become unprofitable; there is none
   that doeth good, no, not one. Their throat is an open sepulchre; with
   their tongues they have used deceit; the poison of asps is under their
   lips: whose mouth is full of cursing and bitterness: their feet are
   swift to shed blood," in all ways of evil.

   This being the state of our whole nature in its depravation, our
   sanctification, wherein alone its reparation in this life doth consist,
   must equally respect the whole. Some suppose that it is our affections
   only, in their deliverance from corrupt lusts and prejudices, with
   their direction unto heavenly objects, that are the subject of this
   work; for "the mind, or rational, intellectual power of the soul, is in
   itself," they say, "pure, noble, untainted, and needs no other aid but
   to be delivered from the prejudices and obstructions of its operations,
   which are cast upon it by the engagements and inclinations of corrupt
   affections, and a vicious course of conversation in the world, received
   by uninterrupted tradition from our fathers, from whence it is not able
   to extricate or deliver itself without the aid of grace." But they have
   placed their instance very unhappily; for, among all the things that
   belong unto our nature, there is not anyone which the Scripture so
   chargeth this depravation of it upon as the mind. This, in particular,
   is said to be "fleshly," to be "enmity against God," to be filled with
   "vanity, folly, and blindness," as we have at large before evinced. Nor
   is there any thing concerning which the work of sanctification and
   renovation is so expressly affirmed as it is concerning the mind. It is
   declared by the "renovation of our mind," Rom. xii. 2; or "being
   renewed in the spirit of our mind," Eph. iv. 23; that we "put on the
   new man, which is renewed in knowledge," Col. iii. 10; with other
   expressions of the like nature. It is therefore our entire nature that
   is the subject of evangelical holiness; for to manifest in
   particulars:--

   1. Hence it is called the new man: Eph. iv. 24, "Put on the new man,
   which after God is created in righteousness and holiness." As the
   principle of sin and corrupted nature in us is called "The old man,"
   for no other reason but that it possesseth all the active powers of the
   whole man, so that he neither doth nor can do any thing but what is
   influenced thereby; so this principle of holiness in us, the renovation
   of our natures, is called "The new man," because it possesseth the
   whole person with respect unto its proper operations and ends. And it
   extends itself as large as the old man, or the depravation of our
   natures, which takes in the whole person, soul and body, with all their
   faculties and powers.

   2. The heart, in the Scripture, is taken for the whole soul, and all
   the faculties of it, as they are one common principle of all moral
   operations, as I have proved before; whatever, therefore, is wrought in
   and upon the heart, under this consideration, is wrought upon the whole
   soul. Now, this is not only said to be affected with this work of
   sanctification, or to have holiness wrought in it, but the principal
   description that is given us of this work consists in this, that
   therein and thereby a "new heart" is given unto us, or created in us,
   as it is expressed in the promise of the covenant. This, therefore, can
   be nothing but the possessing of all the powers and faculties of our
   souls with a new principle of holiness and obedience unto God.

   3. There is especial mention made of the effecting of this work on our
   souls and bodies, with their powers and faculties distinctly. This I
   have already proved in the declaration of the work of our regeneration,
   or conversion to God; which is only preserved, cherished, improved, and
   carried on to its proper end, in our sanctification. The nature, also,
   of that spiritual light which is communicated unto our minds, of life
   unto our wills, of love unto our affections, hath been declared.
   Therefore doth it follow thence unavoidably, that the whole person is
   the subject of this work, and that holiness hath its residence in the
   whole soul entirely.

   4. We need go no farther for the proof hereof than unto that prayer of
   the apostle for the Thessalonians which we insisted on at the beginning
   of this discourse: 1 Thess. v. 23, "The God of peace himself sanctify
   you holoteleis, throughout," -- that is, "in your whole natures or
   persons, in all that you are and do, that you may not in this or that
   part, but be every whit clean and holy throughout." And to make this
   the more evident, that we may know what it is which he prays may be
   sanctified, and thereby preserved blameless to the coming of Christ, he
   distributes our whole nature into the two essential parts of soul and
   body. And in the former he considereth two things:-- (1.) The spirit;
   (2.) The soul, peculiarly so called. And this distinction frequently
   occurs in the Scripture; wherein that by the "spirit" the mind or
   intellectual faculty is understood, and by the "soul" the affections,
   is generally acknowledged, and may evidently be proved. These,
   therefore, the apostle prays may be sanctified and preserved holy
   throughout and entirely, [136] and that by the infusion of a habit of
   holiness into them, with its preservation and improvement; whereof more
   afterward. But this is not all. Our bodies are an essential part of our
   natures, and by their union with our souls are we constituted
   individual persons. Now, we are the principles of all our operations as
   we are persons; every moral act we do is the act of the whole person.
   The body, therefore, is concerned in the good and evil of it. It became
   a subject of the depravation of our nature by concomitancy and
   participation, and is considered as one entire principle with the soul
   of communicating original defilement from parents unto children.
   Besides, it is now subject, in that corruption of its constitution
   which it is fallen under as a punishment of sin, unto many disorderly
   motions, that are incentives and provocations unto sin. Hence sin is
   said to "reign in our mortal bodies," and our "members to be servants
   unto unrighteousness," Rom. vi. 12, 19. Moreover, by its participation
   in the defilement and punishment of sin, the body is disposed and made
   obnoxious unto corruption and destruction; for death entered by sin,
   and no otherwise. On all these accounts, therefore, it is necessary, on
   the other hand, that the body should be interested in this work and
   privilege of sanctification and holiness; and so it is, -- (1.) By
   participation: for it is our persons that are sanctified and made holy
   ("Sanctify them throughout"); and although our souls are the first
   proper subject of the infused habit or principle of holiness, yet our
   bodies, as essential parts of our natures, are partakers thereof. (2.)
   By a peculiar influence of the grace of God upon them also, as far as
   they have any influence into moral operations; for the apostle tells us
   that "our bodies are members of Christ," 1 Cor. vi. 15, and so,
   consequently, have influences of grace from him as our head. (3.) In
   the work of sanctification the Holy Ghost comes and dwells in us; and
   hereon "our bodies are the temple of the Holy Ghost, which is in us;"
   and "the temple of God is holy," 1 Cor. iii. 16, 17, -- although, I
   confess, this rather belongs unto the holiness of peculiar dedication
   unto God, whereof we shall treat afterward. And, [1.] Hereby are the
   parts and members of the body made instruments and "servants to
   righteousness unto holiness," Rom. vi. 19, -- do become meet and fit
   for to be used in the acts and duties of holiness, as being made clean
   and sanctified unto God. [2.] Hereby are they disposed and prepared
   unto a blessed resurrection at the last day; which shall be wrought by
   the Spirit of Christ, which dwelt in them and sanctified them in this
   life, Rom. viii. 10, 11; Phil. iii. 20, 21; 2 Cor. iv. 14, 16, 17.

   Our whole persons, therefore, and in them our whole natures, are the
   subject of this work, and true holiness invests the whole of it. Now,
   whether this universal investiture of our nature, in all the faculties
   and powers of it, by a new principle of holiness and obedience unto
   God, whereby it is renewed into his image, do belong unto that moral
   virtue which some so plead for as to substitute it in the room of
   gospel holiness, they may do well to consider who are the patrons of
   that cause; for if it do not, then doth not itself belong unto that
   holiness which the gospel teacheth, requireth, promiseth, and
   communicates, whatever else it be. And, moreover, it is practically
   worthy consideration that men deceive not themselves with a partial
   work in conviction only, or change of the affections also, instead of
   this evangelical sanctification. It is often and truly spoken unto, how
   men may have their minds enlightened, their affections wrought upon,
   and their lives much changed, and yet come short of real holiness. The
   best trial of this work is by its universality with respect unto its
   subject. If any thing remain unsanctified in us, sin may there set up
   its throne and maintain its sovereignty. But where this work is true
   and real, however weak and imperfect it may be as unto its degrees, yet
   it possesseth the whole person, and leaveth not the least hold unto
   sin, wherein it doth not continually combat and conflict with it. There
   is saving light in the mind, and life in the will, and love in the
   affections, and grace in the conscience, suited to its nature; there is
   nothing in us whereunto the power of holiness doth not reach according
   to its measure. Men may, therefore, if they please, deceive themselves
   by taking up with some notions in their minds, some devotions in their
   affections, or some good and virtuous deeds in their conversations, but
   holiness doth not consist therein.

   And, lastly, men may hence see how vainly they excuse themselves in
   their sins, their passions, intemperances, and the like disorders of
   mind, from their constitutions and inclinations; for true
   sanctification reacheth unto the body also. It is true, grace doth not
   so change the natural constitution as to make him that was sickly to be
   healthy and strong, nor so as to make him who was melancholy to be
   sanguine, or the like; it altereth not the course of the blood, and the
   animal spirits, with the impressions they make on our minds. But
   consider these things morally, and as the whole person is a principle
   of spiritual and moral operations, and so it doth work such change and
   alteration on the whole person as to cure morally sinful distempers, as
   of passion, elation of mind, and intemperances, which men were before
   more than ordinarily inclined unto by their tempers and constitutions;
   yea, from the efficacy of it upon our whole persons, in the curing of
   such habitual inordinate and sinful distempers, lies the principal
   discovery of its truth and reality. Let no men, therefore, pretend that
   grace and holiness do not change men's constitutions, thereby to excuse
   and palliate their disorderly passions before men, and to keep
   themselves from being humbled for them before God; for although it do
   not so naturally and physically, yet it doth so morally, so that the
   constitution itself shall be no more such a fomes and incentive unto
   disorderly passions as it hath been. If grace hath not cured that
   passion, pride, causeless anger, inveterate wrath, intemperance, which
   men's constitutions peculiarly incline unto, I know not, for my part,
   what it hath done, nor what a number of outward duties do signify. The
   Spirit and grace of Christ cause "the wolf to dwell with the lamb, and
   the leopard to lie down with the kid," Isa. xi. 6. It will change the
   most wild and savage nature into meekness, gentleness, and kindness;
   examples whereof have been multiplied in the world.
     __________________________________________________________________

   [136] "Fieri non potest ut sanctifcato Spiritu non sit sanctum etiam
   corpus, quo sanctificatus utitur Spiritus." -- August. Lib. de Bono
   Viduitat.
     __________________________________________________________________

Chapter IV. The defilement of sin, wherein it consists, with its purification.

   Purification the first proper notion of sanctification -- Institution
   of baptism confirming the same apprehension -- A spiritual defilement
   and pollution in sin -- The nature of that defilement, or wherein it
   doth consist -- Depravations of nature and acts with respect unto God's
   holiness, how and why called "filth" and "pollution" -- Twofold pravity
   and defilement of sin -- Its aggravations -- We cannot purge it of
   ourselves, nor could it be done by the law, nor by any ways invented by
   men for that end.

   These things being premised, we proceed to the consideration of
   sanctification itself, in a farther explication of the description
   before given; and the first thing we ascribe unto the Spirit of God
   herein, which constitutes the first part of it, is the purifying and
   cleansing of our nature from the pollution of sin. Purification is the
   first proper notion of internal real sanctification; and although, in
   order of time, it doth not precede the other acts and parts of this
   work, yet in order of nature it is first proposed and apprehended. To
   be unclean absolutely and to be holy are universally opposed. Not to be
   purged from sin is an expression of an unholy person, as to be cleansed
   is of him that is holy. And this purification, or the effecting of this
   work of cleansing, is ascribed unto all the causes and means of
   sanctification; as, -- 1. Unto the Spirit, who is the principal
   efficient of the whole. Not that sanctification consists wholly herein,
   but firstly and necessarily it is required thereunto, Prov. xxx. 12;
   Ezek. xxxvi. 25, "I will sprinkle clean water upon you, and ye shall be
   clean: from all your filthiness, and from all your idols, will I
   cleanse you." That this sprinkling of clean water upon us is the
   communication of the Spirit unto us for the end designed, I have before
   evinced. It hath also been declared wherefore he is called "water," or
   compared thereunto. And the 27th verse shows expressly that it is the
   Spirit of God which is intended: "I will put my Spirit within you, and
   cause you to walk in my statutes." And that which he is thus in the
   first place promised for is the cleansing of us from the pollution of
   sin; which, in order of nature, is preposed unto his enabling us to
   walk in God's statutes, or to yield holy obedience unto him.

   To the same purpose, among many others, is that promise, Isa. iv. 4,
   "When the Lord shall have washed away the filth of the daughters of
   Zion, and shall have purged the blood of Jerusalem from the midst
   thereof by the Spirit of judgment, and by the Spirit of burning." Upon
   what ground the Spirit is compared to fire, and thence here called a
   "Spirit of burning," hath been also declared. In brief, fire and water
   were the means whereby all things were purified and cleansed typically
   in the law, Num. xxxi. 23; and the Holy Spirit being the principal
   efficient cause of all spiritual cleansing is compared to them both (by
   which his work was signified), and called by their names. See Mal. iii.
   2, 3. And "judgment" is frequently taken for holiness. "The Spirit of
   judgment," therefore, and the "Spirit of burning," is the Spirit of
   sanctification and purification. And he is here promised for the
   sanctification of the elect of God. And how shall he effect this work?
   He shall do it, in the first place, by "washing away their filth and
   purging away their blood;" -- that is, all their spiritual, sinful
   defilements.

   2. The application of the death and blood of Christ unto our souls, for
   our sanctification, by the Holy Ghost, is said to be for our cleansing
   and purging: Eph. v. 25, 26, "Christ loved the church, and gave himself
   for it; that he might sanctify and cleanse it with the washing of water
   by the word." 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. ii. 14. "The blood of Jesus Christ cleanseth us from all
   sin," 1 John i. 7. "He loved us, and washed us from our sins in his own
   blood," Rev. i. 5. "The blood of Christ purgeth our conscience from
   dead works to serve the living God," Heb. ix. 14. Respect, I
   acknowledge, in some of these places, may be had unto the expiation of
   the guilt of sin by the blood of Christ as offered in sacrifice, for so
   "by himself he purged our sins," Heb. i. 3; but as they all suppose a
   defilement in sin, so the most of them respect its cleansing by the
   application of the virtue of the blood of Christ unto our souls and
   consciences in our sanctification. And, --

   3. Moreover, where sanctification is enjoined us as our duty, it is
   prescribed under this notion of cleansing ourselves from sin: "Wash
   you, make you clean," Isa. i. 16. "O Jerusalem, wash thine heart from
   wickedness, that thou mayest be saved," Jer. iv. 14. "Having therefore
   these promises, let us cleanse ourselves from all filthiness of the
   flesh and spirit, perfecting holiness in the fear of God," 2 Cor. vii.
   1. "Every man that hath this hope in him purifieth himself," 1 John
   iii. 3; Ps. cxix. 9; 2 Tim. ii. 21. And the like expressions of this
   duty occur in other places.

   4. Answerable unto these promises and precepts, and in confirmation of
   them, we have the institution of the ordinance of baptism, the outward
   way and means of our initiation into the Lord Christ and the profession
   of the gospel, the great representation of the inward "washing of
   regeneration," Tit. iii. 5. Now this baptism, in the first place,
   expresseth the outward "putting away of the filth of the flesh," by
   external washing with material water, 1 Pet. iii. 21. And that which
   answers hereunto can be nothing but the inward purifying of our souls
   and consciences by the grace of the Spirit of God; that is, saith our
   apostle, the "putting off the body of the sins of the flesh," Col. ii.
   11, which contains the whole defilement and corruption of sin: and this
   also was typed out unto us by all the legal purifications of old.
   Wherefore, we shall do three things in the explication of this first
   branch of our sanctification:-- 1. Show that there is a spiritual
   pollution and defilement in sin; 2. Declare what it is, or wherein it
   doth consist; and, 3. Manifest how it is removed or washed away, and
   believers made holy thereby.

   For the first, it needs not much to be insisted on. Our minds and their
   conceptions are in these things to be regulated by divine revelation
   and expressions. And in the whole representation made unto us in the
   Scripture of the nature of sin, of our concernment therein, of the
   respect of God towards us on the account thereof, of the way and means
   whereby we may be delivered from it, there is nothing so much
   inculcated as its being filthy, abominable, full of defilement and
   pollution; which is set forth both in plain expressions and various
   similitudes. On the account hereof is it said to be "abhorred of God,
   the abominable thing which his soul hateth, which he cannot behold,
   which he cannot but hate and detest;" and it is compared to "blood,
   wounds, sores, leprosy, scum, loathsome diseases." With respect
   hereunto is it so frequently declared that we must be "washed, purged,
   purified, cleansed," as in the testimonies before cited, before we can
   be accepted with him or be brought to the enjoyment of him. And the
   work of the Spirit of Christ in the application of his blood unto us
   for the taking away of sin is compared to the effects of "fire, water,
   soap, nitre," everything that hath a purifying, cleansing faculty in
   it. These things so frequently occur in the Scripture, and testimonies
   concerning them are so multiplied, that it is altogether needless to
   produce particular instances. This is evident and undeniable, that the
   Scripture, which regulates our conceptions about spiritual things,
   expressly declares all sin to be "uncleanness," and every sinner to be
   "defiled" thereby, and all unsanctified persons to be "wholly unclean;"
   and how far these expressions are metaphorical, or wherein the metaphor
   doth consist, must be afterward declared.

   Besides, there is no notion of sin and holiness whereof believers have
   a more sensible, spiritual experience; for although they may not or do
   not comprehend the metaphysical notion or nature of this pollution and
   defilement of sin, yet they are sensible of the effects it produceth in
   their minds and consciences. They find that in sin which is attended
   with shame and self-abhorrency, and requires deep abasement of soul.
   They discern in it, or in themselves on the account of it, an
   unsuitableness unto the holiness of God, and an unfitness thereon for
   communion with him. Nothing do they more earnestly labour after in
   their prayers and supplications than a cleansing from it by the blood
   of Christ, nor are any promises more precious unto them than those
   which express their purification and purging from it; for these are
   they which, next unto their interest in the atonement made by the
   sacrifice of Christ, give them boldness in their approaches unto God.
   So our apostle fully expresseth it, Heb. x. 19-22: "Having therefore
   boldness to enter into the holiest by the blood of Jesus, by a new and
   living way, which he hath consecrated for us, through the veil, that is
   to say, his flesh; and having an high priest over the house of God; let
   us draw near with a true heart in full assurance of faith, having our
   hearts sprinkled from an evil conscience, and our bodies washed with
   pure water." The foundation of all our confidence in our access unto
   God, the right and title we have to approach unto him, is laid in the
   blood of Christ, the sacrifice he offered, the atonement he made, and
   the remission of sins which he obtained thereby: which effect of it he
   declares, verse 19, "Having boldness by the blood of Jesus." The way of
   our access is by pleading an interest in his death and suffering,
   whereby an admission and acceptance is consecrated for us: Verse 20,
   "By a new and living way, which he hath consecrated." And our
   encouragement to make use of this foundation and to engage in this way
   is taken from his discharge of the office of a high priest in our
   behalf: "Having an high priest over the house of God, let us draw
   near."

   But besides all this, when we come to an actual address unto God, that
   we may make use of the boldness given us in the full assurance of
   faith, it is moreover required that "our hearts be sprinkled, and our
   bodies washed;" -- that is, that our whole persons be purified from the
   defilement of sin by the sanctification of the Spirit. And this
   experience of believers we cannot only oppose unto and plead against
   the stupidity of such persons by whom these things are derided, but
   conclude from it that those who are unacquainted with it, in some
   degree of sincerity, are wholly uninterested in that evangelical
   holiness which we inquire after. We need not, therefore, farther labour
   in the confirmation of that concerning which the testimonies of
   Scripture are so multiplied, and whereof we have such undoubted
   experience.

   Secondly, The nature of this defilement of sin must be inquired into.
   1. By some it is reckoned unto guilt; for whereas the inseparable
   effects of guilt are shame and fear, whereby it immediately evidenced
   itself in our first parents, and shame, in particular, is from this
   filth of sin, it may be esteemed an adjunct thereof. Hence sin was said
   to be "purged by sacrifices" when its guilt was expiated; and Christ is
   said to "purge our sins by himself," -- that is, when he offered
   himself a sacrifice for us, chap. i. 3. And therefore it is granted,
   that so far as the filth of sin was taken away, not by actual
   purification, but by legal expiation, it is sin with its guilt that was
   intended. But the Scripture, as we have showed, intendeth more hereby,
   even such an internal, inherent defilement as is taken away by real
   actual sanctification, and no otherwise. 2. There are some especial
   sins which have a peculiar pollution and defilement attending them, and
   which thereon are usually called "uncleanness" in a peculiar manner.
   The ground hereof is in that of the apostle, 1 Cor. vi. 18: "Flee
   fornication. Every sin that a man doeth is without the body; but he
   that committeth fornication sinneth against his own body." All sins of
   that nature have a peculiar defilement and filth accompanying them. And
   holiness is sometimes mentioned in an opposition unto this especial
   pollution, 1 Thess. iv. 3. But yet this is not that which we inquire
   after, although it be included in it as one especial kind of it. That
   which we now consider always inseparably attends every sin as sin, as
   an adjunct or effect of it. It is the uncleanness of all sin, and not
   the sin of uncleanness, which we intend; and for the discovery of its
   proper nature we may observe, --

   (1.) That the pollution of sin is that property of it whereby it is
   directly opposed unto the holiness of God, and which God expresseth his
   holiness to be contrary unto. Hence he is said to be "of purer eyes
   than to behold evil, or to look on iniquity," Hab. i. 13. It is a thing
   vile and loathsome unto the eyes of his holiness, Ps. v. 4-6. So,
   speaking concerning it, he useth that pathetical dehortation, "Oh, do
   not this abominable thing that I hate," Jer. xliv. 4. And with respect
   unto his own holiness it is that he sets it forth by the names of all
   things which are vile, filthy, loathsome, offensive, -- everything that
   is abominable. It is so to him, as he is infinitely pure and holy in
   his own nature. And that consideration which ingenerates shame and
   self-abhorrency on the account of the defilement of sin is taken
   peculiarly from the holiness of God. Hence it is that persons are so
   often said to "blush," to be "ashamed," to be "filled with confusion of
   face," to be "vile," to be "abased in their own sight," under a sense
   and apprehension of this filth of sin.

   (2.) The holiness of God is the infinite, absolute perfection and
   rectitude of his nature, as the eternal original cause and pattern of
   truth, uprightness, and rectitude in all. And this holiness doth God
   exert, as in all he doth, naturally and necessarily, so particularly in
   his law; which is therefore good, holy, and perfect, because it
   represents the holiness of God, which is impressed on it. God might not
   have made any creature nor given a law, which are free acts of his
   will; but on supposition he would do so, it was absolutely necessary
   from his own nature that this law of his should be holy. And,
   therefore, whatever is contrary unto or different from the law of God
   is so unto and from the holiness of God himself. Hence it follows, --

   (3.) That this defilement and pollution of sin is that pravity,
   disorder, and shameful crookedness that is in it, with respect unto the
   holiness of God as expressed in the law.

   Sin is either original or actual. Original sin is the habitual
   inconformity of our natures unto the holiness of God expressed in the
   law of creation. Actual sin is our inconformity to God and his holiness
   expressed in the particular commands of the law. The nature of all sin,
   therefore, consists in its enmity, its inconformity to the rule. Now,
   this rule, which is the law, may be considered two ways, which give a
   twofold respect, or inseparable consequent or adjunct, unto every
   sin:--

   [1.] As it expresseth the authority of God in its precepts and
   sanction. Hence guilt inseparably follows every sin, which is the
   respect it induceth on the sinner unto the law, upon the account of the
   authority of the Lawgiver. The act of sin passeth away, but this guilt
   abideth on the person, and must do so, until the law be satisfied, and
   the sinner thereon absolved. This naturally produceth fear, which is
   the first expression of a sense of guilt. So Adam expressed it upon his
   sin: "I heard thy voice, and I was afraid," Gen. iii. 10.

   [2.] The law may be considered as it expresseth the holiness of God and
   his truth; which it was necessary, from the nature of God, that it
   should do. Hence there is in sin a peculiar inconformity to the
   holiness of God; which is the "macula," the "spot," "stain," and
   "filth" of it; which are inseparable from it whilst God is holy, unless
   it be purged and done away, as we shall show. And this is inseparably
   attended with shame; which is the expression of a sense of this filth
   of sin. So Adam upon his sin had his eyes open to see his nakedness,
   and was filled with shame. This is the order of these things:-- God,
   who is the object of our obedience and sin, is considered as the
   supreme lawgiver. On his law he hath impressed his authority and his
   holiness. Sin, with respect unto his authority, is attended with guilt;
   and this, in the conscience of the sinner, produceth fear: as it
   respects the holiness of God, it is attended with filth or uncleanness;
   and this produceth shame. And the ultimate effects of it are, on the
   first account, "poena sensus;" on the other, "poena damni." This,
   therefore, is the spot, the stain, the pollution of sin, which is
   purged in our sanctification, -- the perverse disorder and shameful
   crookedness that is in sin with respect unto the holiness of God.

   And herein there is a real filthiness, but spiritual, which is compared
   with and opposed unto things materially and carnally so. "Not that
   which goeth into a man," meat of any sort, "defileth him," saith our
   Saviour, "but that which cometh out of the heart," -- that is,
   spiritually, with respect unto God, his law and holiness. And as men
   are taught the guilt of sin by their own fear, which is the inseparable
   adjunct of it, so are they taught the filth of sin by their own shame,
   which unavoidably attends it. To instruct us herein is one end of the
   law and the gospel; for in the renovation of the law, which was added
   to the promise "because of transgressions," Gal. iii. 19, and in the
   institutions annexed unto it, God designed to instruct us farther in
   them both, with the ways whereby we may be freed from them. In the
   doctrine of the law, with the sanction and curse of it, and the
   institution of sacrifices to make atonement for sin, God declared the
   nature of guilt and its remedy. By the same law, and by the institution
   of sundry ordinances for purification and cleansing, as also by
   determining sundry ceremonial defilements, he makes known the nature of
   this filth and its remedy. To what end were so many meats and drinks,
   so many diseases and natural distempers, so many external fortuitous
   accidents, as touching the dead, and the like, made religiously unclean
   by the law? It was to no other but to teach us the nature of the
   spiritual defilement of sin. And to the same end, together with a
   demonstration of the relief and remedy thereof, were the ordinances of
   purification instituted; which, as they were outward and carnal, purged
   those uncleannesses, as they also were outward and carnal, made so by
   the law. But internal and spiritual things were taught and prefigured
   hereby, yea, wrought and effected, by virtue of their typical relation
   to Christ, as the apostle teacheth: Heb. ix. 13, 14, "If the blood of
   bulls and of goats, and the ashes of an heifer sprinkling the unclean,
   sanctifieth to the purifying of the flesh: how much more shall the
   blood of Christ purge your conscience from dead works to serve the
   living God?" And hence the whole work of sanctification is expressed by
   "opening a fountain for sin and for uncleanness;" that is, the purging
   of them away, Zech. xiii. 1. So is it in the gospel, where the blood of
   Christ is said to "purge" our sins with respect to guilt, and to "wash"
   our souls with respect to filth. Yea, so inseparable is this filth from
   sin, and shame from filth, that wherever abides a sense of sin, there
   is a sense of this filth with shame. The very heathen, who had only the
   workings of their minds and consciences for their guide, were never
   able to quit themselves from a sense of this pollution of sin; and
   thence proceeded all those ways of lustration, purgation, and
   cleansing, by washings, sacrifices, and mysterious ceremonious
   observances, which they had invented. It remains, therefore, only that
   we inquire a little into the reasons and causes why this pravity of sin
   and discrepancy from the holiness of God is such a defilement of our
   natures, and so inseparably attended with shame; for without the
   consideration hereof we can never understand the true nature of
   sanctification and holiness. And it will, also, then yet farther appear
   how openly they betray their prodigious ignorance of these things who
   pretend that all grace consists in the practice of moral virtues. And
   we may to this purpose observe, --

   1. That the spiritual beauty and comeliness of the soul consists in its
   conformity unto God. Grace gives beauty. Hence it is said of the Lord
   Christ that he is "fairer," or more beautiful, "than the children of
   men," and that because "grace was poured into his lips," Ps. xlv. 2.
   And when the church is furnished or adorned with his graces, he affirms
   her to be "fair and comely," Cant. i. 5, vi. 4, vii. 6. Christ by
   washing of it takes away its "spots and wrinkles," rendering it
   beautiful, -- that is, "holy and without blemish," Eph. v. 27. And this
   beauty originally consisted in the image of God in us, which contained
   the whole order, harmony, and symmetry of our natures, in all their
   faculties and actions, with respect unto God and our utmost end. That,
   therefore, which is contrary hereunto, as is all and every sin, hath a
   deformity in it, or brings spots, stains, and wrinkles on the soul.
   There is in sin all that is contrary to spiritual beauty and
   comeliness, to inward order and glory; and this is the filth and
   pollution of it.

   2. Holiness and conformity to God is the honour of our souls. It is
   that alone which makes them truly noble; for all honour consists in an
   accession unto him who is the only spring and absolute possessor of all
   that is so, in whom alone is originally and perfectly all being and
   substance. Now, this we have alone by holiness, or that image of God
   wherein we are created. Whatever is contrary hereunto is base, vile,
   and unworthy. This is sin; which is, therefore, the only base thing in
   nature. Hence it is said of some great sinners that they had "debased
   themselves to hell," Isa. lvii. 9. This belongs to the pollution of
   sin, -- that it is base, vile, unworthy, dishonouring the soul, filling
   it with shame in itself and contempt from God; and there are no
   persons, who are not absolutely hardened, but are in their own minds
   and consciences sensible of this baseness of sin, as they are also of
   the deformity that is in it. When men's eyes are opened to see their
   nakedness, how vile and base they have made themselves by sin, they
   will have a sense of this pollution not easily to be expressed. And
   from hence it is that sin hath the properties and effects of
   uncleanness in the sight of God and in the conscience of the sinner:--
   God abhors, loathes it, accounts it an abominable thing, as that which
   is directly contrary to his holiness, which, as impressed on the law,
   is the rule of purity, integrity, spiritual beauty, and honour; and in
   the conscience of the sinner it is attended with shame, as a thing
   deformed, loathsome, vile, base, and dishonourable. See Jer. ii. 26.

   In all in whom it is, I say, unless they are blind and obdurate, it
   fills them with shame. I speak not of such as are little or not at all
   spiritually sensible of sin or any of its properties, who fear not
   because of its guilt, nor are disquieted by its power, nor acquainted
   with its fomes or disposition to evil, and so not ashamed of its filth;
   much less of such as are given over to work all uncleanness with
   delight and greediness, wallowing in the pollution of it, like the sow
   in the mire, who not only do the things which God abhorreth, but also
   have pleasure in them that do them; but those I intend who have the
   least real conviction of the nature and tendency of sin, who are all,
   in one degree or other, ashamed of it as a filthy thing. And a casting
   off of outward shame, that is so from its object, or shame with respect
   unto the conscience and judgment of human kind, -- as those do who
   "proclaim their sins as Sodom, and hide them not," -- is the highest
   aggravation of sinning and contempt of God; and the casting out of
   inward shame, with respect unto the divine omniscience, is the highest
   evidence of a reprobate mind. But in all others, who have more light
   and spiritual sense, it produceth shame and self-abhorrency, which hath
   always a respect unto the holiness of God; as Job xlii. 5, 6. They see
   that in sin which is so vile, base, and filthy, and which renders them
   so, that, like unto men under a loathsome disease, they are not able to
   bear the sight of their own sores, Ps. xxxviii. 5. God detesteth,
   abhorreth, and turneth from sin as a loathsome thing, and man is filled
   with shame for it; it is, therefore, filthy. Yea, no tongue can express
   the sense which a believing soul hath of the uncleanness of sin with
   respect unto the holiness of God. And this may suffice to give a little
   prospect into the nature of this defilement of sin, which the Scripture
   so abundantly insisteth on, and which all believers are so sensible of.

   This pravity or spiritual disorder with respect unto the holiness of
   God, which is the shameful defilement of sin, is twofold:-- 1. That
   which is habitual in all the faculties of our souls by nature, as they
   are the principle of our spiritual and moral operations. They are all
   shamefully and loathsomely depraved, out of order, and no way
   correspondent unto the holiness of God. Hence by nature we are wholly
   unclean; -- who can bring a clean thing out of that which is unclean?
   And this uncleanness is graphically expressed under the similitude of a
   wretched, polluted infant, Ezek. xvi. 3-5. 2. That which is actual in
   all the actings of our faculties as so defiled, and as far as they are
   so defiled; for, -- (1.) Be any sin of what nature it will, there is a
   pollution attending it. Hence the apostle adviseth us to "cleanse
   ourselves from all pollutions of the flesh and spirit," 2 Cor. vii. 1.
   The sins that are internal and spiritual, as pride, self-love,
   covetousness, unbelief, have a pollution attending them, as well as
   those which are fleshly and sensual. (2.) So far as any thing of this
   pravity or disorder mixeth itself with the best of our duties, it
   renders both us and them unclean: Isa. lxiv. 6, "We are all as an
   unclean thing, and all our righteousnesses are as filthy rags."

   This uncleanness as it is habitual, respecting our natural defilement,
   is equal in and unto every one that is born into the world; we are by
   nature all alike polluted, and that to the utmost of what our nature is
   capable. But with respect unto actual sins it is not so; for in them it
   hath various degrees and aggravations, even as many as sin itself
   hath:-- 1. The greater the sin is from its nature or circumstances, the
   greater is the defilement wherewith it is attended. Hence there is no
   sin expressed under such terms of filthiness and abhorrence as
   idolatry, which is the greatest of sins. See Ezek. xvi. 36, 37. Or, 2.
   There is an aggravation of it when the whole person is defiled, as it
   is in the case of fornication, before instanced in. 3. It is heightened
   by a continuance in sin, whereby an addition is made to its pollution
   every day, and which is called "wallowing in the mire," 2 Pet. ii. 22.

   I have in this whole discourse but touched upon this consideration of
   sin, which the Scripture so frequently mentions and inculcates; for as
   all the first institutions of divine worship recorded therein had some
   respect hereunto, so the last rejection of obstinate sinners mentioned
   in it is, "He which is filthy," or unclean, "let him be filthy still,"
   Rev. xxii. 11. Neither is there any notion of sin, whereby God would
   convey an apprehension of its nature and an abhorrency thereof unto our
   minds and consciences, so frequently insisted on as is this of its
   pollution. And in order to our use of it unto the discovery of the
   nature of holiness, we may yet observe these three [five?] things:--

   1. Where this uncleanness abideth unpurged, there neither is nor can be
   any true holiness at all, Eph. iv. 22-24; for it is universally opposed
   unto it, -- it is our unholiness. Where, therefore, it is absolute, and
   purified in no measure or degree, there is no work of sanctification,
   no holiness so much as begun; for in the purging hereof it makes its
   entrance upon the soul, and its effect therein is the first beginning
   of holiness in us. I acknowledge that it is not in any at once
   absolutely and perfectly taken away in this world; for the work of
   purging it is a continued act, commensurate unto the whole work of our
   sanctification: and, therefore, they who are truly sanctified and holy
   are yet deeply sensible of the remainder of it in themselves, do
   greatly bewail it, and earnestly endeavour after the removal of it. But
   there is an initial, real, sincere, and (as to all the faculties of the
   soul) universal purging of it, which belongs to the nature and essence
   of holiness, begun and carried on, though not absolutely perfected, in
   this life. And men who pretend unto a grace and holiness that should
   consist in moral virtue only, without a supposition of and respect unto
   the purification of this pollution of sin, do but deceive their own
   souls and others, so far as any are forsaken of God to give credit unto
   them. The virtues of men not purged from the uncleanness of their
   natures are an abomination to the Lord, Tit. i. 15.

   2. Unless this uncleanness of sin be purged and washed away, we can
   never come unto the enjoyment of God: "Nothing that defileth shall in
   any wise enter into the new Jerusalem," Rev. xxi. 27. To suppose that
   an unpurified sinner can be brought unto the blessed enjoyment of God,
   is to overthrow both the law and the gospel, and to say that Christ
   died in vain. It is, therefore, of the same importance with the
   everlasting salvation of our souls to have them purged from sin.

   3. We are not able of ourselves, without the especial aid, assistance,
   and operation of the Spirit of God, in any measure or degree to free
   ourselves from this pollution, neither that which is natural and
   habitual nor that which is actual. It is true, it is frequently
   prescribed unto us as our duty, -- we are commanded to "wash
   ourselves," to "cleanse ourselves from sin," to "purge ourselves" from
   all our iniquities, and the like, frequently; but to suppose that
   whatever God requireth of us that we have power of ourselves to do, is
   to make the cross and grace of Jesus Christ of none effect. Our duty is
   our duty, constituted unalterably by the law of God, whether we have
   power to perform it or no, seeing we had so at our first obligation by
   and unto the law, which God is not obliged to bend unto a conformity to
   our warpings, nor to suit unto our sinful weaknesses. Whatever,
   therefore, God worketh in us in a way of grace, he prescribeth unto us
   in a way of duty, and that because although he do it in us, yet he also
   doth it by us, so as that the same work is an act of his Spirit and of
   our wills as acted thereby. Of ourselves, therefore, we are not able,
   by any endeavours of our own, nor ways of our own finding out, to
   cleanse ourselves from the defilement of sin. "If I be wicked," saith
   Job, "why then labour I in vain? If I wash myself with snow water, and
   make my hands never so clean, yet shalt thou plunge me in the ditch,
   and mine own clothes shall make me to be abhorred," chap. ix. 29-31.
   There may be ways and means used whereby an appearance of washing and
   cleansing may be made; but when things come to be tried in the sight of
   God, all will be found filthy and unclean. In vain, saith the prophet,
   shalt thou take to thyself soap and much nitre, thou shalt not be
   purged, Jer. ii. 22. The most probable means of cleansing, and the most
   effectual in our judgment, however multiplied, shall fail in this case.
   Some speak much of "washing away their sins by the tears of
   repentance;" but repentance as prescribed in the Scripture is of
   another nature, and assigned unto another end. And for men's tears in
   this matter, they are but "soap and nitre," which, howsoever
   multiplied, will not produce the effect intended; and therefore doth
   God, in places of Scripture innumerable, take this to himself as the
   immediate effect of his Spirit and grace, -- namely, to "cleanse us
   from our sins and our iniquities."

   4. The institutions of the law for this end, to purge uncleanness,
   could not of themselves reach thereunto. They did, indeed, purify the
   unclean legally, and sanctified persons as to the "purifying of the
   flesh," Heb. ix. 13, so that they should not on their account be
   separated from their privileges in the congregation and the worship of
   God; but of themselves they could go no farther, chap. x. 1-4, only
   they did typify and signify that whereby sin was really cleansed. But
   the real stain is too deep to be taken away by any outward ordinances
   or institutions; and therefore God, as it were, rejecting them all,
   promiseth to open another fountain to that purpose, Zech. xiii. 1.
   Wherefore, --

   5. There is a great emptiness and vanity in all those aids and reliefs
   which the papal church hath invented in this case. Sensible they are of
   the spot and stain that accompanies sin, of its pollution and
   defilement, which none can avoid whose consciences are not utterly
   hardened and blinded; but they are ignorant of the true and only means
   and remedy thereof. And, therefore, as in the work of justification,
   being ignorant of the righteousness of God, and going about to
   establish their own righteousness, they submit not themselves to the
   righteousness of God, as the apostle spake of their predecessors; so in
   the work of sanctification, being ignorant of the ways of the working
   of the Spirit of grace and efficacy of the blood of Christ, they go
   about to set up their own imaginations, and submit not themselves unto
   a compliance with the grace of God. Thus, in the first place, they
   would (at least the most of them would) have the whole uncleanness of
   our natures to be washed away by baptism, "virtute operis operati." The
   ordinance being administered, without any more to do, or any previous
   qualifications of the person, internal or external, the filth of
   original sin is washed away; though it fell not out so with Simon
   Magus, who, notwithstanding he was baptized by Philip the evangelist,
   and that upon his visible profession and confession, yet continued "in
   the gall of bitterness and bond of iniquity," and was therefore
   certainly not cleansed from his sins. But there is a cleansing in
   profession and signification, and there is a cleansing in the reality
   of sanctification. The former doth accompany baptism when it is rightly
   administered. With respect hereunto are men said to be "purged from
   their old sins," -- that is, to have made a profession, and have had a
   fair representation thereof in being made partakers of the outward sign
   of it, -- 2 Pet. i. 9; as also to escape the "pollutions of the world"
   and the "lusts of the flesh," chap. ii. 18, 20. But all this may be,
   and yet sin not be really purged; for not only the "outward washing of
   regeneration" in the pledge of it, but the "internal renovation of the
   Holy Ghost," is required thereunto, Tit. iii. 5. But having thus
   shifted themselves of the filth of original sin, as easily as a man may
   put off his clothes when they are foul, they have found out many ways
   whereby the ensuing defilements that attend actual sins may be purged
   or done away. There is the sprinkling of holy water, confession to a
   priest, penances, in fasting and some other abstinences, that are
   supposed to be of wonderful virtue to this end and purpose. And I do
   acknowledge that the one art of confession is really the greatest
   invention to accommodate the inclinations of all flesh that ever this
   world was acquainted withal: for as nothing is so suited unto all the
   carnal interests of the priests, be they what they will, nor so secures
   them a veneration in the midst of their looseness and worthless
   conversation; so for the people, who, for the most part, have other
   business to do than long to trouble themselves about their sins, or
   find it uneasy to be conversant about their guilt and the consequences
   of it in their minds, it is such an expedite course of absolute
   exoneration, that they may be free for other sins or businesses, to
   deposit them wholly and safely with a priest, that nothing equal unto
   it could ever have been invented; -- for the real way of dealing with
   God by Jesus Christ in these things, with endeavours of a participation
   in the sanctifying, cleansing work of the Holy Ghost, is long, and very
   irksome to flesh and blood, besides that it is intricate and foolish
   unto natural darkness and unbelief. But yet it so falls out that, after
   all these inventions, they can come to no perfect rest or satisfaction
   in their own minds. They cannot but find by experience that their sores
   sometimes break forth through all these sorry coverings, unto their
   annoyance; and their defilements yet fill them with shame, as well as
   the guilt of sin doth with fear. Wherefore they betake themselves to
   their sheet-anchor in this storm, -- in the relief which they have
   provided in another world, when, let men find themselves never so much
   mistaken, they cannot complain of their disappointments. This is in
   their purgatory, whereunto they must trust at last for the cancelling
   of all their odd scores, and purging away that filth of sin which they
   have been unwilling to part withal in this world. But as this whole
   business of purgatory is a groundless fable, an invention set up in
   competition with and opposition unto the sanctification of the Spirit
   and cleansing virtue of the blood of Christ, as a matter of unspeakably
   more profit and secular advantage unto those who have its management
   committed unto them; so it is as great an encouragement unto unholiness
   and a continuance in sin for those who believe it, and at the same time
   love the pleasures of sin (which are the generality of their church),
   as ever was or can be found out or made use of: for, to come with a
   plain, downright dissuasure from holiness and encouragement unto sin is
   a design that would absolutely defeat itself, nor is capable of making
   impression on them who retain the notion of a difference between good
   and evil; but this side-wind, that at once pretends to relieve men from
   the filth of sin, and keeps them from the only ways and means whereby
   it may be cleansed, insensibly leads them into a quiet pursuit of their
   lusts, under an expectation of relief when all is past and done.
   Wherefore, setting aside such vain imaginations, we may inquire into
   the true causes and ways of our purification from the uncleanness of
   sin described, wherein the first part of our sanctification and the
   foundation of our holiness doth consist.
     __________________________________________________________________

Chapter V. The filth of sin purged by the Spirit and the blood of Christ.

   Purification of the filth of sin the first part of sanctification --
   How it is effected -- The work of the Spirit therein -- Efficacy of the
   blood of Christ to that purpose -- The blood of his sacrifice intended
   -- How that blood cleanseth sin -- Application unto it, and application
   of it by the Spirit -- Wherein that application consists -- Faith the
   instrumental cause of our purification, with the use of afflictions to
   the same purpose -- Necessity of a due consideration of the pollution
   of sin -- Considerations of the pollution and purification of sin
   practically improved -- Various directions for a due application unto
   the blood of Christ for cleansing -- Sundry degrees of shamelessness in
   sinning -- Directions for the cleansing of sin continued --
   Thankfulness for the cleansing of sin, with other uses of the same
   consideration -- Union with Christ, how consistent with the remainders
   of sin -- From all that, differences between evangelical holiness and
   the old nature asserted.

   Thirdly, The purging of the souls of them that believe from the
   defilements of sin is, in the Scripture, assigned unto several causes
   of different kinds; for the Holy Spirit, the blood of Christ, faith,
   and afflictions, are all said to cleanse us from our sins, but in
   several ways, and with distinct kinds of efficacy. The Holy Spirit is
   said to do it as the principal efficient cause; the blood of Christ as
   the meritorious procuring cause; faith and affliction as the
   instrumental causes, -- the one direct and internal, the other external
   and occasional.

   I. That we are purged and purified from sin by the Spirit of God
   communicated unto us hath been before in general confirmed by many
   testimonies of the holy Scriptures. And we may gather, also, from what
   hath been spoken, wherein this work of his doth consist; for, --

   1. Whereas the spring and fountain of all the pollution of sin lies in
   the depravation of the faculties of our natures, which ensued on the
   loss of the image of God, he renews them again by his grace, Tit. iii.
   5. Our want of due answering unto the holiness of God, as represented
   in the law, and exemplified in our hearts originally, is a principal
   part and universal cause of our whole pollution and defilement by sin;
   for when our eyes are opened to discern it, this is that which in the
   first place filleth us with shame and self-abhorrency, and that which
   makes us so unacceptable, yea, so loathsome to God. Who is there who
   considereth aright the vanity, darkness, and ignorance of his mind, the
   perverseness and stubbornness of his will, with the disorder,
   irregularity, and distemper of his affections, with respect unto things
   spiritual and heavenly, who is not ashamed of, who doth not abhor
   himself? This is that which hath given our nature its leprosy, and
   defiled it throughout. And I shall crave leave to say, that he who hath
   no experience of spiritual shame and self-abhorrency, upon the account
   of this inconformity of his nature and the faculties of his soul unto
   the holiness of God, is a great stranger unto this whole work of
   sanctification. Who is there that can recount the unsteadiness of his
   mind in holy meditation, his low and unbecoming conceptions of God's
   excellencies, his proneness to foolish imaginations and vanities that
   profit not, his aversion to spirituality in duty and fixedness in
   communion with God, his proneness to things sensual and evil, all
   arising from the spiritual irregularity of divine purity and holiness,
   is sensible of his own vileness and baseness, and is ofttimes deeply
   affected with shame thereon? Now, this whole evil frame is cured by the
   effectual working of the Holy Ghost in the rectifying and renovation of
   our natures. He giveth a new understanding, a new heart, new
   affections, renewing the whole soul into the image of God, Eph. iv. 23,
   24; Col. iii. 10. The way whereby he doth this hath been before so
   fully declared, in our opening of the doctrine of regeneration, that it
   need not be here repeated. Indeed, our original cleansing is therein,
   where mention is made of the "washing of regeneration," Tit. iii. 5.
   Therein is the image of God restored unto our souls. But we consider
   the same work now as it is the cause of our holiness. Look, then, how
   far our minds, our hearts, our affections, are renewed by the Holy
   Ghost, so far are we cleansed from our spiritual habitual pollution.
   Would we be cleansed from our sins, -- that which is so frequently
   promised that we shall be, and so frequently prescribed as our duty to
   be, and without which we neither have not can have any thing of true
   holiness in us, -- we must labour after and endeavour to grow in this
   renovation of our natures by the Holy Ghost. The more we have of saving
   light in our minds, of heavenly love in our wills and affections, of a
   constant readiness unto obedience in our hearts, the more pure are we,
   the more cleansed from the pollution of sin. The old principle of
   corrupted nature is unclean and defiling, shameful and loathsome; the
   new creature, the principal of grace implanted in the whole soul by the
   Holy Ghost, is pure and purifying, clean and holy.

   2. The Holy Ghost doth purify and cleanse us by strengthening our souls
   by his grace unto all holy duties and against all actual sins. It is by
   actual sins that our natural and habitual pollution is increased.
   Hereby some make themselves base and vile as hell. But this also is
   prevented by the gracious actings of the Spirit. Having given us a
   principle of purity and holiness, he so acts it in duties of obedience
   and in opposition unto sin as that he preserves the soul free from
   defilements, or pure and holy, according to the tenor of the new
   covenant; that is, in such measure and to such a degree as universal
   sincerity doth require. But it may be yet said that indeed hereby he
   makes us pure, and prevents many future defilements, yet how is the
   soul freed from those it hath contracted before this work upon it, or
   those which it may and doth unavoidably afterward fall into; for as
   there is no man that doeth good and sinneth not, so there is none who
   is not more or less defiled with sin whilst he is in the body here in
   this world? The apostle answereth this objection or inquiry, 1 John i.
   7-9, "If we say we have no sin, we deceive ourselves, and the truth is
   not in us." But if sin be in us we are defiled, and how shall we be
   cleansed? "God is just to forgive us our sins, and to cleanse us from
   all unrighteousness." But how may this be done, by what means may it be
   accomplished? "The blood of Jesus Christ his Son cleanseth us from all
   sin."

   II. It is, therefore, the blood of Christ, in the second place, which
   is the meritorious procuring, and so the effective cause, that
   immediately purgeth us from our sins, by an especial application of it
   unto our souls by the Holy Ghost. And there is not any truth belonging
   unto the mystery of the gospel which is more plainly and evidently
   asserted, as hath in part been made to appear before: "The blood of
   Jesus Christ cleanseth us from all sin," 1 John i. 7; "He hath washed
   us from our sins in his own blood," Rev. i. 5; "The blood of Christ
   purgeth our conscience from dead works, that we may serve the living
   God," Heb. ix. 14; "He gave himself for the church, that he might
   sanctify and cleanse it," Eph. v. 25, 26; to "purify to himself a
   peculiar people," Tit. ii. 14. Besides, whatever is spoken in the whole
   Scripture concerning purifying the unclean, the leprous, the defiled,
   by sacrifices or other instruments of the Old Testament, it is all
   instructive in and directive unto the purifying nature of the blood of
   Christ, from whence alone these institutions had their efficacy; and
   the virtue of it is promised under that notion, Zech. xiii. 1. And this
   the faith and experience of all believers doth confirm; for they are no
   imaginations of their own, but what, being built on the truth and
   promises of God, yield sensible [felt] spiritual relief and refreshment
   unto their souls. This they believe, this they pray for, and find the
   fruits and effects of it in themselves. It may be some of them do not,
   it may be few of them do, comprehend distinctly the way whereby and the
   manner how the blood of Christ, so long since shed and offered, should
   cleanse them now from their sins; but the thing itself they do believe
   as it is revealed, and find the use of it in all wherein they have to
   do with God. And I must say (let profane and ignorant persons, whilst
   they please, deride what they understand not, not are able to disprove)
   that the Holy Spirit of God, which leadeth believers in to all truth,
   and enableth them to pray according to the mind and will of God, doth
   guide them, in and by the working and experience of faith, to pray for
   those things the depths of whose mysteries they cannot comprehend. And
   he who well studieth the things which he is taught of the Spirit to ask
   of God, will find a door opened to much spiritual wisdom and knowledge;
   for (let the world rage on) in those prayers which believers are taught
   and enabled unto by the Holy Ghost helping of them as a Spirit of
   supplication, there are two things inexpressible:-- First, the inward
   labouring and spiritual working of the sanctified heart and affections
   towards God; wherein consist those "groanings that cannot be uttered,"
   Rom. viii. 26. God alone sees, and knows, and understands the fervent
   workings of the new creature, when acted by the Holy Ghost in
   supplications; and so it is added in the next words, verse 27, "And he
   that searcheth the hearts knoweth" ti to phronema tou Pneumatos, "what
   is the meaning of the Spirit," what it favours and inclines unto. It is
   not any distinct or separate acting of the Spirit by himself that is
   intended, but what and how he works in the hearts of believers as he is
   a Spirit of grace and supplication; and this is known only unto him who
   is the Searcher of hearts, and as he is so. And he knoweth what is the
   bent, frame, inclination, and acting of the inward man in prayer, from
   the power of the Spirit; which they themselves in whom they are wrought
   do not fathom or reach the depth of. This he doth in the subject of
   prayer, the hearts and minds of believers; the effects of his operation
   in them are inexpressible. Secondly, As to the object of prayer, or
   things prayed for, he doth in and by the word so represent and exhibit
   the truth, reality, subsistence, power, and efficacy of spiritual,
   mysterious things, unto the faith and affectations of believers, that
   they have a real and experimental sense of, do mix faith with, and are
   affected by, those things now made nigh, now realized unto them, which,
   it may be, they are not able doctrinally and distinctly to explain in
   their proper notions. And thus do we ofttimes see men low and weak in
   their notional apprehension of things, yet in their prayers led into
   communion with God in the highest and holiest mysteries of his grace,
   having an experience of the life and power of the things themselves in
   their own hearts and souls; and hereby do their faith, love, affiance,
   and adherence unto God, act and exercise themselves. So it is with them
   in this matter of the actual present purifying of the pollutions of sin
   by the blood of Jesus Christ, the way whereof we shall now briefly
   inquire into:--

   1. Therefore, by the blood of Christ herein in intended the blood of
   his sacrifice, with the power, virtue, and efficacy thereof. And the
   blood of a sacrifice fell under a double consideration:-- (1.) As it
   was offered unto God to make atonement and reconciliation; (2.) As it
   was sprinkled on other things for their purging and sanctification.
   Part of the blood in every propitiatory sacrifice was still to be
   sprinkled round about the altar, Lev. i. 11; and in the great sacrifice
   of expiation, some of the blood of the bullock was to be sprinkled
   before the mercy-seat seven times, chap. xvi. 14. This our apostle
   fully expresseth in a great and signal instance: Heb. ix. 19, 20, 22,
   "When Moses had spoken every precept to all the people according to the
   law, he took the blood of calves and of goats, with water, and scarlet
   wool, and hyssop, and sprinkled both the book and all the people,
   saying, This is the blood of the testament which God hath enjoined unto
   you. ... And almost all things are by the law purged with blood."
   Wherefore, the blood of Christ, as it was the blood of his sacrifice,
   hath these two effects, and falls under this double consideration:--
   (1.) As he offered himself by the eternal Spirit unto God to make an
   atonement for sin, and procure eternal redemption; (2.) As it is
   sprinkled by the same Spirit on the consciences of believers, to purge
   them from dead works, as Heb. ix. 12-14. And hence it is called, with
   respect unto our sanctification, "The blood of sprinkling," chap. xii.
   24; for we have the "sanctification of the Spirit unto obedience
   through the sprinkling of the blood of Jesus Christ," 1 Pet. i. 2.

   2. The blood of Christ in his sacrifice is still always and continually
   in the same condition, of the same force and efficacy, as it was in
   that hour wherein it was shed. The blood of other sacrifices was always
   to be used immediately upon its effusion; for if it were cold and
   congealed it was of no use to be offered or to be sprinkled. Blood was
   appointed to make atonement, as the life or animal spirits were in it,
   Lev. xvii. 11. But the blood of the sacrifice of Christ is always hot
   and warm, having the same spirits of life and sanctification still
   moving in it. Hence the zosa kai prosphatos, Heb. x. 20, -- always
   living, and yet always as newly slain. Every one, therefore, who at any
   time hath an especial actual interest in the blood of Christ, as
   sacrificed, hath as real a purification from the defilement of sin as
   he had typically who stood by the priest and had blood or water
   sprinkled on him; for the Holy Ghost diligently declares that whatever
   was done legally, carnally, or typically, by any of the sacrifices of
   old at any time, as to the expiation or purification of sin, that was
   all done really and spiritually by that one sacrifice, -- that is, the
   offering and sprinkling of the blood of Christ, -- and abideth to be so
   done continually. To this purpose is the substance of our apostle's
   discourse in the ninth and tenth chapters of the Epistle to the
   Hebrews. And they had various sorts of sacrifices, wherein to this end
   the blood of them was sprinkled, they being propitiatory in their
   offering; as, -- (1.) There was the tmyd?, or continual burnt-offering
   of a lamb or kid for the whole congregation, morning and evening, whose
   blood was sprinkled as at other times. And hereby the habitual
   purification of the congregation, that they might be holy to the Lord,
   and their cleansing from the daily incursions of secret and unknown
   sins, was signified and carried on. (2.) On the Sabbath-day this juge
   sacrificium was doubled morning and evening, denoting a peculiar and
   abounding communication of mercy and purging grace, through the
   administration of instituted ordinances, on that day. (3.) There was
   the great annual sacrifice at the feast of expiation, when, by the
   sacrifice of the sin-offering and the scape-goat, the whole
   congregation were purged from all their known and great sins, and
   recovered into a state of legal holiness; and other stated sacrifices
   there were. (4.) There were occasional sacrifices for every one,
   according as he found his condition to require; for those who were
   clean one day, yea, one hour, might by some miscarriage or surprisal be
   unclean the next. But there was a way continually ready for any man's
   purification, by his bringing his offering unto that purpose. Now, the
   blood of Christ must continually, and upon all occasions, answer unto
   all these, and accomplish spiritually what they did legally effect and
   typically represent. This our apostle asserts and proves, Heb. ix.
   9-14. Thereby is the gradual carrying on of our sanctification
   habitually effected, which was signified by the continual daily
   sacrifice. From thence is especial cleansing virtue communicated unto
   us by the ordinances of the gospel, as is expressly affirmed, Eph. v.
   25, 26, denoted by the doubling of the daily sacrifice on the Sabbath.
   By it we are purged from all our sins whatever, great or small, as was
   typified in the great sacrifice on the day of expiation. And unto him
   have we continual recourse upon all occasions of our spiritual
   defilements whatever. So was his blood, as to its purifying virtue, to
   answer and accomplish all legal institutions. Especially it doth so
   that of the "ashes of the red heifer," Num. xix., which was a standing
   ordinance, whereby every one who was any way defiled might immediately
   be cleansed; and he who would not make application thereunto was to be
   cut off from the people, verse 20. And it is no otherwise with respect
   unto the blood of Christ in our spiritual defilements; thence it is
   called "a fountain opened for sin and for uncleanness," Zech. xiii. 1.
   And he who neglects to make application thereunto shall perish in his
   uncleanness, and that eternally.

   Farther to clear this whole matter, two things are to be inquired
   into:-- (1.) How the blood of Christ doth thus cleanse us from our
   sins, or what it is that is done thereby. (2.) How we come to be made
   partakers of the benefit thereof, or come to be interested therein.

   (1.) As to the first, it must be observed, what hath been declared
   before, that the uncleanness we treat of is not physical or corporeal,
   but moral and spiritual only. It is the inconformity of sin unto the
   holiness of God, as represented in the law, whence it is loathsome to
   God, and attended with shame in us. Now, wherever there is an interest
   obtained in the purifying virtue of the blood of Christ, it doth (by
   the will, law, and appointment of God) do these two things:-- [1.] It
   takes away all loathsomeness in the sight of God, not from sin in the
   abstract, but from the sinner, so that he shall be as one absolutely
   washed and purified before him. See Isa. i. 16-18; Ps. li. 7; Eph. v.
   25-27. [2.] It taketh away shame out of the conscience, and gives the
   soul boldness in the presence of God, Heb. x. 19-22. When these things
   are done then is sin purged, our souls are cleansed.

   (2.) It may be inquired how we are to apply ourselves unto the blood of
   Christ for our purification, or how we may come continually to partake
   of the virtue of it, as it is sprinkled unto that purpose. Now, because
   what we do herein is wrought in us by the Spirit of God, my principal
   design being to declare his work in our sanctification, I shall at once
   declare both his work and our duty in the following instances:--

   [1.] It is he who discovereth unto us, and spiritually convinceth us
   of, the pollution of sin, and of our defilement thereby. Something,
   indeed, of this kind will be wrought by the power of natural
   conscience, awakened and excited by ordinary outward means of
   conviction; for wherever there is a sense of guilt, there will be some
   kind of sense of filth, as fear and shame are inseparable. But this
   sense alone will never guide us to the blood of Christ for cleansing.
   Such a sight and conviction of it as may fill us with self-abhorrency
   and abasement, as may cause us to loathe ourselves for the abomination
   that is in it, is required of us; and this is the work of the Holy
   Ghost, belonging to that peculiar conviction of sin which is from him
   alone, John xvi. 8. I mean that self-abhorrency, shame, and confusion
   of face, with respect unto the filth of sin, which is so often
   mentioned in the Scripture as a gracious duty; as nothing is a higher
   aggravation of sin than for men to carry themselves with a carnal
   boldness with God and in his worship, whilst they are unpurged from
   their defilements. In a sense hereof the publican stood afar off, as
   one ashamed and destitute of any confidence for a nearer approach. So
   the holy men of old professed to God that they blushed, and were
   ashamed to lift up their faces unto him. Without this preparation,
   whereby we come to know the plague of our own hearts, the infection of
   our leprosy, the defilement of our souls, we shall never make
   application unto the blood of Christ for cleansing in a due manner.
   This, therefore, in the first place, is required of us as the first
   part of our duty and first work of the Holy Ghost herein.

   [2.] The Holy Ghost proposeth, declareth, and presents unto us the only
   true remedy, the only means of purification. "When Ephraim saw his
   sickness, and Judah his wound, then went Ephraim to the Assyrian, and
   sent to king Jareb: yet could he not heal you, not cure you of your
   wound," Hos. v. 13. When men begin to discern their defilements, they
   are apt to think of many ways for their purging. What false ways have
   been invented to this purpose hath been before declared. And every one
   is ready to find out a way of his own; every one will apply his own
   soap and his own nitre. Though the only fountain for cleansing be nigh
   unto us, yet we cannot see it until the Holy Ghost open our eyes, as he
   did the eyes of Hagar; he it is who shows it unto us and leads us unto
   it. This is an eminent part of his office and work. The principal end
   of his sending, and consequently of his whole work, was to glorify the
   Son; as the end and work of the Son was to glorify the Father. And the
   great way whereby he glorifieth Christ is by showing such things unto
   us, John xvi. 14. And without his discovery we can know nothing of
   Christ, not of the things of Christ; for he is not sent in vain, to
   show us the things that we can see of ourselves. And what is more so of
   Christ than his blood, and its efficacy for the purging of our sins? We
   never, therefore, discern it spiritually and in a due manner but by
   him. To have a true spiritual sense of the defilement of sin, and a
   gracious view of the cleansing virtue of the blood of Christ, is an
   eminent effect of the Spirit of grace. Something like it there may be
   in the workings of an awakened natural conscience, with some beams of
   outward gospel light falling on it; but there is nothing in it of the
   work of the Spirit. This, therefore, secondly, we must endeavour after,
   if we intend to be cleansed by the blood of Christ.

   [3.] It is he who worketh faith in us, whereby we are actually
   interested in the purifying virtue of the blood of Christ. By faith we
   receive Christ himself, and by faith do we receive all the benefits of
   his mediation, -- that is, as they are tendered unto us in the promises
   of God. He is our propitiation through faith in his blood as offered;
   and he is our sanctification through faith in his blood as sprinkled.
   And particular acting of faith on the blood of Christ for the cleansing
   of the soul from sin is required of us. A renewed conscience is
   sensible of a pollution in every sin, and is not freed from the shame
   of it without a particular application unto the blood of Christ. It
   comes by faith to the fountain set open for sin and uncleanness, as the
   sick man to the pool of healing waters, and waiteth for a season to be
   cleansed in it. So David, on the defilement he had contracted by his
   great sins, addresseth himself unto God with that prayer, "Purge me
   with hyssop, and I shall be clean: wash me, and I shall be whiter than
   snow," Ps. li. 7. He alludeth unto the purging of leprous persons, the
   ordinance whereof is instituted, Lev. xiv. 2-7, or to that more general
   institution for the purification of all legal uncleanness by the water
   of separation, made of the ashes of the red heifer, Num. xix. 4-6,
   which our apostle hath respect unto, Heb. ix. 13, 14; for both these
   purifications were made by the sprinkling of blood or water with
   hyssop. It is plain, I say, that he alludeth unto these institutions;
   but it is as plain they are not the things which he intendeth: for
   there was not in the law any purging by hyssop for persons guilty of
   such sins as he lay under; and therefore he professeth, in the close of
   the psalm, that "sacrifice and burnt-offering God would not accept" in
   his case, Ps. li. 16. It was, therefore, that which was signified by
   those institutions which he made his application unto, -- namely,
   really to the blood of Christ, by which he might be "justified from all
   things, from which he could not be justified by the law of Moses," Acts
   xiii. 39; and so likewise purified. In like manner do all believers
   make an actual application unto the blood of Christ for the purging
   away of their sins; which until it is done they have a "conscience of
   sins," -- that is, condemning them for sin, and filling them with shame
   and fear, Heb. x. 1-3.

   And this actual application by faith unto the blood of Christ for
   cleansing, the mystery whereof is scorned by many as a thing fanatical
   and unintelligible, consists in these four things:-- 1st. A spiritual
   view and due consideration of the blood of Christ in his sacrifice, as
   proposed in the promises of the gospel for our cleansing and
   purification. "Look unto me," saith he, "and be ye saved," Isa. xlv.
   22; which respects the whole work of our salvation, and all the means
   thereof. Our way of coming into our interest therein is by looking to
   him, -- namely, as he is proposed unto us in the promise of the gospel:
   for as the serpent was lifted up by Moses in the wilderness, so was he
   in his sacrifice on the cross lifted up, John iii. 14; and so in the
   gospel is he represented unto us, Gal. iii. 1. And the means whereby
   they were healed in the wilderness was by looking unto the serpent that
   was lifted up. Herein, then, doth faith first act itself, by a
   spiritual view and due consideration of the blood of Christ, as
   proposed unto us in the gospel for the only means of our purification;
   and the more we abide in this contemplation, the more effectual will
   our success be in our application thereto. 2dly. Faith actually relieth
   on his blood for the real effecting of that great work and end for
   which it is proposed unto us; for God sets him forth as to be a
   propitiation through faith in his blood as offered, Rom. iii. 25, so to
   be our sanctification through faith in his blood as sprinkled. And the
   establishing of this especial faith in our souls is that which the
   apostle aims at in his excellent reasoning, Heb. ix. 13, 14; and his
   conclusion unto that purpose is so evident, that he encourageth us
   thereon to draw nigh in the full assurance of faith, chap. x. 22. 3dly.
   Faith worketh herein by fervent prayer, as it doth in its whole address
   unto God with respect unto his promises; because for all these things
   God will be sought unto by the house of Israel. By this means the soul
   brings itself nigh unto its own mercy. And this we are directed unto,
   Heb. iv. 15, 16. 4thly. An acquiescency in the truth and faithfulness
   of God for cleansing by the blood of Christ, whence we are freed from
   discouraging, perplexing shame, and have boldness in the presence of
   God.

   [4.] The Holy Ghost actually communicates the cleansing, purifying
   virtue of the blood of Christ unto our souls and consciences, whereby
   we are freed from shame, and have boldness towards God; for the whole
   work of the application of the benefits of the mediation of Christ unto
   believers is his properly.

   And these are the things which believers aim at and intend in all their
   fervent supplications for the purifying and cleansing of their souls by
   the sprinkling and washing of the blood of Christ, the faith and
   persuasion whereof give them peace and holy boldness in the presence of
   God, without which they can have nothing but shame and confusion of
   face in a sense of their own pollutions.

   How the blood of Christ was the meritorious cause of our purification
   as it was offered, in that thereby he procured for us eternal
   redemption, with all that was conducing or needful thereunto, and how
   thereby he expiated our sins, belongs not unto this place to declare.
   Nor shall I insist upon the more mysterious way of communicating
   cleansing virtue unto us from the blood of Christ, by virtue of our
   union with him. What hath been spoken may suffice to give a little
   insight into that influence which the blood of Christ hath into this
   first part of our sanctification and holiness. And as for those who
   affirm that it no otherwise cleanseth us from our sins, but only
   because we, believing his doctrine, confirmed by his death and
   resurrection, do amend our lives, turning from sin unto righteousness
   and holiness, they renounce the mystery of the gospel, and all the
   proper efficacy of the blood of Christ.

   III. Faith is the instrumental cause of our purification: "Purifying
   their hearts by faith," Acts xv. 9. The two unfailing evidences of
   sincere faith are, that within it purifieth the heart, and without it
   worketh by love. These are the touch-stones whereon faith may, yea,
   ought to be tried. We "purify our souls in obeying the truth through
   the Spirit," 1 Pet. i. 22; that is, by believing, which is our original
   obedience unto the truth. And hereby are our souls purified.
   "Unbelievers" and "unclean" are the same, Tit. i. 15; for they have
   nothing in them whereby they might be instrumentally cleansed. And we
   are purified by faith; because, -- 1. Faith itself is the principal
   grace whereby our nature is restored unto the image of God, and so
   freed from our original defilement, Col. iii. 10; 1 John iii. 3. 2. It
   is by faith on our part whereby we receive the purifying virtue and
   influences of the blood of Christ; whereof we have before discoursed.
   Faith is the grace whereby we constantly adhere and cleave unto Christ,
   Deut. iv. 4; Josh. xxiii. 8; Acts xi. 22. And if the woman who touched
   his garment in faith obtained virtue from him to heal her issue of
   blood, shall not those who cleave unto him continually derive virtue
   from him for the healing of their spiritual defilements? 3. It is by
   the working of faith principally whereby those lusts and corruptions
   which are defiling are mortified, subdued, and gradually wrought out of
   our minds. All actual defilements spring from the remainders of
   defiling lusts, and their depraved workings in us, Heb. xii. 15; James
   i. 14. How faith worketh to the correcting and subduing of them, by
   deriving supplies of the Spirit and grace to that end from Jesus
   Christ, as being the means of our abiding in them, whereon alone those
   supplies do depend, John xv. 3-5, as also by the acting of all other
   graces which are contrary to the polluting lusts of the flesh and
   destructive of them, is usually declared, and we must not too far
   enlarge on these things. 4. Faith takes in all the motives which are
   proposed unto us to stir us up unto our utmost endeavours and
   diligence, in the use of all means and ways, for the preventing of the
   defilements of sin, and for the cleansing of our minds and consciences
   from the relics of dead works. And these motives, which are great and
   many, may be reduced unto two heads:-- (1.) A participation of the
   excellent promises of God at the present. The consideration hereof
   brings a singular enforcement on the souls of believers to endeavour
   after universal purity and holiness, 2 Cor. vii. 1. And, (2.) The
   future enjoyment of God in glory, whereunto we cannot attain without
   being purified from sin, 1 John iii. 2, 3. Now, these motives, which
   are the springs of our duty in this matter, are received and made
   efficacious by faith only.

   IV. Purging from sin is likewise in the Scripture ascribed unto
   afflictions of all sorts. Hence they are called God's "furnace," and
   his "fining pot," Isa. xxxi. 9, xlviii. 10, whereby he taketh away the
   dross and filth of the vessels of his house. They are also called
   "fire" that trieth the ways and works of men, consuming their hay and
   stubble, and purifying their gold and silver, 1 Cor. iii. 12, 13. And
   this they do through an efficacy unto these ends communicated unto them
   in the design and by the Spirit of God; for by and in the cross of
   Christ they were cut off from the curse of the first covenant,
   whereunto all evil and trouble did belong, and implanted into the
   covenant of grace. The tree of the cross being cast into the waters of
   affliction hath rendered them wholesome and medicinal. And as, the Lord
   Christ being the head of the covenant, all the afflictions and
   persecutions that befall his members are originally his, Isa. lxiii. 9,
   Acts ix. 5, Col. i. 24; so they all tend to work us unto a conformity
   unto him in purity and holiness. And they work towards this blessed end
   of purifying the soul several ways; for, -- 1. They have in them some
   token of God's displeasure against sin, which those who are exercised
   by them are led by the consideration of unto a fresh view of the
   vileness of it; for although afflictions are an effect of love, yet it
   is of love mixed with care to obviate and prevent distempers. Whatever
   they are else, they are always chastisements; and correction respects
   faults. And it is our safest course, in every affliction, to lodge the
   adequate cause of it in our own deserts, as the woman did, 1 Kings
   xvii. 18; and as God directs, Ps. lxxxix. 30-32, Lam. iii. 33. And this
   is one difference between his chastisements and those of the fathers of
   our flesh, that he doth it "not for his pleasure," Heb. xii. 9, 10.
   Now, a view of sin under suffering makes men loathe and abhor
   themselves for it, and to be ashamed of it; and this is the first step
   towards our purifying of ourselves by any ways appointed for it.
   Self-pleasing is sin in the highest degree of our pollution; and when
   we loathe ourselves for it, we are put into the way at least of seeking
   after a remedy. 2. Afflictions take off the beauty and allurements of
   all created good things and their comforts, by which the affections are
   solicited to commit folly and lewdness with them; that is, to embrace
   and cleave unto them inordinately, whence many defilements do ensue,
   Gal. vi. 14. This God designs them for, even to whither all the
   flowerings of this world in the minds of men, by discovering their
   emptiness, vanity, and insufficiency to give relief. This intercepts
   the disorderly intercourse which is apt to be between them and our
   affections, whereby our minds are polluted; for there is a pollution
   attending the least inordinate actings of our mind and affections
   towards objects either in their own nature sinful, or such as may be
   rendered so by an excess in us towards them, whilst we are under the
   command of loving the Lord our God with all our minds, souls, and
   strength, and that always. 3. Afflictions take off the edge and put a
   deadness on those affections whereby the corrupt lusts of the mind and
   flesh, which are the spring and cause of all our defilements, do act
   themselves. They curb those vigorous and brisk affections which were
   always ready pressed for the service of lust, and which sometimes carry
   the soul into pursuit of sin, like the horse into battle, with madness
   and fury. There are no more such prepared channels for the fomes of
   concupiscence to empty itself into the conversation, nor such vehicles
   for the spirits of corrupted lusts and inclinations. God, I say, by
   afflictions brings a kind of death unto the world and the pleasures of
   it upon the desires and affections of the soul, which render them
   unserviceable unto the remainder of defiling lusts and corruptions.
   This in some, indeed, endures but for a season, as when, in sickness,
   wants, fears, distresses, losses, sorrows, there is a great appearance
   of mortification, when yet the strength of sin and the vigour of carnal
   affections do speedily revive upon the least outward relief. But with
   believers it is not so, but by all their chastisements they are really
   more and more delivered from the pollution of sin, and made partakers
   of God's holiness, 2 Cor. iv. 16-18. 4. God doth by them excite, stir
   up, and draw forth all the graces of the Spirit into a constant,
   diligent, and vigorous exercise; and therein the work of cleansing the
   soul from the pollution of sin is carried on. A time of affliction is
   the especial season for the peculiar exercise of all grace, for the
   soul can then no otherwise support or relieve itself; for it is cut
   short or taken off from other comforts and reliefs, every sweet thing
   being made bitter unto it. It must, therefore, live not only by faith,
   and love, and delight in God, but in some sense upon them; for if in
   their exercise supportment and comfort be not obtained, we can have
   none. Therefore doth such a soul find it necessary to be constantly
   abounding in the exercise of grace, that it may in any measure be able
   to support itself under its troubles or sufferings. Again, there is no
   other way whereby a man may have a sanctified use of afflictions, or a
   good issue out of them, but by the assiduous exercise of grace. This
   God calls for, this he designs, and without it afflictions have no
   other end but to make men miserable; and they will either have no
   deliverance from them, or such an one as shall tend to their farther
   misery and ruin.

   And so have we taken a view of the first part of our sanctification and
   holiness; which I have the more largely insisted on, because the
   consideration of it is utterly neglected by them who frame us a
   holiness to consist only in the practice of moral virtue. And I do not
   know but what hath been delivered may be looked on as fanatical and
   enthusiastical; yet is there no other reason why it should be so, but
   only because it is taken from Scripture. Neither doth that so much
   insist on any consideration of sin and sanctification, as this of the
   pollution of the one and the purifying of it by the other. And to whom
   the words of the Holy Ghost are displeasing, we cannot in these things
   give any satisfaction; and yet I could easily demonstrate that they
   were well known to the ancient writers of the church; and, for the
   substance of them, were discerned and discussed by the schoolmen, in
   their manner. But where men hate the practice of holiness, it is to no
   purpose to teach them the nature of it.

   But we may not pass over these things without some reflections upon
   ourselves, and some consideration of our concernment in them. And,
   first, hence we may take a view of our own state and condition by
   nature. It is useful for us all to be looking back into it, and it is
   necessary for them who are under it to be fully acquainted with it.
   Therein are we wholly defiled, polluted, and every way unclean. There
   is a spiritual leprosy spread all over our natures, which renders us
   loathsome to God, and puts us in a state of separation from him. They
   who were legally unclean were separated from the congregation, and
   therein from all the pledges of God's gracious presence, Num. v. 2. It
   is so virtually with all them who are spiritually defiled, under that
   pollution which is natural and universal; they are abhorred of God and
   separated from him, which was signified thereby. And the reason why so
   many laws, with so great severity and exactness, were given about the
   cleansing of a leprous person, and the judgement to be made thereon,
   was only to declare the certainty of the judgement of God, that no
   unclean person should approach unto him. Thus is it with all by nature;
   and whatever they do of themselves to be quit of it, it doth but hide
   and not cleanse it. Adam cured neither his nakedness nor the shame of
   it by his fig-leaves. Some have no other covering of their natural
   filth but outward ornaments of the flesh; which increase it, and indeed
   rather proclaim it than hide it. The greatest filth in the world is
   covered with the greatest bravery. See Isa. iii. 16-24. Whatever we do
   ourselves in answer unto our convictions is a covering, not a
   cleansing; and if we die in this condition, unwashed, uncleansed,
   unpurified, it is utterly impossible that ever we should be admitted
   into the blessed presence of the holy God, Rev. xxi. 27. Let no man
   deceive you, then, with vain words. It is not the doing of a few good
   works, it is not an outward profession of religion, that will give you
   an access with boldness and joy unto God. Shame will cover you when it
   will be too late. Unless you are washed by the Spirit of God and in the
   blood of Christ from the pollutions of your natures, you shall not
   inherit the kingdom of God, 1 Cor. vi. 9-11. Yea, you will be a horrid
   spectacle unto saints and angels, yea, to yourselves, unto one another,
   when the shame of your nakedness shall be made to appear, Isa. lxvi.
   24. If, therefore, you would not perish, and that eternally; if you
   would not perish as base, defiled creatures, an abhorring unto all
   flesh, then when your pride, and your wealth, and your beauty, and your
   ornaments, and your duties, will stand you in no stead, -- look out
   betimes after that only way of purifying and cleansing your souls which
   God hath ordained. But if you love your defilements; if you are proud
   of your pollutions; if you satisfy yourselves with your outward
   ornaments, whether moral, of gifts, duties, profession, conversation,
   or natural, of body, wealth, apparel, gold, and silver, -- there is no
   remedy, you must perish for ever, and that under the consideration of
   the basest and vilest part of the creation.

   Seeing this is the condition of all by nature, if any one now shall
   inquire and ask what they shall do, what course they shall take, that
   they may be cleansed according to the will of God, in answer hereunto I
   shall endeavour to direct defiled sinners, by sundry steps and degrees,
   in the way unto the cleansing fountain. There is a "fountain set open
   for sin and for uncleanness," Zech. xiii. 1. But it falleth out with
   many, as the wise man speaketh, "The labour of the foolish wearieth
   every one of them, because he knoweth not how to go to the city,"
   Eccles. x. 15. Men weary themselves and pine away under their
   pollutions, because they cannot find the way; they know not how to go
   to the cleansing fountain. I shall, therefore, direct them from first
   to last, according to the best skill I have:--

   1. Labour after an acquaintance with it, to know it in its nature and
   effects. Although the Scripture so abounds in the assertion and
   declaration of it, as we have showed, and believers find a sense of it
   in their experience, yet men in common take little notice of it.
   Somewhat they are affected with the guilt of sin, but little or not at
   all with its filth. So they can escape the righteousness of God, which
   they have provoked, they regard not their unanswerableness unto his
   holiness, whereby they are polluted. How few, indeed, do inquire into
   the pravity of their natures, that vileness which is come upon them by
   the loss of the image of God, or do take themselves to be much
   concerned therein! How few do consider aright that fomes and filthy
   spring which is continually bubbling up crooked, perverse, defiled
   imaginations in their hearts, and influencing their affections unto the
   lewdness of depraved concupiscence! Who meditates upon the holiness of
   God in a due manner, so as to ponder what we ourselves ought to be, how
   holy, how upright, how clean, if we intend to please him or enjoy him?
   With what appearances, what outsides of things, are most men satisfied!
   yea, how do they please themselves in the shades of their own darkness
   and ignorance of these things, when yet an unacquaintedness with this
   pollution of sin is unavoidably ruinous unto their souls! See the
   danger of it, Rev. iii. 16-18. Those who would be cleansed from it must
   first know it; and although we cannot do so aright without some
   convincing light of the Spirit of God, yet are there duties required of
   us in order thereunto; as, -- (1.) To search the Scripture, and to
   consider seriously what it declareth concerning the condition of our
   nature after the loss of the image of God. Doth it not declare that it
   is shamefully naked, destitute of all beauty and comeliness, wholly
   polluted and defiled? And what is said of that nature which is common
   unto all is said of every one who is partaker of it. Every one is "gone
   aside," every one is become "altogether filthy," or stinking, Ps. liii.
   3. This is the glass wherein every man ought to contemplate himself,
   and not in foolish, flattering reflections from his own proud
   imaginations; and he that will not hence learn his natural deformity
   shall live polluted and die accursed. (2.) He who hath received the
   testimony of the Scripture concerning his corrupted and polluted
   estate, if he will be at the pains to try and examine himself by the
   reasons and causes that are assigned thereof, will have a farther view
   of it. When men read, hear, or are instructed in what the Scripture
   teacheth concerning the defilement of sin, and give some assent to what
   is spoken, without an examination of their own state in particular, or
   bringing their souls unto that standard and measure, they will have
   very little advantage thereby. Multitudes learn that they are polluted
   by nature, which they cannot gainsay; but yet really find no such thing
   in themselves. But when men will bring their own souls to the glass of
   the perfect law, and consider how it is with them in respect of that
   image of God wherein they were at first created, what manner of persons
   they ought to be with respect unto the holiness of God, and what they
   are, -- how vain are their imaginations, how disorderly are their
   affections, how perverse all the actings of their minds, -- they will
   be ready to say, with the leprous man, "Unclean, unclean." But they are
   but few who will take the pains to search their own wounds, it being a
   matter of smart and trouble to corrupt and carnal affections. Yet, (3.)
   Prayer for light and direction herein is required of all as a duty. For
   a man to know himself was of old esteemed the highest attainment of
   human wisdom. Some men will not so much as inquire into themselves, and
   some men dare not, and some neglect the doing of it from spiritual
   sloth, and other deceitful imaginations; but he that would ever be
   purged from his sins must thus far make bold with himself, and dare to
   be thus far wise. And in the use of the means before prescribed,
   considering his own darkness and the treacheries of his heart, he is to
   pray fervently that God by his Spirit would guide and assist him in his
   search after the pravity and defilement of his nature. Without this he
   will never make any great or useful discoveries. And yet the discerning
   hereof is the first evidence that a man hath received the least ray of
   supernatural light. The light of a natural conscience will convince men
   of, and reprove them for, actual sins as to their guilt, Rom. ii. 14,
   15; but the mere light of nature is dark and confused about its own
   confusion. Some of the old philosophers discerned, in general, that our
   nature was disordered, and complained thereof; but as the principal
   reason of their complaints was because it would not throughout serve
   the end of their ambition, so of the causes and nature of it, with
   respect unto God and our eternal condition, they knew nothing of it at
   all. Nor is it discerned but by a supernatural light, proceeding
   immediately from the Spirit of God. If any, therefore, have a heart or
   wisdom to know their own pollution by sin, -- without which they know
   nothing of themselves unto any purpose, -- let them pray for that
   directing light of the Spirit of God, without which they can never
   attain to any useful knowledge of it.

   2. Those who would indeed be purged from the pollution of sin must
   endeavour to be affected with it, suitably to the discovery which they
   have made of it. And as the proper effect of the guilt of sin is fear,
   so the proper effect of the filth of sin is shame. No man who hath read
   the Scriptures can be ignorant how frequently God calls on men to be
   ashamed and confounded in themselves for the pollutions and
   uncleannesses of their sin. So is it expressed in answer unto what he
   requires: "O my God, I am ashamed and blush to lift up my face to thee,
   my God, for our iniquities are increased over our head," Ezra ix. 6.
   And by another prophet: "We lie down in our shame, and our confusion
   covereth us: for we have sinned against the Lord our God," Jer. iii.
   25. And many other such expressions are there of this affection of the
   mind with respect unto the pollution of sin. But we must observe that
   there is a twofold shame with respect unto it:-- (1.) That which is
   legal, or the product of a mere legal conviction of sin. Such was that
   in Adam, immediately after his fall; and such is that which God so
   frequently calls open and profligate sinners unto, -- a shame
   accompanied with dread and terror, and from which the sinner hath no
   relief, unless in such sorry evasions as our first parents made use of.
   And, (2.) There is a shame which is evangelical, arising from a mixed
   apprehension of the vileness of sin and the riches of God's grace in
   the pardon and purifying of it; for although this latter gives relief
   against all terrifying, discouraging effects of shame, yet it
   increaseth those which tend to genuine self-abasement and abhorrency.
   And this God still requires to abide in us, as that which tends to the
   advancement of his grace in our hearts. This is fully expressed by the
   prophet Ezekiel, chap. xvi. 60-63, "I will remember my covenant with
   thee in the days of thy youth, and I will establish unto thee an
   everlasting covenant. Then shalt thou remember thy ways, and be
   ashamed. And I will establish my covenant with thee; and thou shalt
   know that I am the Lord: that thou mayest remember, and be confounded,
   and never open thy mouth any more because of thy shame, when I am
   pacified toward thee for all that thou hast done, saith the Lord God."
   There is a shame and confusion of face for sin that is a consequent,
   yea, an effect of God's renewing his covenant, and thereby giving in
   the full pardon of sin, as being pacified. And the apostle asks the
   Romans what fruit they had in those things whereof they were now
   ashamed, chap. vi. 21. Now, after the pardon of them they were yet
   ashamed, from the consideration of their filth and vileness. But it is
   a shame in the first sense that I here intend, as antecedent unto the
   first purification of our natures. This may be thought to be in all
   men; but it is plainly otherwise, and men are not at all ashamed of
   their sins, which they manifest in various degrees: for, --

   (1.) Many are senseless and stupid. No instruction, nothing that
   befalls them, will fix any real shame upon them. Of some particular
   facts they may be ashamed, but for any thing in their natures, they
   slight and despise it. If they can but preserve themselves from the
   known guilt of such sins as are punishable amongst men, as to all other
   things they are secure. This is the condition of the generality of men
   living in sin in this world. They have no inward shame for any thing
   between God and their souls, especially not for the pravity and
   defilement of their natures, no, although they hear the doctrine of it
   never so frequently. What may outwardly befall them that is shameful,
   they are concerned in; but for their internal pollutions between God
   and their souls, they know none.

   (2.) Some have such a boldness and confidence in their condition, as
   that which is well and pure enough: "There is a generation that are
   pure in their own eyes, yet are they not washed from their filthiness,"
   Prov. xxx. 12. Although they were never sprinkled with the pure water
   of the covenant, or cleansed by the Holy Spirit; although their
   consciences were never purged from dead works by the blood of Christ,
   nor their hearts purified by faith, and so are no way "washed from
   their filthiness;" yet do they please themselves in their condition as
   "pure in their own eyes," and have not the least sense of any
   defilements. Such a generation were the Pharisees of old, who esteemed
   themselves as clean as their hands and cups, that they were continually
   washing, though within they were filled with all manner of defilements,
   Isa. lxv. 4, 5. And this generation is such as indeed despise all that
   is spoken about the pollution of sin and its purification, and deride
   it as enthusiastical, or a fulsome metaphor not to be understood.

   (3.) Others proceed farther, and are so far from taking shame to
   themselves for what they are, or what they do, as that they openly
   boast of and glory in the most shameful sins that human nature can
   contract the guilt of. "They proclaim their sins," saith the prophet,
   "like Sodom," where all the people consented together in the
   perpetration of unnatural lusts. They are not at all ashamed, but glory
   in the things which, because they do not here, will hereafter fill them
   with confusion of face, Jer. vi. 15, viii. 12. And where once sin gets
   this confidence, wherein it completes a conquest over the law, the
   inbred light of nature, the convictions of the Spirit, and in a word
   God himself, then is it ripe for judgment. And yet is there a higher
   degree of shamelessness in sin; for, --

   (4.) Some content not themselves with boasting in their own sins, but
   also they approve and delight in all those who give up themselves unto
   the like outrage in sinning with themselves. This the apostle
   expresseth as the highest degree of shameless sinning: Rom. i. 32, "Who
   knowing the judgment of God, that they which commit such things are
   worthy of death, not only do the same, but have pleasure in them that
   do them." When open profligate sinners do, as it were, make themselves
   up into societies, encouraging and approving one another in their
   abominable courses, so that no company pleaseth them but such as have
   obtained an impudence in sinning, then is the greatest defiance given
   unto the holiness and righteousness of God.

   Now, such as these will never seek after cleansing; for why should they
   do so who are sensible of no spiritual pollution, nor have the least
   touch of shame with respect thereunto? It is necessary, therefore, unto
   the duty of purifying our souls that we be affected with shame for the
   spiritual defilements which our nature, under the loss of the image of
   God, is even rolled in; and where this is not, it will be but lost
   labour that is spent in the invitation of men to the cleansing
   fountain.

   3. Let persons so affected be fully satisfied that they can never
   cleanse or purify themselves by any endeavours that are merely their
   own, or by any means of their own finding out. According unto men's
   convictions of the defilements of sin, so have and always will their
   endeavours be after purification, Hos. v. 13. And, indeed, it is the
   duty of believers to purify themselves more and more, in the exercise
   of all purifying graces, and the use of all means appointed of God for
   that purpose, 2 Cor. vii. 1; and their neglect thereof is the highest
   disadvantage, Ps. xxxviii. 5. But men in the state of nature,
   concerning whom we now treat, are no way able to cleanse their natures
   or purge themselves. He only who can restore, repair, and renew their
   natures unto the likeness of God, can cleanse them. But here many fall
   into mistakes; for when, by reason of their convictions, they can no
   longer satisfy and please themselves in the pollution of sin, they go
   about by vain attempts of their own to "purify their souls," Hos. v.
   13; Jer. ii. 22; Job ix. 30, 31. Their own sorrow and repentance, and
   tears of contrition, and that sorry amendment of life they can attain
   unto, shall do this work for them; and every especial defiling act, or
   every renewed sense of it, shall have an especial act of duty for its
   cleansing! But though these things are good in themselves, yet there is
   required more wisdom to the right stating of them, as to their causes,
   respects, ends, and use, than they are furnished withal. Hence are they
   so frequently abused and turned into an effectual means not only of
   keeping men off and at a distance from Christ, but also from a due and
   acceptable performance of the very duties themselves pretended unto:
   for legal sorrow or repentance, or mere legal convictions, being
   trusted unto, will infallibly keep the soul from coming up unto that
   evangelical repentance which alone God accepts; and mere reformation of
   life rested in proves opposite to endeavours for the renovation of our
   natures. But let these duties be performed, however, in what manner you
   please, they are utterly insufficient of themselves to cleanse our
   natural defilements; nor will any seek duly for that which alone is
   effectual unto this purpose until they are fully convinced hereof. Let,
   therefore, sinners hear and know, whether they will or will not believe
   it, that as by nature they are wholly defiled and polluted with those
   abominations of sin which render them loathsome in the sight of God, so
   they have no power by any endeavours or duties of their own to cleanse
   themselves; but by all they do to this end, they do but farther plunge
   themselves into the ditch, and increase their own defilements. Yet are
   all those duties necessary in their proper place and unto their proper
   end.

   4. It is, therefore, their duty to acquaint themselves with that only
   remedy in this case, that only means of cleansing, which God hath
   appointed, and which he makes effectual. One great end of the
   revelation of the will of God, from the foundation of the world, of his
   institutions and ordinances of worship, was, to direct the souls and
   consciences of men in and unto the way of their cleansing; which as it
   argues his infinite love and care, so the great importance of the
   matter itself. And one principal means which Satan from the beginning
   made use of to keep men in their apostacy from God, and to encourage
   them therein, was, by supplying them with innumerable ways of
   purification, suited to the imaginations of their dark, unbelieving,
   and superstitious minds. And in like manner, when he designed to draw
   men off from Christ and the gospel under the Papacy, he did it
   principally by the suggestion of such present and future purgatories of
   sin as might comply with their lusts and ignorance. Of so great
   importance is it, therefore, to be acquainted with the only true and
   real way and means hereof! And there are two considerations that are
   suited to excite the diligence of sinners in this inquiry: (1.) The
   weight that is laid on this matter by God himself. (2.) The difficulty
   of attaining an acquaintance with it. And, -- (1.) As hath been
   observed, any one by considering, [1.] The legal institutions of old
   will see what weight God lays hereon. No sacrifice had any respect unto
   sin but there was somewhat peculiar in it that was for its cleansing;
   and there were sundry ceremonious ordinances which had no other end but
   only to purify from uncleannesses. [2.] Among all the promises of the
   Old Testament concerning the establishment of the new covenant and the
   grace thereof, which are many and precious, there are none more eminent
   than those which concern our cleansing from sin by the administration
   of the Spirit, through the blood of Christ; some of them have been
   mentioned before; -- which also farther manifests the care that God
   hath taken for our instruction herein. [3.] There is nothing more
   pressed on us, nothing more frequently proposed unto us, in the gospel,
   than the necessity of our purification, and the only way of effecting
   it. If, therefore, either instructions, or promises, or precepts, or
   all concurring, may evidence the importance of a duty, then is this
   manifested to partake therein. And those who will prefer the guidance
   of carnal reason and vain tradition before these heavenly directions
   shall live in their ignorance and die in their sins. (2.) The
   difficulty of obtaining an acquaintance with it is to be duly
   considered. It is a part of the "mystery of the gospel," and such a
   part as is among those which the wisdom of the world or carnal reason
   esteemeth "foolishness." It is not easily admitted or received, that we
   can no otherwise be cleansed from our sins but by the sprinkling of
   that blood which was shed so long ago; yet this and no other way doth
   the Scripture propose unto us. To fancy that there is any cleansing
   from sin but by the blood of Christ is to overthrow the gospel. The
   doctrine hereof are persons, therefore, obliged to inquire after and
   come to the knowledge of, that, being satisfied with its truth, and
   that this is the only way of cleansing [from] sin, appointed and
   blessed by God himself, their minds may be exercised about it, and so
   be taken off from resting on those vain medicines and remedies, which
   (having nothing else to fix upon) their own hearts and others'; blind
   devotions would suggest unto them.

   5. But now the great inquiry is, How a sinful, defiled soul may come to
   have an interest in, or be partaker of, the purifying virtue and
   efficacy of the blood of Christ? Ans. 1. The purifying virtue and force
   of the blood of Christ, with the administration of the Spirit for its
   application to make it effectual unto our souls and consciences, is
   proposed and exhibited unto us in the promises of the covenant, 2 Pet.
   i. 4. This all the instances (which need not be recited) before
   produced do testify unto. 2. The only way to be made partaker of the
   good things presented in the promises is by faith. So Abraham is said
   to have "received the promises," Heb. xi. 17; and so are we also, and
   to receive Christ himself. Now, this is not from their being proposed
   unto us, but from our believing of that which is proposed, as it is
   expressed of Abraham, Rom. iv. 19-21, x. 6-9. The whole use, benefit,
   and advantage of the promises depend absolutely on our mixing them with
   faith; as the apostle declares, Heb. iv. 2. Where they are "mixed with
   faith," there they profit us -- there we really receive the thing
   promised. Where they are not so mixed, they are of no use, but to
   aggravate our sins and unbelief. I know that by some men the whole
   nature and work of faith is derided; they say, "It is nothing but a
   strong fixing of the imagination upon what is said." However, we know
   that if a man promise us any thing seriously and solemnly which is
   absolutely in his power, we trust unto his word, or believe him,
   considering his wisdom, honesty, and ability. This, we know, is not a
   mere fixing of the imagination, but it is a real and useful confidence
   or trust. And whereas God hath given unto us great and precious
   promises, and that under several confirmations, especially that of his
   oath and covenant, if we do really believe their accomplishment, and
   that it shall be unto us according to his word, upon the account of his
   veracity, divine power, righteousness, and holiness, why shall this be
   esteemed "a fanatical fixing of the imagination?" If it be so, it was
   so in Abraham, our example, Rom. iv. 19-21. But this blasphemous
   figment, designed to the overthrow of the way of life and salvation by
   Jesus Christ, shall be elsewhere more fully examined. God, as was said,
   gives unto us great and precious promises, that by them we might be
   made partakers of the divine nature. These promises he requireth us to
   receive, and to mix them with faith, -- that is, trusting to and
   resting on his divine power and veracity, ascribing unto him thereby
   the glory of them, to believe that the things promised unto us shall be
   accomplished; which is the means, by God's appointment, whereby we
   shall be really made partakers of them. Such was the faith of Abraham,
   so celebrated by our apostle; and such was all the true and saving
   faith that ever was in the world from the foundation of it. Wherefore,
   3. This is the only way and means to obtain an interest in the
   cleansing virtue of the blood of Christ. God hath given this power and
   efficacy unto it by the covenant. In the promise of the gospel it is
   proposed and tendered unto us. Faith in that promise is that alone
   which gives us an interest in it, makes us partakers of it, and renders
   it actually effectual unto us; whereby we are really cleansed from sin.
   4. There are two things which concur unto the efficacy of faith to this
   purpose:-- (1.) The excellency of the grace or duty itself. Despise
   their ignorance who tell you this is but a deceitful fixing of the
   imagination; for they know not what they say. When men come to the real
   practice of this duty, they will find what it is to discard all other
   ways and pretences of cleansing; what it is sincerely and really to
   give unto God, against all difficulties and oppositions, the glory of
   his power, faithfulness, goodness, and grace; what it is to approve of
   the wisdom and love of God in finding out this way for us, and the
   infiniteness of his grace in providing it when we were lost and under
   the curse, and to be filled with a holy admiration of him on that
   account; -- all which belong unto the faith mentioned, neither is it
   nor can be acted in a due manner without them. And when you understand
   these things, you will not think it so strange that God should appoint
   this way of believing only as the means to interest us in the purifying
   virtue of the blood of Christ. (2.) Hereby are we, as hath been shown,
   united unto Christ, from whom alone is our cleansing. He that declares
   another way must make another gospel.

   6. Faith, in this case, will act itself in and by fervent prayer. When
   David had, by sin, brought himself into that condition wherein he stood
   in need of a new universal purification, how earnest is he in his
   supplications that God would again "purge and cleanse him!" Ps. li. And
   when any soul is really coming over to the way of God for his washing
   in the blood of Christ, he will not be more earnest and fervent in any
   supplication than in this. And herein and hereby doth Christ
   communicate of the purging efficacy of his blood unto us.

   And these things may, in some measure, suffice for the direction and
   guidance of those who are yet wholly under the pollution of corrupted
   nature, how they may proceed to get themselves cleansed according to
   the mind of God. Not that this order or method is prescribed unto any;
   only, these are the heads of those things which, in one degree or
   other, are wrought in the souls of them whom Christ will and doth
   cleanse from their sins.

   Secondly, Instruction, also, may be hence taken for them concerning
   whom our apostle says, "Such were some of you; but ye are washed, but
   ye are sanctified, but ye are justified in the name of the Lord Jesus,
   and by the Spirit of our God," 1 Cor. vi. 9-11; -- such as are freed
   from the general pollution of nature "by the washing of regeneration
   and renewing of the Holy Ghost," Tit. iii. 5; --those, I mean, who have
   been made partakers of that cleansing, purifying work of the Holy Ghost
   which we have described. Several duties are incumbent on them with
   respect hereunto; as, --

   1. Continual self-abasement, in the remembrance of that woful defiled
   state and condition from whence they have been delivered. This
   consideration is one of them which principally doth influence the minds
   of believers unto humility, and hideth pride from them; for what should
   creatures of such a base and defiled extraction have to boast of in
   themselves? It is usual, I confess, for vile men of the most
   contemptible beginnings, when they are greatly exalted in the world, to
   outgo others in pride and elation of mind, as they are behind them in
   the advantages of birth and education. But this is esteemed a vile
   thing amongst men, though it is but one potsherd of the earth boasting
   itself against another. But when believers shall consider what was
   their vile and polluted state with respect unto God, when first he had
   regard unto them, it will cause them to walk humbly in a deep sense of
   it, or I am sure it ought so to do. God calls his people to
   self-abasement, not only from what they are, but from what they were
   and whence they came. So he ordained that confession to be made by him
   that offered the first-fruits of his fields and possessions, "A Syrian
   ready to perish was my father;" or, "A Syrian" (that is, Laban) "was
   ready to destroy my father, a poor, helpless man, that went from one
   country to another for bread. How is it of sovereign mercy that I am
   now in this state and condition of plenty and peace!" Deut. xxvi. 1-5.
   And, in particular, God wonderfully binds upon them the sense of that
   defiled natural extraction whereof we speak, Ezek. xvi. 3-5. And when
   David, upon his great sin and his repentance, took in all humbling,
   self-abasing considerations, here he fixeth the head of them: Ps. li.
   5, "Behold, I was shapen in iniquity; and in sin did my mother conceive
   me." His original natural defilement was that which, in the first
   place, influenced him unto self-abasement. So our apostle frequently
   calls the saints to a remembrance of their former condition before they
   were purged, Eph. ii. 11-13; 1 Cor. vi. 9-11; and therewith are the
   minds of all true believers greatly affected and greatly humbled. When
   they consider what was their natural state and condition, --
   universally leprous and polluted, -- with what remainders of it do
   still abide, it casts them on the earth, and causeth them to lay their
   mouths in the dust. Hence proceed their great and deep humiliations of
   themselves, and confessions of their own vileness in their prayers and
   supplications. Considering the holiness of God, with whom they have to
   do, unto whom they do approach, they are no way able to express what
   low thoughts and apprehensions they have of themselves. Even God
   himself doth teach them to use figurative expressions whereby to
   declare their own vileness by nature; which abound in the Scripture. It
   is true, all declarations hereof, in prayer and confession of sin, are
   derided and scorned by some, who seem to understand nothing of these
   things, yea, to glory that they do not. Whatever is spoken to express,
   as they are able, the deep sense any have of their natural defilement,
   with the remainder of it, their shame and self-abasement with respect
   unto the holiness of God, is reputed either as false and hypocritical,
   or that it containeth such things as for which men ought to be hanged.
   Such prodigious impudence in proclaiming a senselessness of the
   holiness of God and of the vileness of sin have we lived to see and
   hear of! But when we have to deal with God, who puts no trust in his
   servants, and chargeth his angels with folly, what shall we say? What
   lowliness becomes them "who dwell in houses of clay, whose foundation
   is in the dust, and who are crushed before the moth!"

   2. That initial deliverance which believers have from their original
   pollution of sin is a matter and cause of everlasting thankfulness.
   When our Lord Jesus Christ cleansed the ten lepers, he manifests how
   much it was their duty to return unto him with their thankful
   acknowledgement, though nine of them failed therein, Luke xvii. 17. And
   when of old any one was cleansed from a carnal defilement, there was an
   offering enjoined him, to testify his gratitude. And, indeed, the
   consideration hereof is that which in an eminent manner influenceth the
   minds of believers in all their grateful ascriptions of glory, honour,
   and praise to Jesus Christ. "Unto him," say they, "that loved us, and
   washed us from our sins in his own blood, to him be glory and dominion
   for ever and ever," Rev. i. 5, 6. And there are three things which
   concur to this duty:-- (1.) A due valuation of the causes and means of
   our purification, -- namely, the sprinkling of the blood of Christ in
   the sanctification of the Spirit. As these alone have affected this
   great work, so they alone were able so to do. Had we not been washed in
   the blood of Christ, we must have lived and died in our pollutions, and
   have lain under them to eternity; for the fire of hell will never purge
   the defilements of sin, much less will the fictitious fire of purgatory
   cleanse any from them. How ought we then to prize, value, and admire,
   both the virtue or efficacy of the blood of Christ, and the love from
   whence it was given for us and is applied to us! And because this
   valuation and admiration are acts of faith, the very work itself, also,
   of cleansing our souls is carried on by them; for by the exercise of
   faith do we continually derive virtue from Christ to this purpose, as
   the woman did by touching of his garment for the stopping of her issue
   of blood. (2.) Inward joy and satisfaction in our freedom from that
   shame which deprived us of all boldness and confidence in God. This
   internal joy belongs unto the duty of thankfulness; for therein is God
   glorified when we are graciously sensible of the effects of his love
   and kindness towards us. Every grace then glorifies God, and expresseth
   our thankfulness for his love, when a soul finds itself really affected
   with a sense of its being washed from all its loathsome defilements in
   the blood of Christ, and, being thereby freed from discouraging,
   oppressing shame, to have filial boldness in the presence of God. (3.)
   Acknowledgement in a way of actual praise.

   Again; we have declared not only that there is in our natural frame and
   spiritual constitution a discrepancy to the holiness of God, and
   consequently a universal defilement, but that there is, from its
   pravity and disorder, a pollution attending every actual sin, whether
   internal of the heart and mind only, or external in sin perpetrated,
   averse to holiness, and contrary to the carrying on of the work of
   sanctification in us. And sundry things believers, whose concernment
   alone this is, may learn from hence also; as --

   1. How they ought to watch against sin and all the motions of it,
   though never so secret. They all of them defile the conscience. And it
   is an evidence of a gracious soul, to be watchful against sin on this
   account. Convictions will make men wary where they are prevalent, by
   continual representations of the danger and punishment of sin; and
   these are an allowable motive to believers themselves to abstain from
   it in all known instances. The consideration of the terror of the Lord,
   the use of threatenings both of the law and gospel, declare this to be
   our duty. Neither let any say that this is servile fear; that
   denomination is taken from the frame of our minds, and not from the
   object feared. When men so fear as thereon to be discouraged, and to
   incline unto a relinquishment of God, duty, and hope, that fear is
   servile, whatever be the object of it. And that fear which keeps from
   sin, and excites the soul to cleave more firmly to God, be the object
   of it what it will, is no servile fear, but a holy fear or due
   reverence unto God and his word. But this is the most genuinely
   gracious fear of sin, when we dread the defilement of it, and that
   contrariety which is in it to the holiness of God. This is a natural
   fruit of faith and love. And this consideration should always greatly
   possess our minds; -- and the truth is, if it do not so, there is no
   assured preservative against sin; for together with an apprehension of
   that spiritual pollution wherewith sin is accompanied, thoughts of the
   holiness of God, of the care and concernment of the sanctifying Spirit,
   and of the blood of Christ, will continually abide in our minds, which
   are all efficaciously preservative against sin. I think that there is
   no more forcible argument unto watchfulness against all sin, unto
   believers, in the whole book of God, than that which is managed by our
   apostle, with especial respect unto one kind of sin, but may in
   proportion be extended unto all, 1 Cor. iii. 16, 17, vi. 15-19.
   Moreover, where this is not, where the soul hath no respect to the
   defilement of sin, but only considers how it may shift with the guilt
   of it, innumerable things will interpose, partly arising from the abuse
   of grace, partly from carnal hopes and foolish resolutions for
   after-times, as will set it at liberty from that watchful diligence in
   universal obedience which is required of us. The truth is, I do not
   believe that any one that is awed only with respect to the guilt of sin
   and its consequents doth keep up a firm integrity with regard to inward
   and outward actings of his heart and life in all things. But where the
   fear of the Lord and of sin is influenced by a deep apprehension of the
   holiness of the one, and the pollution that inseparably attends the
   other, there is the soul kept always upon its best guard and defence.

   2. How we ought to walk humbly before the Lord all our days. Not
   withstanding our utmost watchfulness and diligence against sin, there
   is yet "no man that liveth and sinneth not." Those who pretend unto a
   perfection here, as they manifest themselves to be utterly ignorant of
   God and themselves, and despise the blood of Christ, so for the most
   part they are left visibly and in the sight of men to confute their own
   pride and folly. But to what purpose is it to hide ourselves from
   ourselves, when we have to do with God? God knows, and our own souls
   know, that more or less we are defiled in all that we do. The best of
   our works and duties, brought into the presence of the holiness of God,
   are but as filthy rags; and man, even every man, of himself "drinketh
   in iniquity like water." Our own clothes are ready to defile us every
   day. Who can express the motions of lusts that are in the flesh; the
   irregular actings of affections, in their inordinate risings up to
   their objects; the folly of the imaginations of our hearts and minds,
   which, as far as they are not principled by grace, are only evil, and
   that continually; with the vanity of our words, yea, with a mixture of
   much corrupt communications; all which are defiling, and have
   defilements attending of them? I confess I know not that my heart and
   soul abhors any eruption of the diabolical pride of man like that
   whereby they reproach and scoff at the deepest humiliations and
   self-abasements which poor sinners can attain unto in their prayers,
   confessions, and supplications. Alas! that our nature should be capable
   of such a contempt of the holiness of God, such an ignorance of the
   infinite distance that is between him and us, and be so senseless of
   our own vileness, and of the abominable filth and pollution that is in
   every sin, as not to tremble at the despising of the lowest abasements
   of poor sinners before the holy God! "Behold, his soul which is lifted
   up is not upright in him; but the just shall live by his faith," Hab.
   ii. 4.

   3. How we ought continually to endeavour after the wasting of sin in
   the root and principle of it. There is a root of sin in us, which
   springs up and defiles us. "Every man is tempted" (that is, chiefly and
   principally) "of his own lust, and seduced;" and then "when lust hath
   conceived, it bringeth forth sin." It is "the flesh that lusteth
   against the Spirit," and which bringeth forth corrupted and corrupting,
   polluted and polluting fruits. This principle of sin, of aversion from
   God, of inclination unto things sensual and present, however wounded,
   weakened, dethroned, impaired, yet still abides in all believers; and
   it is the foundation, the spring, the root, the next cause of all sin
   in us, which tempts, enticeth, draws aside, conceives, and brings
   forth. And this hath in us all more or less degrees of strength, power,
   and activity, according as it is more or less mortified by grace and
   the application of the virtue of the death of Christ unto our souls;
   and according to its strength and power, so it abounds in bringing
   forth the defiled acts of sin. Whilst this retains any considerable
   power in us, it is to no purpose to set ourselves merely to watch
   against the eruptions of actual sins in the frames of our hearts, in
   the thoughts of our minds, or outward actions. If we would preserve
   ourselves from multiplying our defilements, if we would continually be
   perfecting the work of holiness in the fear of the Lord, it is this we
   must set ourselves against. The tree must be made good if we expect
   good fruit; and the evil root must be digged up, or evil fruit will be
   brought forth; -- that is, our main design should be, to crucify and
   destroy the body of the sins of the flesh that is in us, the remainders
   of the flesh or indwelling sin, by the ways and means which shall
   afterward be declared.

   4. Hence also is manifest the necessity there is of continual
   applications to Jesus Christ for cleansing virtue from his Spirit, and
   the sprinkling of his blood on our consciences, in the efficacy of it,
   to purge them from dead works. We defile ourselves every day, and if we
   go not every day to the "fountain that is open for sin and for
   uncleanness," we shall quickly be all over leprous. Our consciences
   will be filled with dead works, so that we shall no way be able to
   serve the living God, unless they are daily purged out. How this is
   done hath been at large before declared. When a soul, filled with
   self-abasement under a sense of its own defilements, applies itself
   unto Christ by faith for cleansing, and that constantly and
   continually, with a fervency answering its sense and convictions, it is
   in its way and proper course. I am persuaded no true believer in the
   world is a stranger unto this duty; and the more any one abounds
   therein, the more genuine is his faith evidenced to be, and the more
   humble is his walk before the Lord.

   But it may justly be inquired, after all that we have discoursed upon
   this subject concerning the defilement of sin, how, if it be so,
   believers can be united unto Jesus Christ, or be members of that
   mystical body whereof he is the head, or obtain fellowship with him;
   for whereas he is absolutely pure, holy, and perfect, how can he have
   union or communion with them who are in any thing defiled? There is no
   fellowship between righteousness and unrighteousness, no communion
   between light and darkness, and what can there be between Christ and
   those that are defiled with sin? and because he is "holy, harmless, and
   undefiled," he is said to be "separate from sinners."

   Many things must be returned unto this objection, all concurring to
   take away the seeming difficulty that is in it; as, --

   1. It must be granted that where men are wholly under the power of
   their original defilement, they neither have nor can have either union
   or communion with Christ. With respect unto such persons the rules
   before mentioned are universally true and certain. There is no more
   communion between them and Jesus Christ than is between light and
   darkness, as the apostle speaks expressly, 1 John i. 6. Whatever
   profession they may make of his name, whatever expectations they may
   unduly raise from him in their own minds, he will say unto them at the
   last day, "Depart from me, I never knew you." No person, therefore,
   whatever, who hath not been made partaker of the washing of
   regeneration and the renovation of the Holy Ghost, can possibly have
   any union with Christ. I do not speak this as though our purifying were
   in order of time and nature antecedent unto our union with Christ, for
   indeed it is an effect thereof; but it is such an effect as immediately
   and inseparably accompanieth it, so that where the one is not, there is
   not the other. The act whereby he unites us unto himself is the same
   with that whereby he cleanseth our natures.

   2. Whatever our defilements are or may be, he is not defiled by them.
   They adhere only unto a capable subject, which Christ is not. He was
   capable to have the guilt of our sins imputed to him, but not the filth
   of one sin adhering to him. A member of a body may have a putrefied
   sore; the head may be troubled at it and grieved with it, yet is not
   defiled by it. Wherefore, where there is a radical, original cleansing
   by the Spirit of regeneration and holiness, whereby any one is meet for
   union and communion with Christ, however he may be affected with our
   partial pollutions, he is not defiled by them. He is able sumpathesai,
   "compati, condolere;" he suffers with us in his compassion; -- but he
   is not liable summolunesthai, to be defiled with us or for us. The
   visible mystical body of Christ may be defiled by corrupt members, Heb.
   xii. 15; but the mystical body cannot be so, much less the head.

   3. The design of Christ, when he takes believers into union with
   himself, is to purge and cleanse them absolutely and perfectly; and
   therefore the present remainders of some defilements are not absolutely
   inconsistent with that union. "He gave himself for the church, that he
   might sanctify and cleanse it with the washing of water by the word,
   that he might present it to himself a glorious church, not having spot,
   or wrinkle, or any such thing; but that it should be holy and without
   blemish," Eph. v. 25-27. This he aims at, and this he will, in his own
   way and in his own time, perfectly accomplish. But it is not done at
   once; it is a progressive work, that hath many degrees. God did never
   sanctify any soul at once, unless by death. The body must die by reason
   of sin. Every believer is truly and really sanctified at once, but none
   is perfectly sanctified at once. It is not, therefore, necessary unto
   union that we should be completely sanctified, though it is that we
   should be truly sanctified. Complete sanctification is a necessary
   effect of union in its proper time and season. See John xv. 1-5.

   4. Where the work of sanctification and spiritual cleansing is really
   begun in any, there the whole person is, and is thence denominated,
   holy. As, therefore, Christ the head is holy, so are all the members
   holy according to their measure; for although there may be defilements
   adhering unto their actions, yet their persons are sanctified: so that
   no unholy person hath any communion with Christ, no member of his body
   is unholy, -- that is, absolutely so, in such a state as thence to be
   denominated unholy.

   5. Our union with Christ is immediately in and by the new creature in
   us, by the divine nature which is from the Spirit of holiness, and is
   pure and holy. Hereunto and hereby doth the Lord Christ communicate
   himself unto our souls and consciences, and hereby have we all our
   intercourse with him. Other adherences that have any defilement in
   them, and consequently are opposite unto this union, he daily worketh
   out by virtue hereof, Rom. viii. 10. The whole body of Christ,
   therefore, and all that belongs unto it, is holy, though those who are
   members of this body are in themselves oft-times polluted, but not in
   any thing which belongs to their union. The apostle describeth the
   twofold nature or principle that is in believers, the new nature by
   grace and the old of sin, as a double person, Rom. vii. 19, 20; and it
   is the former, the renewed (and not the latter, which he calls "I"
   also, but corrects as it were that expression, calling it "sin which
   dwelleth in him"), that is the subject of the union with Christ, the
   other being to be destroyed.

   6. Where the means of purification are duly used, no defilement ensues,
   on any sin that believers fall into, which doth or can totally obstruct
   communion with God in Christ, according to the tenor of the covenant.
   There were many things under the Old Testament that did typically and
   legally defile men that were liable unto them; but for all of them were
   provided typical and legal purifications, which sanctified them as to
   the purifying of the flesh. Now, no man was absolutely cut off or
   separated from the people of God for being so defiled; but he that,
   being defiled, did not take care that he might be purified according to
   the law, he was to be cut off from among the people. It is in like
   manner in things spiritual and evangelical. There are many sins whereby
   believers are defiled; but there is a way of cleansing still open unto
   them. And it is not merely the incidence of a defilement, but the
   neglect of purification, that is inconsistent with their state and
   interest in Christ. The rule of communion with God, and consequently of
   union with Christ, in its exercise, is expressed by David, Ps. xix. 12,
   13, "Who can understand his errors? cleanse thou me from secret sins.
   Keep back thy servant also from presumptuous sins; let them not have
   dominion over me: then shall I be upright, and I shall be innocent from
   the great transgression." The design of psalmist is, to be preserved in
   such a state and condition as wherein he may be upright before God. To
   be upright before God is that which God requireth of us in the
   covenant, that we may be accepted of him and enjoy the promises
   thereof, Gen. xvii. 1. He that is so will be from that great
   transgression, or that abundance of sin which is inconsistent with the
   covenant love and favour of God. And hereunto three things are
   required:-- (1.) A constant, humble acknowledgement of sin: "Who can
   understand his errors?" (2.) Daily cleansing from those defilements
   which the least and most secret sins are accompanied withal: "Cleanse
   thou me from secret sins." And, -- (3.) A preservation from
   "presumptuous sins," or wilful sins committed with a high hand. Where
   these things are, there a man is upright, and hath the covenant-ground
   of his communion with God; and whilst believers are preserved within
   these bounds, though they are defiled by sin, yet is there not any
   thing therein inconsistent with their union with Christ.

   7. Our blessed Head is not only pure and holy, but he is also gracious
   and merciful, and will not presently cut off a member of his body
   because it is sick or hath a sore upon it. He is himself passed through
   his course of temptations, and is now above the reach of them all. Doth
   he, therefore, reject and despise those that are tempted, that labour
   and suffer under their temptations? It is quite otherwise, so that, on
   the account of his own present state, his compassions do exceedingly
   abound towards all his that are tempted. It is no otherwise with him as
   to their sins and defilements. These he himself was absolutely free
   from in all his temptations and sufferings, but we are not; and he is
   so far from casting us away on that account, while we endeavour after
   purification, as that it draweth out his compassions towards us. In
   brief, he doth not unite us to himself because we are perfect, but that
   in his own way and time he may make us so; not because we are clean,
   but that he may cleanse us: for it is the blood of Jesus Christ, with
   whom we have fellowship, that cleanseth us from all our sins.

   Lastly, To wind up this discourse, there is hence sufficiently
   evidenced a comprehensive difference between a spiritual life unto God
   by evangelical holiness, and a life of moral virtue, though pretended
   unto God also. Unto the first, the original and continual purification
   of our nature and persons by the Spirit of God and blood of Christ is
   indispensably required. Where this work is not, there neither is nor
   can be any thing of that holiness which the gospel prescribes, and
   which we inquire after. Unless the purification and cleansing of sin
   belong necessarily unto the holiness of the new covenant, all that God
   hath taught us concerning it in the Old Testament and the New, by his
   institution of legal purifying ordinances; by his promises to wash,
   purify, and cleanse us; by his precepts to get ourselves cleansed by
   the means of our purification, namely, his Spirit and the blood of
   Christ; by his instruments and directions of us to make use of those
   means of our cleansing; by his declarations that believers are so
   washed and cleansed from all the defilements of their sins, -- are
   things fanatical, enthusiastic notions, and unintelligible dreams.
   Until men can rise up to a confidence enabling them to own such
   horrible blasphemies, I desire to know whether these things are
   required unto their morality? If they shall say they are so, they give
   us a new notion of morality, never yet heard of in the world; and we
   must expect until they have farther cleared it, there being little or
   no signification in the great swelling words of vanity which have
   hitherto been lavished about it. But if they do not belong thereunto,
   -- then is their life of moral virtue (were it as real in them as it is
   with notorious vanity pretended) cast out from all consideration in a
   serious disquisition after evangelical holiness. And what hath been
   spoken may suffice to give us some light into the nature of this first
   act of our sanctification by the Spirit, which consists in the
   cleansing of our souls and consciences from the pollutions of sin, both
   original and actual.
     __________________________________________________________________

Chapter VI. The positive work of the Spirit in the sanctification of believers.

   Differences in the acts of sanctification as to order -- The manner of
   the communication of holiness by the Spirit -- The rule and measure
   whereof is the revealed will of God, as the rule of its acceptance is
   the covenant of grace -- The nature of holiness as inward --
   Righteousness habitual and actual -- False notions of holiness removed
   -- The nature of a spiritual habit -- Applied unto holiness, with its
   rules and limitations -- Proved and confirmed -- Illustrated and
   practically improved -- The properties of holiness as a spiritual habit
   declared -- 1. Spiritual dispositions unto suitable acts; how expressed
   in the Scripture; with their effects -- Contrary dispositions unto sin
   and holiness how consistent -- 2. Power; the nature thereof; or what
   power is required in believers unto holy obedience; with its properties
   and effects in readiness and facility -- Objections thereunto answered,
   and an inquiry on these principles after true holiness in ourselves
   directed -- Gospel grace distinct from morality, and all other habits
   of the mind; proved by many arguments, especially its relation unto the
   mediation of Christ -- The principal difference between evangelical
   holiness and all other habits of the mind, proved by the manner and way
   of its communication from the person of Christ as the head of the
   church, and the peculiar efficiency of the Spirit therein -- Moral
   honesty not gospel holiness.

   The distinction we make between the acts of the Holy Ghost in the work
   of sanctification concerneth more the order of teaching and instruction
   than any order of precedency that is between the acts themselves; for
   that which we have passed through concerning the cleansing of our
   natures and persons doth not, in order of time, go before those other
   acts which leave a real and positive effect upon the soul, which we now
   enter upon the description of, nor absolutely in order of nature: yea,
   much of the means whereby the Holy Ghost purifieth us consisteth in
   this other work of his which now lies before us; only we thus
   distinguish them and cast them into this order, as the Scripture also
   doth, for the guidance of our understanding in them, and furtherance of
   our apprehension of them.

   We, therefore, now proceed unto that part of the work of the Holy
   Spirit whereby he communicates the great, permanent, positive effect of
   holiness unto the souls of believers, and whereby he guides and assists
   them in all the acts, works, and duties of holiness whatever; without
   which what we do is not so, nor doth any way belong thereunto. And this
   part of his work we shall reduce unto two heads, which we shall first
   propose, and afterward clear and vindicate.

   And our first assertion is, That in the sanctification of believers,
   the Holy Ghost doth work in them, in their whole souls, their minds,
   wills, and affections, a gracious, supernatural habit, principle, and
   disposition of living unto God; wherein the substance or essence, the
   life and being, of holiness doth consist. This is that spirit which is
   born of the Spirit, that new creature, that new and divine nature which
   is wrought in them, and whereof they are made partakers. Herein
   consists that image of God whereunto our natures are repaired by the
   grace of our Lord Jesus Christ, whereby we are made conformable unto
   God, firmly and steadfastly adhering unto him through faith and love.
   That there is such a divine principle, such a gracious, supernatural
   habit, wrought in all them that are born again, hath been fully proved
   in our assertion and description of the work of regeneration. It is,
   therefore, acknowledged that the first supernatural infusion or
   communication of this principle of spiritual light and life, preparing,
   fitting, and enabling all the faculties of our souls unto the duties of
   holiness, according to the mind of God, doth belong unto the work of
   our first conversion. But the preservation, cherishing, and increase of
   it belong unto our sanctification, both its infusion and preservation
   being necessarily required unto holiness. Hereby is the tree made good,
   that the fruit of it may be good, and without which it will not so be.
   This is our new nature; which ariseth not from precedent actions of
   holiness, but is the root of them all. Habits acquired by a multitude
   of acts, whether in things moral or artificial, are not a new nature,
   nor can be so called, but a readiness for acting from use and custom.
   But this nature is from God, its parent; it is that in us which is born
   of God. And it is common unto or the same in all believers, as to its
   kind and being, though not as to degrees and exercise. It is that which
   we cannot learn, which cannot be taught us but by God only, as he
   teaches other creatures in whom he planteth a natural instinct. The
   beauty and glory hereof, as it is absolutely inexpressible, so have we
   spoken somewhat to it before. Conformity to God, likeness to Christ,
   compliance with the Holy Spirit, interest in the family of God,
   fellowship with angels, separation from darkness and the world, do all
   consist herein.

   Secondly, The matter of our holiness consists in our actual obedience
   unto God, according to the tenor of the covenant of grace; for God
   promiseth to write his law in our hearts, that we may fear him and walk
   in his statutes. And concerning this, in general, we may observe two
   things:--

   1. That there is a certain fixed rule and measure of this obedience, in
   a conformity and answerableness whereunto it doth consist. This is the
   revealed will of God in the Scripture, Mic. vi. 8. God's will, I say,
   as revealed unto us in the word, is the rule of our obedience. A rule
   it must have, which nothing else can pretend to be. The secret will or
   hidden purposes of God are not the rule of our obedience, Deut. xxix.
   29, much less are our own imaginations, inclinations, or reason so;
   neither doth any thing, though never so specious, which we do in
   compliance with them, or by their direction, belong thereunto, Col. ii.
   18-23. But the word of God is the adequate rule of all holy
   obedience:-- (1.) It is so materially. All that is commanded in that
   word belongs unto our obedience, and nothing else doth so. Hence are we
   so strictly required neither to add unto it nor to diminish or take any
   thing from it, Deut. iv. 2, xii. 32; Josh. i. 7; Prov. xxx. 6; Rev.
   xxii. 18, 19. (2.) It is so formally; that is, we are not only to do
   what is commanded, all that is commanded, and nothing else, but
   whatever we do, we are to do it because it is commanded, or it is no
   part of our obedience or holiness, Deut. vi. 24, 25, xxix. 29; Ps.
   cxix. 9. I know there is an inbred light of nature as yet remaining in
   us, which gives great direction as to moral good and evil, commanding
   the one and forbidding the other, Rom. ii. 14, 15; but this light,
   however it may be made subservient and subordinate thereunto, is not
   the rule of gospel holiness as such, nor any part of it. The law which
   God by his grace writes in our hearts answers unto the law that is
   written in the word that is given unto us; and as the first is the only
   principle, so the latter is the only rule, of our evangelical
   obedience. For this end hath God promised that his Spirit and his word
   shall always accompany one another, the one to quicken our souls, and
   the other to guide our lives, Isa. lix. 21. And the word of God may be
   considered as our rule in a threefold respect:-- (1.) As it requires
   the image of God in us. The habitual rectitude of our nature with
   respect unto God and our living to him is enjoined us in the word, yea,
   and wrought in us thereby. The whole renovation of our nature, the
   whole principle of holiness before described, is nothing but the word
   changed into grace in our hearts; for we are born again by the
   incorruptible seed of the word of God. The Spirit worketh nothing in us
   but what the word first requireth of us. It is, therefore, the rule of
   the inward principle of spiritual life; and the growth thereof is
   nothing but its increase in conformity to that word. (2.) With respect
   unto all the actual frames, designs, and purposes of the heart. All the
   internal actings of our minds, all the volitions of the will, all the
   motions of our affections, are to be regulated by that word which
   requires us to love the Lord our God with all our minds, all our souls,
   and all our strength. Hereby is their regularity or irregularity to be
   tried. All that holiness which is in them consists in their conformity
   to the revealed will of God. (3.) With respect unto all our outward
   actions and duties, private and public, of piety, of righteousness,
   towards ourselves or others, Tit. ii. 12. This is the rule of our
   holiness. So far as what we are and what we do answer thereunto, so far
   are we holy, and no farther. Whatever acts of devotion or duties of
   morality may be performed without respect hereunto belong not to our
   sanctification.

   2. As there is a rule of our performance of this obedience, so there is
   a rule of the acceptance of our obedience with God; and this is the
   tenor of the new covenant, Gen. xvii. 1. What answers hereunto is
   accepted, and what doth not so is rejected, both as to the universality
   of the whole and the sincerity that accompanies each particular duty in
   it. And these two things, universality and sincerity, answer now, as to
   some certain ends, the legal perfection at first required of us. In the
   estate of original righteousness, the rule of our acceptance with God
   in our obedience was the law and covenant of works; and this required
   that it should be absolutely perfect in parts and degrees, without the
   least intermixture of sin with our good, or interposition of it in the
   least instance, which was inconsistent with that covenant. But now,
   although we are renewed again by grace into the image of God really and
   truly (yet not absolutely nor perfectly, but only in part), we have yet
   remaining in us a contrary principle of ignorance and sin, which we
   must always conflict withal, Gal. v. 16, 17: wherefore God in the
   covenant of grace is pleased to accept of that holy obedience which is
   universal as to all parts, in all known instances of duty, and sincere
   as to the manner of their performance. What in particular is required
   hereunto is not our present work to declare; I only aim to fix in
   general the rule of the acceptance of this holy obedience. Now, the
   reason hereof is not that a lower and more imperfect kind of
   righteousness, holiness, and obedience, will answer all the ends of God
   and his glory now under the new covenant, than would have done so under
   the old. Nothing can be imagined more distant from the truth, or more
   dishonourable to the gospel, or that seems to have a nearer approach
   unto the making of Christ the minister of sin; for what would he be
   else, if he had procured that God would accept of a weak, imperfect
   obedience, accompanied with many failings, infirmities, and sins, being
   in nothing complete, in the room and stead of that which was complete,
   perfect, and absolutely sinless, which he first required of us? Yea,
   God having determined to exalt and glorify the holy properties of his
   nature in a more eminent and glorious manner under the new covenant
   than the old, for which cause and end alone it is so exalted and
   preferred above it, it was necessary that there should be a
   righteousness and obedience required therein far more complete,
   eminent, and glorious than that required in the other. But the reason
   of this difference lies solely herein, that our evangelical obedience,
   which is accepted with God, according to the tenor of the new covenant,
   doth not hold the same place which our obedience should have had under
   the covenant of works; for therein it should have been our
   righteousness absolutely before God, that whereby we should have been
   justified in his sight, even the works of the law, and for which, in a
   due proportion of justice, we should have been eternally rewarded. But
   this place is now filled up by the righteousness and obedience of
   Christ, our mediator; which, being the obedience of the Son of God, is
   far more eminent and glorious, or tends more to the manifestation of
   the properties of God's nature, and therein to the exaltation of his
   glory, than all that we should have done had we abode steadfast in the
   covenant of works. "Whereunto, then," it may be some will say, "serves
   our holiness and obedience, and what is the necessity of them?" I must
   defer the answering of this inquiry unto its proper place, where I
   shall prove at large the necessity of this holiness, and demonstrate it
   from its proper principles and ends. In the meantime I say only, in
   general, that as God requireth it of us, so he hath appointed it as the
   only means whereby we may express our subjection to him, our dependence
   on him, our fruitfulness and thankfulness; the only way of our
   communion and intercourse with him, of using and improving the effects
   of his love, the benefits of the mediation of Christ, whereby we may
   glorify him in this world; and the only orderly way whereby we may be
   made meet for the inheritance of the saints in light: which is
   sufficient, in general, to manifest both its necessity and its use.
   These things being, then, in general premised, I shall comprise what I
   have farther to offer in the declaration and vindication of gospel
   sanctification and holiness in the two ensuing assertions:--

   I. There is wrought and preserved in the minds and souls of all
   believers, by the Spirit of God, a supernatural principle or habit of
   grace and holiness, whereby they are made meet for and enabled to live
   unto God, and perform that obedience which he requireth and accepteth
   through Christ in the covenant of grace; essentially or specifically
   distinct from all natural habits, intellectual and moral, however or by
   what means soever acquired or improved.

   II. There is an immediate work or effectual operation of the Holy
   Spirit by his grace required unto every act of holy obedience, whether
   internal only in faith and love, or external also; that is, unto all
   the holy actings of our understandings, wills, and affections, and unto
   all duties of obedience in our walking before God.

   I. The first of these assertions I affirm not only to be true, but of
   so great weight and importance that our hope of life and salvation
   depends thereon; and it is the second great principle constituting our
   Christian profession. And there are four things that are to be
   confirmed concerning it:-- 1. That there is such a habit or principle
   supernatural infused or created in believers by the Holy Ghost, and
   always abiding in them. 2. That, according to the nature of all habits,
   it inclines and disposeth the mind, will, and affections, unto acts of
   holiness suitable unto its own nature, and with regard unto its proper
   end, and to make us meet to live unto God. 3. [That] it doth not only
   incline and dispose the mind, but gives it power, and enables it to
   live unto God in all holy obedience. 4. That it differs specifically
   from all other habits, intellectual or moral, that by any means we may
   acquire or attain, or spiritual gifts that may be conferred on any
   persons whatever.

   In the handling of these things, I shall manifest the difference that
   is between a spiritual, supernatural life of evangelical holiness and a
   course of moral virtue; which some, to the rejection of the grace of
   our Lord Jesus Christ, do endeavour to substitute in the room thereof.
   Such a spiritual, heavenly, supernatural life, so denominated from its
   nature, causes, acts, and ends, we must be partakers of in this world,
   if ever we mind to attain eternal life in another.

   And herein we shall take what view we are able of the nature, glory,
   and beauty of holiness; and [I] do confess it is but little of them
   which I can comprehend. It is a matter, indeed, often spoken unto; but
   the essence and true nature of it are much hidden from the eyes of all
   living men. The sense of what the Scripture proposeth, what I believe,
   and what I desire an experience of, that I shall endeavour to declare.
   But as we are not in this life perfect in the duties of holiness, no
   more are we in the knowledge of its nature.

   First, therefore, I say, it is a gracious, supernatural habit, or a
   principle of spiritual life. And with respect hereunto I shall briefly
   do these three things:-- 1. Show what I mean by such a habit. 2. Prove
   that there is such a habit required unto holiness, yea, that the nature
   of holiness consists therein. 3. Declare in general the properties of
   it.

   1. Our first inquiry is after the essence and form of holiness, that
   from which anyone is truly and really made and denominated holy; or
   what is the formal reason of that holiness which our nature is partaker
   of in this world. This must be something peculiar, something excellent
   and sacred, as that which constitutes the great and only difference
   that is between mankind, on their own part, in the sight of God, with
   respect unto eternity. Everyone that hath this holiness pleaseth God,
   is accepted with him, and shall come to the enjoyment of him; and
   everyone that hath it not is rejected of him, here and hereafter.

   And this holiness, in the first place, doth not consist in any single
   acts of obedience unto God, though good in their own nature, and
   acceptable unto him; for such acts may be performed, yea, many of them,
   by unholy persons, with examples whereof the Scripture aboundeth.
   Cain's sacrifice and Ahab's repentance were signal single acts of
   obedience materially, yet no acts of holiness formally, nor did either
   make or denominate them holy. And our apostle tells us that men may
   "give all their goods to feed the poor, and their bodies to be burned,
   and yet be nothing," 1 Cor. xiii. 3; yet in single acts who can go
   farther? Such fruits may spring from seed that hath no root. Single
   acts may evidence holiness, as Abraham's obedience in sacrificing his
   son, but they constitute none holy; nor will a series, a course, a
   multiplication of acts and duties of obedience either constitute or
   denominate anyone so, Isa. i. 11-15. All the duties, a series and
   multiplication whereof are there rejected for want of holiness, were
   good in themselves, and appointed of God. Nor doth it consist in an
   habitual disposition of mind unto any outward duties of piety,
   devotion, or obedience, however obtained or acquired. Such habits there
   are, both intellectual and moral. Intellectual habits are arts and
   sciences. When men, by custom, usage, and frequent acts in the exercise
   of any science, art, or mystery, do get a ready facility in and unto
   all the parts and duties of it, they have an intellectual habit
   therein. It is so in things moral, as to virtues and vices. There are
   some seeds and sparks of moral virtue remaining in the ruins of
   depraved nature, as of justice, temperance, fortitude, and the like.
   Hence God calls on profligate sinners to remember and "show themselves
   men," or not to act contrary to the principles and light of nature,
   which are inseparable from us as we are men, Isa. xlvi. 8. These
   principles may be so excited in the exercise of natural light, and
   improved by education, instruction, and example, until persons, by an
   assiduous, diligent performance of the acts and duties of them, may
   attain such a readiness unto them and facility in them as is not by any
   outward means easily changed or diverted; and this is a moral habit. In
   like manner, in the duties of piety and religion, in acts of outward
   obedience unto God, men by the same means may so accustom themselves
   unto them as to have an habitual disposition unto their exercise. I
   doubt not but that it is so unto a high degree with many superstitious
   persons. But in all these things the acts do still precede the habits
   of the same nature and kind, which are produced by them and not
   otherwise. But this holiness is such a habit or principle as is
   antecedent unto all acts of the same kind, as we shall prove. There
   never was by any, nor ever can be, any act or duty of true holiness
   performed, where there was not in order of nature antecedently a habit
   of holiness in the persons by whom they were performed. Many acts and
   duties, for the substance of them good and approvable, may be performed
   without it, but no one that hath the proper form and nature of holiness
   can be so. And the reason is, because every act of true holiness must
   have something supernatural in it, from an internal renewed principle
   of grace; and that which hath not so, be it otherwise what it will, is
   no act or duty of true holiness.

   And I call this principle of holiness a habit, not as though it were
   absolutely of the same kind with acquired habits, and would in all
   things answer to our conceptions and descriptions of them; but we only
   call it so because, in its effects and manner of operation, it agreeth
   in sundry things with acquired intellectual or moral habits. But it
   hath much more conformity unto a natural, unchangeable instinct than
   unto any acquired habit. Wherefore God chargeth it on men, that in
   their obedience unto him they did not answer that instinct which is in
   other creatures towards their lords and benefactors, Isa. i. 3, and
   which they cordially observe, Jer. viii. 7. But herein God "teacheth us
   more than the beasts of the earth, and maketh us wiser than the fowls
   of heaven," Job xxxv. 11.

   This, therefore, is that which I intend, -- a virtue, a power, a
   principle of spiritual life and grace, wrought, created, infused into
   our souls, and inlaid in all the faculties of them, constantly abiding
   and unchangeably residing in them, which is antecedent unto, and the
   next cause of, all acts of true holiness whatever. And this is that, as
   was said, wherein the nature of holiness doth consist, and from which,
   in those that are adult, the actual discharge of all duties and works
   of holiness is inseparable. This abideth always in and with all that
   are sanctified, whence they are always holy, and not only so when they
   are actually exercised in the duties of holiness. Hereby are they
   prepared, disposed, and enabled unto all duties of obedience, as we
   shall show immediately; and by the influence hereof into their acts and
   duties do they become holy, and no otherwise.

   For the farther explanation of it, I shall only add three things:--

   (1.) That this habit or principle, thus wrought and abiding in us, doth
   not, if I may so say, firm its own station, or abide and continue in us
   by its own natural efficacy, in adhering unto the faculties of our
   souls. Habits that are acquired by many actions have a natural efficacy
   to preserve themselves, until some opposition that is too hard for them
   prevail against them; which is frequently (though not easily) done. But
   this is preserved in us by the constant powerful actings and influence
   of the Holy Ghost. He which works it in us doth also preserve it in us.
   And the reason hereof is, because the spring of it is in our head,
   Christ Jesus, it being only an emanation of virtue and power from him
   unto us by the Holy Ghost. If this be not actually and always
   continued, whatever is in us would die and wither of itself. See Eph.
   iv. 15, 16; Col. iii. 3; John iv. 14. It is in us as the fructifying
   sap is in a branch of the vine or olive. It is there really and
   formally, and is the next cause of the fruit-bearing of the branch: but
   it doth not live and abide by itself, but by a continual emanation and
   communication from the root; let that be intercepted, and it quickly
   withers. So is it with this principle in us, with respect unto its
   root, Christ Jesus.

   (2.) Though this principle or habit of holiness be of the same kind or
   nature in all believers, in all that are sanctified, yet there are in
   them very distinct degrees of it. In some it is more strong, lively,
   vigorous, and flourishing; in others, more weak, feeble, and inactive;
   and this in so great variety and on so many occasions as cannot here be
   spoken unto.

   (3.) That although this habit and principle is not acquired by any or
   many acts of duty or obedience, yet is it, in a way of duty, preserved,
   increased, strengthened, and improved thereby. God hath appointed that
   we should live in the exercise of it; and in and by the multiplication
   of its acts and duties is it kept alive and stirred up, without which
   it will be weakened and decay.

   2. This being what I intend as to the substance of it, we must, in the
   next place, show that there is such a spiritual habit or principle of
   spiritual life wrought in believers, wherein their holiness doth
   consist. Some few testimonies of many shall suffice as to its present
   confirmation.

   The work of it is expressed, Deut. xxx. 6, "The Lord thy God will
   circumcise thine heart, to love the Lord thy God with all thine heart,
   and with all thy soul, that thou mayest live." The end of holiness is,
   that we may "live;" and the principal work of holiness is to "love the
   Lord our God with all our heart and soul;" and this is the effect of
   God's "circumcising our hearts," without which it will not be. Every
   act of love and fear, and consequently every duty of holiness whatever,
   is consequential unto God's circumcising of our hearts. But it should
   seem that this work of God is "only a removal of hinderances," and doth
   not express the collation of the principle which we assert. I answer,
   that although it were easy to demonstrate that this work of
   circumcising our hearts cannot be effected without an implantation of
   the principle pleaded for in them, yet it shall suffice at present to
   evince from hence that this effectual work of God upon our hearts is
   antecedently necessary unto all acts of holiness in us. But herewithal
   God writes his law in our hearts: Jer. xxxi. 33, "I will put my law in
   their inward parts, and write it in their hearts." The habit or
   principle which we have described is nothing but a transcript of the
   law of God implanted and abiding in our hearts, whereby we comply with
   and answer unto the whole will of God therein. This is holiness in the
   habit and principle of it. This is more fully expressed, Ezek. xxxvi.
   26, 27, "A new heart will I give you, and a new spirit will I put
   within you, and cause you to walk in my statutes, and ye shall keep my
   judgments, and do them." The whole of all that actual obedience and all
   those duties of holiness which God requireth of us is contained in
   these expressions, "Ye shall walk in my statutes, and keep my judgments
   to do them." Antecedent hereunto, and as the principle and cause
   thereof, God gives a "new heart" and a "new spirit." This new heart is
   a heart with the law of God written in it, as before mentioned; and
   this new spirit is the habitual inclination of that heart unto the life
   of God, or all duties of obedience. And herein the whole of what we
   have asserted is confirmed, -- namely, that antecedently unto all
   duties and acts of holiness whatever, and as the next cause of them,
   there is by the Holy Ghost a new spiritual principle or habit of grace
   communicated unto us and abiding in us, from whence we are made and
   denominated holy.

   It is yet more expressly revealed and declared in the New Testament,
   John iii. 6. There is a work of the Spirit of God upon us in our
   regeneration; we are "born again of the Spirit." And there is the
   product of this work of the Spirit of God in us, that which is born in
   this new birth, and that is "spirit" also. It is something existing in
   us, that is of a spiritual nature and spiritual efficacy. It is
   something abiding in us, acting in a continual opposition against the
   flesh or sin, as Gal. v. 17, and unto all duties of obedience unto God.
   And until this spirit is formed in us, -- that is, our whole souls have
   a furnishment of spiritual power and ability, -- we cannot perform any
   one act that is spiritually good, nor any one act of vital obedience.
   This spirit, or spiritual nature, which is born of the Spirit, by which
   alone we are enabled to live to God, is that habit of grace or
   principle of holiness which we intend. And so also is it called a new
   creature: "If any man be in Christ he is a new creature," 2 Cor. v. 17.
   It is something that, by an almighty creating act of the power of God
   by his Spirit, hath the nature of a living creature, produced in the
   souls of all that are in Christ Jesus. And as it is called the "new
   creature," so it is also a "divine nature," 2 Pet. i. 4; and a nature
   is the principle of all operations. And this is what we plead for: The
   Spirit of God createth a new nature in us, which is the principle and
   next cause of all acts of the life of God. Where this is not, whatever
   else there may be, there is no evangelical holiness. This is that
   whereby we are enabled to live unto God, to fear him, to walk in his
   ways, and to yield obedience according to his mind and will. See Eph.
   iv. 23, 24; Col. iii. 10. This the Scripture plentifully testifieth
   unto; but withal I must add, that as to the proper nature or essence of
   it, no mind can apprehend it, no tongue can express it, none can
   perfectly understand its glory. Some few things may be added to
   illustrate it.

   (1.) This is that whereby we have union with Jesus Christ, the head of
   the church. Originally and efficiently the Holy Spirit dwelling in him
   and us is the cause of this union; but formally this new principle of
   grace is so. It is that whereby we become "members of his flesh and of
   his bones," Eph. v. 30. As Eve was of Adam, -- she was one with him,
   because she had the same nature with him, and that derived from him,
   which the apostle alludeth unto, -- so are we of him, partakers of the
   same divine nature with him. Thus he that is "joined unto the Lord is
   one spirit," 1 Cor. vi. 17; that is, of one and the same spiritual
   nature with him, Heb. ii. 11, 14. How excellent is this grace, which
   gives us our interest in and continuity unto the body of Christ, and to
   his person as our head! It is the same grace, in the kind thereof,
   which is in the holy nature of Christ, and renders us one with him.

   (2.) Our likeness and conformity unto God consists herein; for it is
   the reparation of his image in us, Eph. iv. 23, 24; Col. iii. 10.
   Something, I hope, I apprehend concerning this image of God in
   believers, and of their likeness unto him, how great a privilege it is,
   what honour, safety, and security depend thereon, what duties are
   required of us on the account thereof; but perfectly to conceive or
   express the nature and glory of it we cannot attain unto, but should
   learn to adore the grace whence it doth proceed and is bestowed on us,
   to admire the love of Christ and the efficacy of his mediation, whereby
   it is renewed in us; -- but the thing itself is ineffable.

   (3.) It is our life, our spiritual life, whereby we live to God. Life
   is the foundation and sum of all excellencies; without this we are dead
   in trespasses and sins; and how we are quickened by the Holy Ghost hath
   been declared. But this is the internal principle of life, whence all
   vital acts in the life of God do proceed. And whereas we know not well
   what is the true form and essence of life natural, only we find it,
   discern it, and judge of it by its effects, much less do we know the
   form and essence of life spiritual, which is far more excellent and
   glorious. This is that life which is "hid with Christ in God," Col.
   iii. 3; in which words the apostle draws a veil over it, as knowing
   that we are unable steadfastly to behold its glory and beauty.

   But before I proceed unto a farther description of this principle of
   holiness in its effects, as before laid down, it may not be amiss
   practically to call over these general considerations of its nature;
   and our own concernment in this truth, which is no empty notion, will
   be therein declared. And, --

   First, We may learn hence not to satisfy ourselves, or not to rest, in
   any acts or duties of obedience, in any good works, how good and useful
   soever in themselves, or howsoever multiplied by us, unless there be a
   vital principle of holiness in our hearts. A few honest actions, a few
   useful duties, do satisfy some persons that they are as holy as they
   should be, or as they need to be; and some men's religion hath
   consisted in the multiplying of outward duties, that they might be
   meritorious for themselves and others. But God expressly rejecteth not
   only such duties, but the greatest multitude of them, and their most
   frequent reiteration, if the heart be not antecedently purified and
   sanctified, if it be not possessed with the principle of grace and
   holiness insisted on, Isa. i. 11-15. Such acts and duties may be the
   effects of other causes, the fruits of other principles. Mere legal
   convictions will produce them, and put men upon a course of them.
   Fears, afflictions, terrors of conscience, dictates of reason, improved
   by education and confirmed by custom, will direct, yea, compel men unto
   their observance. But all is lost, men do but labour in the fire about
   them, if the soul be not prepared with this spiritual principle of
   habitual holiness, wrought in it immediately by the Holy Ghost. Yet we
   must here observe these two things:--

   (1.) That so far as these duties, be they of morality or religion, of
   piety or divine worship, are good in themselves, they ought to be
   approved, and men encouraged in them. There are sundry ways whereby the
   best duties may be abused and misapplied, as when men rest in them, as
   if they were meritorious, or the matter of their justification before
   God; for this, as is known, is an effectual means to divert the souls
   of sinners from faith in Christ for life and salvation, Rom. ix. 31,
   32, x. 3, 4. And there are reasons and causes that render them
   unacceptable before God, with respect unto the persons by whom they are
   performed; as when they are not done in faith, for which Cain's
   sacrifice was rejected; and when the heart is not previously sanctified
   and prepared with a spiritual principle of obedience. But yet on
   neither of these grounds or pretences can we or ought we to condemn or
   undervalue the duties themselves, which are good in their own nature,
   nor take off men from the performance of them; yea, it were greatly to
   be desired that we could see more of the fruits of moral virtues and
   duties of religious piety among unsanctified persons than we do. The
   world is not in a condition to spare the good acts of bad men. But this
   we may do, and as we are called we ought to do: When men are engaged in
   a course of duties and good works, on principles that will not abide
   and endure the trial, or for ends that will spoil and corrupt all they
   do, we may tell them (as our Saviour did the young man, who gave that
   great account of his diligence in all legal duties), "One thing is yet
   wanting unto you;" -- "You want faith, or you want Christ, or you want
   a spiritual principle of evangelical holiness, without which all you do
   will be lost, and come to no account at the last day." The due
   assertion of grace never was nor ever can be an obstruction unto any
   duty of obedience. Indeed, when any will give up themselves unto those
   works or actings, under the name of duties and obedience unto God,
   which, although they may make a specious show and appearance in the
   world, yet are evil in themselves, or such as God requireth not of men,
   we may speak against them, deny them, and take men off from them. So
   persecution hath been looked on as a good work, men supposing they did
   God good service when they slew the disciples of Christ; and men giving
   their goods unto "pious uses," as they were called (indeed, impious
   abuses), to have others pray for their souls and expiate their sins,
   when they were gone out of this world. These and the like other
   innumerable pretended duties may be judged, condemned, exploded,
   without the least fear of deterring men from obedience.

   (2.) That wherever there is this principle of holiness in the heart in
   those that are adult, there will be the fruits and effects of it in the
   life, in all duties of righteousness, godliness, and holiness; for the
   main work and end of this principle is, to enable us to comply with
   that "grace of God which teacheth us to deny all ungodliness and
   worldly lusts, and to live soberly, righteously, and godly in this
   present world," Tit. ii. 11, 12. That which we press for is the great
   direction of our Saviour, "Make the tree good, and the fruit will be so
   also." And there can be no more vile and sordid hypocrisy than for any
   to pretend unto inward, habitual sanctification, whilst their lives are
   barren in the fruits of righteousness and duties of obedience. Wherever
   this root is, there it will assuredly bear fruit.

   Secondly, It will appear from hence whence it is that men propose and
   steer such various courses with respect unto holiness. All men who
   profess themselves to be Christians are agreed, in words at least, that
   holiness is absolutely necessary unto them that would be saved by Jesus
   Christ. To deny it is all one as openly to renounce the gospel. But
   when they should come to the practice of it, some take one false way,
   some another, and some actually despise and reject it. Now, all this
   ariseth from ignorance of the true nature of evangelical holiness on
   the one hand, and love of sin on the other. There is nothing wherein we
   are spiritually and eternally concerned that is more frequently
   insisted on than is the true nature of sanctification and holiness. But
   the thing itself, as hath been declared, is deep and mysterious, not to
   be understood without the aid of spiritual light in our minds. Hence
   some would have moral virtue to be holiness, which, as they suppose,
   they can understand by their own reason and practice in their own
   strength; and I heartily wish that we could see more of the fruits of
   it from them. But real moral virtue will hardly be abused into an
   opposition unto grace; the pretence of it will be so easily, and is so
   everyday. Some, on the other hand, place all holiness in superstitious
   devotions, in the strict observance of religious duties, which men, and
   not God, have appointed; and there is no end of their multiplication of
   them, nor measure of the strictness of some in them. The reason why men
   give up themselves unto such soul-deceiving imaginations is, their
   ignorance and hatred of that only true, real principle of evangelical
   holiness of which we have discoursed; for what the world knoweth not in
   these things it always hateth. And they cannot discern it clearly, or
   in its own light and evidence; for it must be spiritually discerned.
   This the natural man cannot do; and in that false light of corrupted
   reason wherein they discern and judge it, they esteem it foolishness or
   fancy, 1 Cor. ii. 14. There is not a more foolish and fanatical thing
   in the world, with many, than that internal, habitual holiness which we
   are in the consideration of; and hence are they led to despise and to
   hate it. But here the love of sin secretly takes place, and influenceth
   their minds. This universal change of the soul in all its principles of
   operation into the image and likeness of God, tending to the
   extirpation of all sins and vicious habits, is that which men fear and
   abhor. This makes them take up with morality and superstitious
   devotion, -- any thing that will pacify a natural conscience, and
   please themselves or others with a reputation of religion. It is,
   therefore, highly incumbent on all that would not wilfully deceive
   their own souls unto their eternal ruin to inquire diligently into the
   true nature of evangelical holiness; and, above all, to take care that
   they miss it not in the foundation, in the true root and principle of
   it, wherein a mistake will be pernicious.

   Thirdly, It is, moreover, evident from hence that it is a greater
   matter to be truly and really holy than most persons are aware of. We
   may learn eminently how great and excellent a work this of
   sanctification and holiness is from the causes of it. How emphatically
   doth our apostle ascribe it unto God, even the Father: 1 Thess. v. 23,
   "Even the God of peace himself sanctify you." It is so great a work as
   that it cannot be wrought by any but the God of peace himself. What is
   the immediate work of the Spirit therein, what the influence of the
   mediation and blood of Christ into it, hath been already in part
   declared, and we have yet much more to add in our account of it. And
   these things do sufficiently manifest how great, how excellent and
   glorious a work it is; for it doth not become divine and infinite
   wisdom to engage the immediate power and efficacy of such glorious
   causes and means for the producing of any ordinary or common effect. It
   must be somewhat, as of great importance unto the glory of God, so of
   an eminent nature in itself. And that little entrance which we have
   made into an inquiry after its nature manifests how great and excellent
   it is. Let us not, therefore, deceive ourselves with the shadows and
   appearances of things in a few duties of piety or righteousness; no,
   nor yet with many of them, if we find not this great work at least
   begun in us. It is sad to see what trifling there is in these things
   amongst men. None, indeed, is contented to be without a religion, and
   very few are willing to admit it in its power.

   Fourthly, Have we received this principle of holiness and of spiritual
   life by the gracious operation of the Holy Ghost? -- there are, among
   many others, three duties incumbent on us, whereof we ought to be as
   careful as of our souls. And the first is, carefully and diligently by
   all means to cherish and preserve it in our hearts. This sacred
   depositum of the new creature, of the divine nature, is intrusted with
   us to take care of, to cherish and improve. If we willingly, or through
   our neglect, suffer it to be wounded by temptations, weakened by
   corruptions, or not exercised in all known duties of obedience, our
   guilt is great, and our trouble will not be small. And then, secondly,
   it is equally incumbent on us to evince and manifest it by its fruits,
   in the mortification of corrupt lusts and affections, in all duties of
   holiness, righteousness, charity, and piety, in the world: for that God
   may be glorified hereby is one of the ends why he endues our natures
   with it; and without these visible fruits, we expose our entire
   profession of holiness to reproach. And in like manner is it required
   that we be thankful for what we have received.

   3. As this principle of inherent grace or holiness hath the nature of a
   habit, so also hath it the properties thereof. And the first property
   of a habit is, that it inclines and disposeth the subject wherein it is
   unto acts of its own kind, or suitable unto it. It is directed unto a
   certain end, and inclines unto acts or actions which tend thereunto,
   and that with evenness and constancy. Yea, moral habits are nothing but
   strong and firm dispositions and inclinations unto moral acts and
   duties of their own kind, as righteousness, or temperance, or meekness.
   Such a disposition and inclination, therefore, there must be in this
   new spiritual nature, or principle of holiness, which we have
   described, wherewith the souls of believers are inlaid and furnished by
   the Holy Ghost in their sanctification; for, --

   (1.) It hath a certain end, to enable us whereunto it is bestowed on
   us. Although it be a great work in itself, that wherein the renovation
   of the image of God in us doth consist, yet is it not wrought in any
   but with respect unto a farther end in this world; and this end is,
   that we may live to God. We are made like unto God, that we may live
   unto God. By the depravation of our natures we are "alienated from this
   life of God," this divine, spiritual life, Eph. iv. 18; we like it not,
   but we have an aversation unto it. Yea, we are under the power of a
   death that is universally opposed unto that life; for "to be carnally
   minded is death," Rom. viii. 6, -- that is, it is so with respect unto
   the life of God, and all the acts that belong thereunto. And this life
   of God hath two parts:-- [1.] The outward duties of it; [2.] The inward
   frame and actings of it. For the first, persons under the power of
   corrupted nature may perform them, and do so; but without delight,
   constancy, or permanency. The language of that principle whereby they
   are acted is, "Behold, what a weariness is it!" Mal. i. 13; and such
   hypocrites will not pray always. But as to the second, or the internal
   actings of faith and love, whereby all outward duties shall be
   quickened and animated, they are utter strangers unto them, utterly
   alienated from them. With respect unto this life of God, a life of
   spiritual obedience unto God, are our natures thus spiritually renewed,
   or furnished with this spiritual habit and principle of grace. It is
   wrought in us, that by virtue thereof we may "live to God:" without
   which we cannot do so in any one single act or duty whatever; for "they
   that are in the flesh cannot please God," Rom. viii. 8. Wherefore, the
   first property and inseparable adjunct of it is, that it inclineth and
   disposeth the soul wherein it is unto all acts and duties that belong
   to the life of God, or unto all the duties of holy obedience, so that
   it shall attend unto them, not from conviction or external impression
   only, but from an internal genuine principle, so inclining and
   disposing it thereunto. And these things may be illustrated by what is
   contrary unto them: There is in the state of nature a "carnal mind,"
   which is the principle of all moral and spiritual operations in them in
   whom it is; and this carnal mind hath an enmity, or is "enmity against
   God," -- "it is not subject unto the law of God, neither indeed can
   be," Rom. viii. 7; that is, the bent and inclination of it lies
   directly against spiritual things, or the mind and will of God in all
   things which concern a life of obedience unto himself. Now, as this
   principle of holiness is that which is introduced into our souls in
   opposition unto, and to the exclusion of, the carnal mind; so this
   disposition and inclination of it is opposite and contrary unto the
   enmity of the carnal mind, as tending always unto actions spiritually
   good, according to the mind of God.

   (2.) This disposition of heart and soul, which I place as the first
   property or effect of the principle of holiness, before declared and
   explained, is in the Scripture called fear, love, delight, and by the
   names of such other affections as express a constant regard and
   inclination unto their objects: for these things do not denote the
   principle of holiness itself, which is seated in the mind, or
   understanding and will, whereas they are the names of affections only;
   but they signify the first way whereby that principle doth act itself,
   in a holy inclination of the heart unto spiritual obedience. So when
   the people of Israel had engaged themselves by solemn covenant to hear
   and do whatsoever God commanded, God adds concerning it, "O that there
   were such an heart in them, that they would fear me, and keep all my
   commandments always!" Deut. v. 29; that is, that the bent and
   inclination of their hearts were always unto obedience. It is that
   which is intended in the promise of the covenant: Jer. xxxii. 39, "I
   will give them one heart, that they may fear me;" which is the same
   with the "new spirit," Ezek. xi. 19. The new heart, as hath been
   declared, is the new nature, the new creature, the new, spiritual,
   supernatural principle of holiness. The first effect, the first fruit
   hereof is, the fear of God always, or a new spiritual bent and
   inclination of soul unto all the will and commands of God. And this new
   spirit, this fear of God, is still expressed as the inseparable
   consequent of the new heart, or the writing of the law of God in our
   hearts, which are the same. So it is called, "fearing the Lord and his
   goodness," Hos. iii. 5. In like manner it is expressed by "love;" which
   is the inclination of the soul unto all acts of obedience unto God and
   communion with him with delight and complacency. It is a regard unto
   God and his will, with a reverence due unto his nature, and a delight
   in him suited unto that covenant-relation wherein he stands unto us.

   (3.) It is, moreover, expressed by being spiritually minded: "To be
   spiritually minded is life and peace," Rom. viii. 6; -- that is, the
   bent and inclination of the mind unto spiritual things is that whereby
   we live to God and enjoy peace with him; it is "life and peace." By
   nature we savour only the things of the flesh, and "mind earthly
   things," Phil. iii. 19; our minds or hearts are set upon them, disposed
   towards them, ready for all things that lead us to the enjoyment of
   them and satisfaction in them. But hereby we mind the things that are
   above, or set our affections on them, Col. iii. 1, 2. By virtue hereof
   David professeth that his "soul followed hard after God," Ps. lxiii. 8,
   or inclined earnestly unto all those ways whereby he might live unto
   him, and come unto the enjoyment of him; like the earnestness which is
   in him who is in the pursuit of something continually in his eye, as
   our apostle expresseth it, Phil. iii. 13, 14. By the apostle Peter it
   is compared unto that natural inclination which is in those that are
   hungry unto food: 1 Pet. ii. 2, "As new-born babes, desire the sincere
   milk of the word, that ye may grow thereby;" which is a constant
   unalterable inclination.

   This, therefore, is that which I intend:-- Every nature hath its
   disposition unto actings suitable unto it. The principle of holiness is
   such a nature, a new or divine nature; wherever it is, it constantly
   inclines the soul unto duties and acts of holiness, it produceth a
   constant disposition unto them. And as by the principle itself the
   contrary principle of sin and flesh is impaired and subdued, so by this
   gracious disposition the inclination unto sin which is in us is
   weakened, impaired, and gradually taken away.

   Wherefore, wherever this holiness is, it doth dispose or incline the
   whole soul unto acts and duties of holiness; and that, -- (1.)
   Universally, or impartially; (2.) Constantly, or evenly; (3.)
   Permanently, unto the end. And where these things are not, no
   multiplication of duties will either make or denominate any person
   holy.

   (1.) There is no duty of holiness whatever, but there is a disposition
   in a sanctified heart unto it. There is a respect unto all God's
   commands. Some of them may be more contrary unto our natural
   inclinations than others, some more cross unto our present secular
   interests, some attended with more difficulties and disadvantages than
   others, and some may be rendered very hazardous by the circumstances of
   times and seasons; but, however, if there be a gracious principle in
   our hearts, it will equally incline and dispose us unto every one of
   them in its proper place and season. And the reason hereof is, because
   it being a new nature, it equally inclines unto all that belongs unto
   it, as all acts of holy obedience do; for every nature hath an equal
   propensity unto all its natural operations, in their times and seasons.
   Hence our Saviour tried the rich young man, who gave an account of his
   duties and righteousness, with one that lay close unto his secular
   interests and worldly satisfactions. This immediately carried him off,
   and evidenced that all he had done besides was not from an internal
   principle of spiritual life. Any other principle or cause of duties and
   obedience will, upon solicitations, give way unto an habitual reserve
   of one thing or other that is contrary thereunto. It will admit either
   of the omission of some duties, or of the commission of some sin, or of
   the retaining of some lust. So Naaman, who vowed obedience, upon his
   conviction of the power of the God of Israel, would, nevertheless, upon
   the solicitation of his worldly interest, have a reserve to bow in the
   house of Rimmon. So omission of duties that are dangerous in a way of
   profession, or the reserve of some corrupt affections, love of the
   world, pride of life, will be admitted upon any other principle of
   obedience, and that habitually; for even those who have this real
   spiritual principle of holiness may be surprised into actual omission
   of duties, commission of sins, and a temporary indulgence unto corrupt
   affections. But habitually they cannot be so. An habitual reserve for
   any thing that is sinful or morally evil is eternally inconsistent with
   this principle of holiness. Light and darkness, fire and water, may as
   soon be reconciled in one. And hereby is it distinguished from all
   other principles, reasons, or causes, whereon men may perform any
   duties of obedience towards God.

   (2.) It thus disposeth the heart unto duties of holiness constantly and
   evenly. He in whom it is feareth always, or is in the fear of the Lord
   all the day long. In all instances, on all occasions, it equally
   disposeth the mind unto acts of holy obedience. It is true that the
   actings of grace which proceed from it are in us sometimes more intense
   and vigorous than at other times. It is so, also, that we are ourselves
   sometimes more watchful and diligently intent on all occasions of
   acting grace, whether in solemn duties, or in our general course, or on
   particular occasions, than we are at some other times. Moreover, there
   are especial seasons wherein we meet with greater difficulties and
   obstructions from our lusts and temptations than ordinary, whereby this
   holy disposition is intercepted and impeded. But notwithstanding all
   these things, which are contrary unto it and obstructive of its
   operations, in itself and its own nature it doth constantly and evenly
   incline the soul, at all times and on all occasions, unto duties of
   holiness. Whatever falls out otherwise is accidental unto it. This
   disposition is like a stream that ariseth equally from a living
   fountain, as our Saviour expresseth it: John iv. 14, "A well of water
   springing up into everlasting life." As this stream passeth on in its
   course, it may meet with oppositions that may either stop it or divert
   it for a season; but its waters still press forward continually. Hereby
   doth the soul set God always before it, and walk continually as in his
   sight. Men may perform duties of obedience unto God, yea, many of them,
   yea, be engaged into a constant course of them, as to their outward
   performance, on other grounds, from other principles, and by virtue of
   other motives; but whatever they are, they are not a new nature in and
   unto the soul, and so do not dispose men constantly and evenly unto
   what they lead unto. Sometimes their impressions on the mind are strong
   and violent, there is no withstanding of them, but the duties they
   require must instantly be complied withal. So is it when convictions
   are excited by dangers or afflictions, strong desires, or the like. And
   again, they leave the soul unto its own formality and course, without
   the least impression from them towards any duties whatever. There is no
   cause, or principle, or reason of obedience, besides this one insisted
   on, that will evenly and constantly incline unto the acts of it. Men
   proceeding only upon the power of convictions are like those at sea,
   who sometimes meet with storms or vehement winds which fit them for
   their course, and would seem immediately to drive them, as it were,
   with violence into their port or harbour, but quickly after they have
   an utter calm, no breath of air stirs to help them forward; and then,
   it may be, after awhile another gust of wind befalls them, which they
   again suppose will despatch their voyage, but that also quickly fails
   them. Where this principle is, persons have a natural current, which
   carries them on quickly, evenly, and constantly; and although they may
   sometimes meet with storms, tempests, and cross winds, yet the stream,
   the current, which is natural, at length worketh its way, and holds on
   its course through all external occasional impediments.

   (3.) It is also permanent herein, and abideth forever. It will never
   cease inclining and disposing the whole soul unto acts and duties of
   obedience, until it come unto the end of them all in the enjoyment of
   God. It is "living water," and whosoever drinketh of it shall never
   thirst anymore, that is, with a total indigence of supplies of grace,
   but it is "a well of water springing up into everlasting life," John
   iv. 14. It springs up, and that as always, without intermission,
   because it is living water, from which vital acts are inseparable, so
   permanently, without ceasing, it springs up into everlasting life, and
   faileth not until those in whom it is are safely lodged in the
   enjoyment of it. This is expressly promised in the covenant, "I will
   put my fear in their hearts, and they shall not depart from me," Jer.
   xxxii. 40. They shall never do so in whom is this fear, which is
   permanent and endless. It is true, that it is our duty, with all care
   and diligence, in the use of all means, to preserve, cherish, and
   improve both the principle itself and its actings in these holy
   dispositions; we are to "show all diligence unto the full assurance of
   hope unto the end," Heb. vi. 11; and in the use of means and the
   exercise of grace is it that it is infallibly kept and preserved, Isa.
   xl. 31; -- and it is also true, that sometimes, in some persons, upon
   the fierce interposition of temptations, with the violent and deceitful
   working of lusts, the principle itself may seem for a season to be
   utterly stifled, and this property of it to be destroyed, as it seems
   to have been with David under his sad fall and decay; -- yet such is
   the nature of it that it is immortal, everlasting, and which shall
   never absolutely die; such is the relation of it unto the
   covenant-faithfulness of God and mediation of Christ, as that it shall
   never utterly cease or be extinguished. It abideth, disposing and
   inclining the heart unto all duties of holy obedience, unto the grave;
   yea, ordinarily, and where its genuine work and tendency is not
   interrupted by cursed negligence or love of the world, it thrives and
   grows continually unto the end. Hence, some are not only fruitful, but
   fat and flourishing in their old age; and as the outward man decayeth,
   so in them the inward man is daily renewed in strength and power. But
   as unto all other principles of obedience whatever, as it is in their
   own nature to decay and wither, all their actings growing insensibly
   weaker and less efficacious, so, for the most part, either the increase
   of carnal wisdom, or the love of the world, or some powerful
   temptation, at one time or other, puts an utter end unto them, and they
   are of no use at all. Hence there is not a more secure generation of
   sinners in the world than those who have been acted by the power of
   conviction unto a course of obedience in the performance of many
   duties; and those of them who fall not openly to profaneness, or
   lasciviousness, or neglect of all duties of religion, do continue in
   their course from what they have been habituated unto, finding it
   compliant with their present circumstances and conditions in the world,
   as also having been preserved from such ways and practices as are
   inconsistent with their present course by the power of their former
   convictions. But the power of these principles, of conviction,
   education, impressions from afflictions, dangers, fears, all in one,
   die before men; and, if their eyes were open, they might see the end of
   them.

   In this manner, therefore, doth the new, divine nature that is in
   believers dispose and incline them, impartially, evenly, and
   permanently, unto all acts and duties of holy obedience.

   One thing yet remains to be cleared, that there may be no mistake in
   this matter; and this is, that in those who are thus constantly
   inclined and disposed unto all the acts of a heavenly, spiritual life,
   there are yet remaining contrary dispositions and inclinations also.

   There are yet in them inclinations and dispositions to sin, proceeding
   from the remainders of a contrary habitual principle. This the
   Scripture calls the "flesh," "lust," the "sin that dwelleth in us," the
   "body of death;" being what yet remaineth in believers of that vicious,
   corrupted depravation of our nature, which came upon us by the loss of
   the image of God, disposing the whole soul unto all that is evil. This
   yet continueth in them, inclining them unto evil and all that is so,
   according to the power and efficacy that is remaining unto it in
   various degrees. Sundry things are here observable; as, -- (1.) This is
   that which is singular in this life of God: There are in the same mind,
   will, and affections, namely, of a person regenerate, contrary habits
   and inclinations, continually opposing one another, and acting
   adversely about the same objects and ends. And this is not from any
   jarrings or disorder between the distinct faculties of the soul itself,
   -- as in natural men there are adverse actings between their wills and
   affections on the one hand, bent unto sin, and the light of their minds
   and consciences on the other, prohibiting the committing of sin and
   condemning its commission, which disorder is discernible in the light
   of nature, and is sufficiently canvassed by the old philosophers, --
   but these contrary habits, inclinations, and actings, are in the same
   faculties. (2.) As this cannot be apprehended but by virtue of a
   previous conviction and acknowledgment both of the total corruption of
   our nature by the fall and the initial renovation of it by Jesus
   Christ, wherein these contrary habits and dispositions do consist; so
   it cannot be denied without an open rejecting of the gospel, and
   contradiction to the experience of all that do believe or know any
   thing of what it is to live to God. We intend no more but what the
   apostle so plainly asserts, Gal. v. 17, "The flesh lusteth against the
   spirit, and the spirit against the flesh;" that is, in the mind, will,
   and affections of believers: "and these are contrary the one to the
   other;" they are contrary principles, attended with contrary
   inclinations and actings: "so that ye cannot do the things that ye
   would." (3.) There cannot be contrary habits, merely natural or moral,
   in the same subject, with respect unto the same object, at the same
   time, at least they cannot be so in any high degree, so as to incline
   and act contrary one to another with urgency or efficacy: for violent
   inclinations unto sin, and a conscience fiercely condemning for sin,
   whereby sinners are sometimes torn and even distracted, are not
   contrary habits in the same subject; only conscience brings in from
   without the judgment of God against what the will and affections are
   bent upon.

   But it is, as was said, otherwise in the contrary principles or habits
   of spirit and flesh, of grace and sin, with their adverse inclinations
   and actings; only they cannot be in the highest degree at the same
   time, nor be actually prevalent or predominant in the same instances,
   -- that is, sin and grace cannot bear rule in the same heart at the
   same time, so as that it should be equally under the conduct of them
   both. Nor can they have in the same soul contrary inclinations equally
   efficacious; for then would they absolutely obstruct all sorts of
   operations whatever. Nor have they the same influence into particular
   actions, so as that they should not be justly denominated from one of
   them, either gracious or sinful. But by nature the vicious, depraved
   habit of sin, or the flesh, is wholly predominant and universally
   prevalent, constantly disposing and inclining the soul to sin. Hence
   "all the imaginations of men's hearts are evil, and that continually,"
   and "they that are in the flesh cannot please God." There dwelleth no
   good thing in them, nor can they do any thing that is good; and the
   flesh is able generally to subdue the rebellions of light, convictions,
   and conscience, against it. But upon the introduction of the new
   principle of grace and holiness in our sanctification, this habit of
   sin is weakened, impaired, and so disenabled as that it cannot nor
   shall incline unto sin with that constancy and prevalency as formerly,
   nor press unto it ordinarily with the same urgency and violence. Hence
   in the Scripture it is said to be dethroned by grace, so as that it
   shall not reign or lord it over us, by hurrying us into the pursuit of
   its uncontrollable inclinations, Rom. vi. 12. Concerning these things
   the reader may consult my treatises of the "Remainder of Indwelling
   Sin," and the "Mortification of Sin in Believers." [137]

   But so it is that this flesh, this principle of sin, however it may be
   dethroned, corrected, impaired, and disabled, yet is it never wholly
   and absolutely dispossessed and cast out of the soul in this life.
   There it will remain, and there it will work, seduce, and tempt, more
   or less, according as its remaining strength and advantages are. By
   reason hereof, and the opposition that hence ariseth against it, the
   principle of grace and holiness cannot, nor doth perfectly and
   absolutely, incline the heart and soul unto the life of God and the
   acts thereof, so as that they in whom it is should be sensible of no
   opposition made thereunto, or of no contrary motions and inclinations
   unto sin; for the flesh will lust against the spirit, as well as the
   spirit against the flesh, and these are contrary. This is the analogy
   that is between these two states: In the state of nature, the principle
   of sin, or the flesh, is predominant and bears rule in the soul; but
   there is a light remaining in the mind, and a judgment in the
   conscience, which, being heightened with instructions and convictions,
   do continually oppose it, and condemn sin both before and after its
   commission. In them that are regenerate, it is the principle of grace
   and holiness that is predominant and beareth rule; but there is in them
   still a principle of lust and sin, which rebels against the rule of
   grace, much in the proportion that light and convictions rebel against
   the rule of sin in the unregenerate: for as they hinder men from doing
   many evils which their ruling principle of sin strongly inclines them
   unto, and put them on many duties that it likes not, so do these on the
   other side in them that are regenerate; they hinder them from doing
   many good things which their ruling principle inclines unto, and carry
   them into many evils which it doth abhor.

   But this belongs unto the principle of holiness inseparably and
   necessarily, that it inclineth and disposeth the soul wherein it is
   universally unto all acts of holy obedience. And these inclinations are
   predominant unto any other, and keep the soul pointed to holiness
   continually; this belongs unto its nature. And where there is a
   cessation or interruption in these inclinations, it is from the
   prevailing reaction of the principle of sin, it may be advantaged by
   outward temptations and incentives, which a holy soul will constantly
   contend against. Where this is not, there is no holiness. The
   performance of duties, whether of religious worship or of morality, how
   frequently, sedulously, and usefully soever, will denominate no man
   holy, unless his whole soul be disposed and possessed with prevalent
   inclinations unto all that is spiritually good, from the principle of
   the image of God renewed in him. Outward duties, of what sort soever,
   may be multiplied upon light and conviction, when they spring from no
   root of grace in the heart; and that which so riseth up will quickly
   wither, Matt. xiii. 20, 21. And this free, genuine, unforced
   inclination of the mind and soul, evenly and universally, unto all that
   is spiritually good, unto all acts and duties of holiness, with an
   inward labouring to break through and to be quit of all opposition, is
   the first fruit and most pregnant evidence of the renovation of our
   natures by the Holy Ghost.

   It may be inquired, whence it is (if the habit or inherent principle of
   holiness do so constantly incline the soul unto all duties of holiness
   and obedience) that David prays that God would incline his heart unto
   his testimonies, Ps. cxix. 36; for it should seem from hence to be a
   new act of grace that is required thereunto, and that it doth not
   spring from the habit mentioned, which was then eminent in the
   psalmist.

   Ans. 1. I shall show afterward that, notwithstanding all the power and
   efficacy of habitual grace, yet there is required a new act of the Holy
   Spirit by his grace unto its actual exercise in particular instances.
   2. God inclines our hearts to duties and obedience principally by
   strengthening, increasing, and exciting the grace we have received, and
   which is inherent in us; but we neither have nor ever shall have, in
   this world, such a stock of spiritual strength as to do any thing as we
   ought without renewed co-operations of grace. 3. There is power
   accompanying this habit of grace, as well as propensity or
   inclinations. It doth not merely dispose the soul to holy obedience,
   but enables it unto the acts and duties of it. Our living unto God, our
   walking in his ways and statutes, keeping his judgments, -- which
   things express our whole actual obedience, -- are the effects of the
   new heart that is given unto us, whereby we are enabled unto them,
   Ezek. xxxvi. 26, 27. But this must be somewhat farther and distinctly
   declared; and, -- (1.) I shall show that there is such a power of holy
   obedience in all that have the principle of holiness wrought in them by
   the sanctification of the Holy Spirit, which is inseparable from it;
   and, (2.) Show what that power is, or wherein it doth consist.

   That by nature we have no power unto or for any thing that is
   spiritually good, or to any acts or duties of evangelical holiness,
   hath been sufficiently proved before: "When we were yet without
   strength, in due time Christ died for the ungodly," Rom. v. 6. Until we
   are made partakers of the benefits of the death of Christ, in and by
   his sanctifying grace, as we are "ungodly," so we are "without
   strength," or have no power to live to God. But, as was said, this hath
   been formerly fully and largely confirmed, in our declaration of the
   impotency of our nature by reason of its death in sin, and so need not
   here to be farther insisted on.

   (1.) The present assertion which we are to prove is, That there is, in
   and by the grace of regeneration and sanctification, a power and
   ability given unto us of living unto God, or performing all the duties
   of acceptable obedience. This is the first act of that spiritual habit,
   arising out of it and inseparable from it. It is called "strength" or
   "power:" Isa. xl. 31, "They that wait upon the Lord shall renew their
   strength;" that is, for and unto obedience, or walking with God without
   weariness. Strength they have, and in their walking with God it is
   renewed or increased. By the same grace are we "strengthened with all
   might, according to the glorious power of God," Col. i. 11; or,
   "strengthened with might by his Spirit in the inner man," Eph. iii. 16;
   whereby "we can do all things through Christ which strengtheneth us,"
   Phil. iv. 13. In our calling or conversion to God, "all things are
   given unto" us by his "divine power" which "pertain unto life and
   godliness," 2 Pet. i. 3, -- everything that is needful to enable us
   unto a holy life. The habit and principle of grace that is wrought in
   believers gives them new power and spiritual strength unto all duties
   of obedience. The water of the Spirit therein is not only a "well of
   water" abiding in them, but it "springeth up into everlasting life,"
   John iv. 14, or enables us continually to such gracious actings as have
   a tendency thereunto. There is a sufficiency in the grace of God
   bestowed on them that believe, to enable them unto the obedience
   required of them, -- so God told our apostle, when he was ready to
   faint under his temptation, that "his grace was sufficient for him," 2
   Cor. xii. 9, -- or there is a power in all that are sanctified, whereby
   they are able to yield all holy obedience unto God. They are alive unto
   God, alive to righteousness and holiness. They have a principle of
   spiritual life; and where there is life, there is power in its kind and
   for its end. Whence there is in our sanctification not only a principle
   or inherent habit of grace bestowed on us, whereby we really and
   habitually, as to state and condition, differ from all unregenerate
   persons whatever, but there belongs moreover thereunto an active power,
   or an ability for and unto spiritual, holy obedience; which none are
   partakers of but those who are so sanctified. And unto this power there
   is a respect in all the commands or precepts of obedience that belong
   to the new covenant. The commands of each covenant respect the power
   given in and by it. Whatever God required or doth require of any, by
   virtue of the old covenant or the precepts thereof, it was on the
   account of and proportionate unto the strength given under and by that
   covenant. And that we have lost that strength by the entrance of sin
   exempts us not from the authority of the command; and thence it is that
   we are righteously obliged to do what we have no power to perform. So
   also the command of God under the new covenant, as to all that
   obedience which he requireth of us, respects that power which is given
   and communicated unto us thereby; and this is that power which belongs
   unto the new creature, the habit and principle of grace and holiness,
   which, as we have proved, is wrought by the Holy Ghost in all
   believers.

   (2.) We may, therefore, inquire into the nature of this spiritual
   power, what it is, and wherein it doth consist. Now, this cannot be
   clearly understood without a due consideration of that impotency unto
   all spiritual good which is in us by nature, which it cures and takes
   away. This we have before at large declared, and thither the reader is
   referred. When we know what it is to be without power or strength in
   spiritual things, we may thence learn what it is to have them. To this
   purpose we may consider that there are three things or faculties in our
   souls which are the subject of all power or impotency in spiritual
   things, -- namely, our understandings, wills, and affections. That our
   spiritual impotency ariseth from their depravation hath been proved
   before; and what power we have for holy, spiritual obedience, it must
   consist in some especial ability, communicated distinctly unto all
   these faculties. And our inquiry therefore is, what is this power in
   the mind, what in the will, and what in the affections. And, --

   [1.] This power in the mind consists in a spiritual light and ability
   to discern spiritual things in a spiritual manner; which men in the
   state of nature are utterly devoid of, 1 Cor. ii. 13, 14. The Holy
   Spirit, in the first communication of the principle of spiritual life
   and holiness, "shines in our hearts, to give us the knowledge of the
   glory of God in the face of Jesus Christ," 2 Cor. iv. 6; yea, this
   strengthening of the mind by saving illumination is the most eminent
   act of our sanctification. Without this there is a veil with fear and
   bondage upon us, [so] that we cannot see in spiritual things. But
   "where the Spirit of the Lord is," where he comes with his sanctifying
   grace, "there is liberty;" and thereby "we all, with open face
   beholding as in a glass the glory of the Lord, are changed into the
   same image from glory to glory," 2 Cor. iii. 17, 18. See Eph. i. 17,
   18.

   Wherefore, all sanctified believers have an ability and power, in the
   renewed mind and understanding, to see, know, discern, and receive,
   spiritual things, the mysteries of the gospel, the mind of Christ, in a
   due and spiritual manner. It is true, they have not all of them this
   power and ability in the same degree; but every one of them hath a
   sufficiency of it, so as to discern what concerns themselves and their
   duties necessarily. Some of them seem, indeed, to be very low in
   knowledge, and, in comparison of others, very ignorant; for there are
   different degrees in these things, Eph. iv. 7. And some of them are
   kept in that condition by their own negligence and sloth; they do not
   use as they ought nor improve those means of growing in grace and in
   the knowledge of Jesus Christ which God prescribes unto them; as Heb.
   vi. 1-6. But everyone who is truly sanctified, and who thereby hath
   received the least degree of saving grace, hath light enough to
   understand the spiritual things of the gospel in a spiritual manner.
   When the mysteries of the gospel are preached unto believers, some of
   them may be so declared as that those of meaner capacities and
   abilities may not be able to comprehend aright the doctrine of them, --
   which yet is necessary to be so proposed, for the edification of those
   who are more grown in knowledge, -- nevertheless there is not any, the
   meanest of them, but hath a spiritual insight into the things
   themselves intended, so far as they are necessary unto their faith and
   obedience in the condition wherein they are. This the Scripture gives
   such abundant testimony unto as to render it unquestionable; for "we
   have received the Spirit which is of God, that we may know the things
   that are freely given to us of God," 1 Cor. ii. 12. By virtue of what
   we have received, we know or discern spiritual things; so we "know the
   mind of Christ," verse 16. This is the substance of that double
   testimony,1 John ii. 20, 27. This abiding unction is no other but that
   habitual inherent grace which we plead for; and by it, as it is a holy
   light in our mind, we "know all things," it is the understanding that
   is given us to "know him that is true," chap. v. 20. Only it is their
   duty continually to endeavour the improvement and enlargement of the
   light they have, in the daily exercise of the spiritual power they have
   received, and in the use of means, Heb. v. 14.

   [2.] This power in the will consists in its liberty, freedom, and
   ability to consent unto, choose, and embrace, spiritual things.
   Believers have free will unto that which is spiritually good; for they
   are freed from that bondage and slavery unto sin which they were under
   in the state of nature. Whatever some dispute concerning the nature of
   free-will, that it consists in an indifferency unto good or evil, one
   thing or another, with a power of applying itself unto all its
   operations, whatever their objects be, as the Scripture knoweth nothing
   of it, so it is that which we cannot have; and if we could, it would be
   no advantage at all unto us, yea, we had much better be without it.
   Have it, indeed, we cannot; for a supposition of it includes a
   rejection of all our dependence on God, making all the springs of our
   actions to be absolutely and formally in ourselves. Neither,
   considering the prejudices, temptations, and corruptions that we are
   possessed and exercised with, would such a flexibility of will be of
   any use or advantage unto us, but would rather certainly give us up to
   the power of sin and Satan. All that the Scripture knows about
   free-will is, that in the state of nature, antecedent unto the
   converting, sanctifying work of the Spirit, all men whatever are in
   bondage unto sin, and that in all the faculties of their souls. They
   are "sold under sin;" are "not subject unto the law of God, neither
   indeed can be;" -- can neither think, nor will, nor do, nor desire, nor
   love any thing that is spiritually good, according to the mind of God.
   But as unto what is evil, perverse, unclean, that they are free and
   open unto, -- ready for, prone, and inclined, and every way able to do.
   On the other side, in those who are renewed by the Holy Ghost and
   sanctified, it acknowledgeth and teacheth a freedom of will, not in an
   indifferency and flexibility unto good and evil, but in a power and
   ability to like, love, choose, and cleave unto God and his will in all
   things. The will is now freed from its bondage unto sin, and, being
   enlarged by light and love, willeth and chooseth freely the things of
   God, having received spiritual power and ability so to do. It is the
   truth, -- that is, faith in the gospel, the doctrine of the truth, --
   which is the means of this freedom; the "truth that makes us free,"
   John viii. 32. And it is the Son of God by his Spirit who is the
   principal efficient cause of it: for "if the Son make us free, then are
   we free indeed," verse 36; and otherwise we are not, whatever we
   pretend. And this freedom unto spiritual good we have not of ourselves
   in the state of nature; for if we have, then are we free indeed, and
   there would be no need that the Son should make us free.

   The difference, therefore, about free-will is reduced unto these
   heads:-- 1st. Whether there be a power in man indifferently to
   determine himself his choice and all his actings, to this or that, good
   or evil, one thing or another, independently of the will, power, and
   providence of God, and his disposal of all future events? This, indeed,
   we deny, as that which is inconsistent with the prescience, authority,
   decrees, and dominion of God, and as that which would prove certainly
   ruinous and destructive to ourselves. 2dly. Whether there be in men
   unregenerate, not renewed by the Holy Ghost, a freedom, power, and
   ability unto that which is spiritually good, or to believe and obey
   according to the mind and will of God? This also we deny, as that which
   is contrary to innumerable testimonies of Scripture, and absolutely
   destructive of the grace of our Lord Jesus Christ. 3dly. Whether the
   freedom of will that is in believers do consist in an indifferency and
   freedom from any determination only, with a power equally ready for
   good or evil, according as the will shall determine itself? or whether
   it consist in a gracious freedom and ability to choose, will, and do
   that which is spiritually good, in opposition to the bondage and
   slavery unto sin wherein we were before detained? This last is that
   liberty and power of the will which we assert, with the Scripture, in
   persons that are sanctified. And a liberty this is every way consistent
   with all the operations of God, as the sovereign first cause of all
   things; every way compliant with and an effect of the special grace of
   God, and the operations of the Holy Ghost; a liberty whereby our
   obedience and salvation are secured, in answer to the promises of the
   covenant. And who that understands himself would change this real,
   useful, gracious free-will, given by Jesus Christ the Son of God, when
   he makes us free, and an effect of God's writing his law in our hearts,
   to cause us to walk in his statutes, -- that property of the new heart
   whereby it is able to consent unto, choose, and embrace freely, the
   things of God, -- for that fictitious, imaginary freedom, yea, for (if
   it were real) an indifferency unto all things, and an equal power unto
   everything, whether it be good or evil? I say, then, that by the habit
   of grace and holiness infused into us by the Spirit of sanctification,
   the will is freed, enlarged, and enabled to answer the commands of God
   for obedience, according to the tenor of the new covenant. This is that
   freedom, this is that power of the will, which the Scripture reveals
   and regards and which by all the promises and precepts of it we are
   obliged to use and exercise, and no other.

   [3.] The affections, which naturally are the principal servants and
   instruments of sin, are hereby engaged unto God, Deut. xxx. 6.

   And from what hath been thus far discoursed, the sense of our former
   assertion is evident, as also the nature of the principle of holiness
   insisted on. The Holy Ghost in our sanctification doth work, effect,
   and create in us a new, holy, spiritual, vital principle of grace,
   residing in all the faculties of our souls, according as their especial
   nature is capable thereof, after the manner of a permanent and
   prevalent habit, which he cherisheth, preserveth, increaseth, and
   strengtheneth continually, by effectual supplies of grace from Jesus
   Christ, disposing, inclining, and enabling the whole soul unto all
   ways, acts, and duties of holiness, whereby we live to God, opposing,
   resisting, and finally conquering, whatever is opposite and contrary
   thereunto. This belongs essentially unto evangelical holiness, yea,
   herein doth the nature of it formally and radically consist. This is
   that from whence believers are denominated holy, and without which none
   are so, nor can be so called.

   The properties of this power are readiness and facility. Wherever it
   is, it renders the soul ready unto all duties of holy obedience, and
   renders all duties of holy obedience easy unto the soul.

   (1.) It gives readiness by removing and taking away all those
   encumbrances which the mind is apt to be clogged with and hindered by
   from sin, the world, spiritual sloth, and unbelief. This is that which
   we are exhorted unto in a way of duty, Heb. xii. 1; Luke xii. 35; 1
   Pet. i. 13, iv. 1; Eph. vi. 14. Herein is the spirit ready, though the
   flesh be weak, Mark xiv. 38. And those encumbrances which give an
   unreadiness unto obedience to God may be considered two ways:-- [1.] As
   they are in their full power and efficacy in persons unregenerate,
   whence they are "unto every good work reprobate," Tit. i. 16. Hence
   proceed all those prevalent tergiversations against a compliance with
   the will of God and their own convictions which bear sway in such
   persons. "Yet a little slumber, a little sleep, a little folding of the
   hands to sleep," Prov. vi. 10. By these do men so often put off the
   calls of God, and perniciously procrastinate from time to time a full
   compliance with their convictions. And whatever particular duties such
   persons do perform, yet are their hearts and minds never prepared or
   ready for them, but the encumbrances mentioned do influence them into
   spiritual disorders in all that they do. [2.] These principles of sloth
   and unreadiness do ofttimes partially influence the minds of believers
   themselves unto great indispositions unto spiritual duties. So the
   spouse states her case, Cant. v. 2, 3. By reason of her circumstances
   in the world, she had an unreadiness for that converse and communion
   with Christ which she was called unto. And it is so not unfrequently
   with the best of men in this world. A spiritual unreadiness unto holy
   duties, arising from the power of sloth or the occasions of life, is no
   small part of their sin and trouble. Both these are removed by this
   spiritual power of the principle of life and holiness in believers. The
   total prevailing power of them, such as is in persons unregenerate, is
   broken by the first infusion of it into the soul, wherein it gives an
   habitual fitness and preparation of heart unto all duties of obedience
   unto God. And by various degrees it freeth believers from the
   remainders of the encumbrances which they have yet to conflict with.
   And this it doth three ways; as, -- 1st. It weakeneth and taketh off
   the bent of the soul from earthly things, so as they shall not possess
   the mind as formerly, Col. iii. 2. How it doth this was declared
   before. And when this is done, the mind is greatly eased of its burden,
   and some way ready unto its duty. 2dly. It gives an insight into the
   beauty, the excellency, and glory of holiness, and all duties of
   obedience. This they see nothing of who, being unsanctified, are under
   the power of their natural darkness. They can see no beauty in
   holiness, no form nor comeliness why it should be desired; and it is no
   wonder if they are unfree to the duties of it, which they are but as it
   were compelled unto. But the spiritual light wherewith this principle
   of grace is accompanied discovers an excellency in holiness and the
   duties of it, and in the communion with God which we have thereby, so
   as greatly to incline the mind unto them and prepare it for them. 3dly.
   It causeth the affections to cleave and adhere unto them with delight.
   "How do I love thy law!" saith David; "my delight is in thy statutes;
   they are sweeter unto me than the honey-comb." Where these three things
   concur, -- where the mind is freed from the powerful influences of
   carnal lusts and love of this world; where the beauty and excellency of
   holiness and the duties of obedience lie clear in the eyes of the soul;
   and where the affections cleave unto spiritual things as commanded, --
   then will be that readiness in obedience which we inquire after.

   (2.) It gives facility or easiness in the performance of all duties of
   obedience. Whatever men do from a habit, they do with some kind of
   easiness. That is easy to them which they are accustomed unto, though
   hard and difficult in itself. And what is done from nature is done with
   facility. And the principle of grace, as we have showed, is a new
   nature, an infused habit with respect unto the life of God, or all
   duties of holy obedience. I grant there will be opposition unto them
   even in the mind and heart itself, from sin, and Satan, and temptations
   of all sorts; yea, and they may sometimes arise so high as either to
   defeat our purposes and intentions unto duties, or to clog us in them,
   to take off our chariot-wheels, and to make us drive heavily; but still
   it is in the nature of the principle of holiness to make the whole
   course of obedience and all the duties of it easy unto us, and to give
   us a facility in their performance: for, --

   [1.] It introduceth a suitableness between our minds and the duties we
   are to perform. By it is the law written in our hearts; that is, there
   is an answerableness in them unto all that the law of God requires. In
   the state of nature, the great things of the law of God are a strange
   thing unto us, Hos. viii. 12; there is an enmity in our minds against
   them, Rom. viii. 7; there is no suitableness between our minds and
   them; -- but this is taken away by the principle of grace. Thereby do
   the mind and duty answer one another, as the eye and a lightsome body.
   Hence the "commands of Christ are not grievous" unto them in whom it
   is, 1 John v. 3. They do not appear to contain any thing uncouth,
   unreasonable, burdensome, or any way unsuited to that new nature
   whereby the soul is influenced and acted. Hence "all the ways of wisdom
   are" unto believers, as they are in themselves, "pleasantness, and all
   her paths are peace," Prov. iii. 17.

   The great notion of some in these days is about the suitableness of
   Christian religion unto reason; and to make good their assertion in the
   principal mysteries of it, because reason will not come to them, they
   bring them by violence unto their reason. But it is with respect unto
   this renewed principle that there is a suitableness in any of the
   things of God unto our minds and affections.

   [2.] It keeps up the heart or whole person unto a frequency of all holy
   acts and duties; and frequency gives facility in every kind. It puts
   the soul upon reiterated actings of faith and love, or renewed holy
   thoughts and meditations. It is a spring that is continually bubbling
   up in them, on the frequent repetition of the daily duties of prayer,
   reading, holy discourse; as on closing with all opportunities and
   occasions of mercy, benignity, charity, and bounty amongst men. Hereby
   is the heart so accustomed unto the yoke of the Lord, and made so
   conversant in his ways, that it is natural and easy to it to bear them
   and to be engaged in them. And it will be found by experience that the
   more intermissions of duties of any sort we fall under, the more
   difficulty we shall find in the performance of them.

   [3.] It engageth the assistance of Christ and his Spirit. It is the
   divine nature, the new creature, which the Lord Christ careth for; in
   and by its actings in all duties of obedience doth its life consist;
   therein, also, is it strengthened and improved. For this cause doth the
   Lord Christ continually come in by the supplies of his Spirit unto its
   assistance. And when the strength of Christ is engaged, then and there
   is his yoke easy and his burden light.

   Some, perhaps, will say that they find not this facility or easiness in
   the course of obedience and in the duties of it. They meet with secret
   unwillingnesses in themselves, and great oppositions on other accounts;
   whence they are apt to be faint and weary, yea, are almost ready to
   give over. It is hard to them to pray continually, and not to faint; to
   stand in their watch night and day against the inroads of their
   spiritual adversaries; to keep themselves from the insinuations of the
   world, and up unto those sacrifices of charity and bounty that are so
   well-pleasing to God. Many weights and burdens are upon them in their
   course, many difficulties press them, and they are ready to be beset
   round about every moment. Wherefore they think that the principle of
   grace and holiness doth not give the facility and easiness mentioned,
   or that they were never made partakers of it.

   I answer, -- 1st. Let these persons examine themselves, and duly
   consider whence those obstructions and difficulties they complain of do
   arise. If they are from the inward inclinations of their souls, and
   unwillingness to bear the yoke of Christ, only they are kept up unto it
   by their convictions, which they cannot cast off, then is their
   condition to be bewailed. But if themselves are sensible and convinced
   that they arise from principles which, as far as they are within them,
   they hate and abhor, and long to be freed from, and, as they are from
   without, are such as they look on as enemies unto them, and do watch
   against them, then what they complain of is no more but what, in one
   degree or other, all that believe have experience of. And if their
   impediments do arise from what they know themselves to be opposite unto
   them, and [to] that principle whereby they are acted, then,
   notwithstanding this objection, it may be in the nature of the
   principle of holiness to give facility in all the duties of it.

   2dly. Let inquiry be made whether they have been constant and assiduous
   in the performance of all those duties which they now complain that
   they find so much difficulty in. The principle of grace and holiness
   gives facility in all duties of obedience, but in the proper way and
   order. It first gives constancy and assiduity, and then easiness. If
   men comply not with its guidance and inclination in the former, it is
   in vain for them to expect the latter. If we are not constant in all
   acts of obedience, none of them will ever be easy unto us. Let not
   those who can omit proper and due seasons of meditation, prayer,
   hearing, charity, moderation in all things, patience, meekness, and the
   like, at their pleasure, on the least occasions, excuses, or
   diversions, ever think or hope to have the ways of obedience smooth,
   its paths pleasant, or its duties easy. Let him never think to attain
   any readiness, delight, or facility in any art or science, who is
   always beginning at it, touching upon it sometimes. As this is the way
   in all sorts of things, natural and spiritual, to be always learning,
   and never to come to the knowledge of the truth; so, in the practice of
   holy obedience, if men are, as it were, always beginning, one while
   performing, another intermitting the duties of it, fearing or being
   unwilling to engage into a constant, equal, assiduous discharge of
   them, they will be always striving, but never come unto any readiness
   or facility in them.

   3dly. The difficulty and burdensomeness complained of may proceed from
   the interposition of perplexing temptations, which weary, disquiet, and
   distract the mind. This may be, and frequently is so; and yet our
   assertion is not impeached. We only say, that set aside extraordinary
   occasions and sinful neglects, this principle of grace and holiness
   doth give that suitableness to the mind unto all duties of obedience,
   that constancy in them, that love unto them, as make them both easy and
   pleasant.

   By these things we may inquire after the habit or principle of holiness
   in our own minds, that we be not deceived by any thing that falsely
   pretendeth thereunto; as, --

   First, Let us take heed that we deceive not ourselves, as though it
   would suffice unto gospel holiness that we have occasionally good
   purposes of leaving sin and living unto God, then when something urgeth
   upon us more than ordinary, with the effects which such purposes will
   produce. Afflictions, sicknesses, troubles, sense of great guilt, fear
   of death, and the like, do usually produce this frame; and although it
   is most remote from any pretence unto evangelical obedience, yet I
   could not but give a caution against it, because it is that whereby the
   generality of men in the world do delude themselves into eternal ruin.
   It is rare to find any that are so stubbornly profligate, but at one
   time or another they project and design, yea, promise and engage unto,
   a change of their course and amendment of their lives, doing sundry
   things, it may be, in the pursuit of those designs and purposes; for
   they will thereon abstain from their old sins, with whose haunt they
   are much perplexed, and betake themselves unto the performance of those
   duties from whence they expect most relief unto their consciences, and
   whose neglect doth most reflect upon them. Especially will they do so
   when the hand of God is upon them in afflictions and dangers, Ps.
   lxxviii. 34-37. And this produceth in them that kind of goodness which
   God says "is like the morning cloud or the early dew," -- things that
   make a fair appearance of something, but immediately vanish away, Hos.
   vi. 4. Certainly there need not much pains to convince any man how
   unspeakably this comes short of that evangelical holiness which is a
   fruit of the sanctification of the Spirit. It hath neither the root of
   it nor any fruit that doth so much as resemble it. But it is to be
   lamented that such multitudes of rational creatures, living under the
   means of light and grace, should so vainly and woefully delude their
   own souls. That which they aim at and intend is, to have that in them
   whereby they may be accepted with God. Now, not to insist on what will
   absolutely frustrate all the designs of such persons, -- namely, their
   want of faith in Christ, and an interest in his righteousness thereby,
   which they are regardless of, -- all that they project and design is as
   far beneath that holiness which God requireth of them, and which they
   think hereby to obtain, as the earth is beneath the heavens. All that
   they do in this kind is utterly lost; it will never be either a
   righteousness unto them or a holiness in them. But this deceit is
   frequently rebuked. God only by his grace can remove and take it away
   from the minds of men.

   Secondly, And we may learn hence not to be imposed on by gifts, though
   never so useful, with a plausible profession thereon. These things go a
   great way in the world, and many deceive both themselves and others by
   them. Gifts are from the Holy Ghost in an especial manner, and
   therefore greatly to be esteemed. They are also frequently useful in
   and unto the church; for "the manifestation of the Spirit is given unto
   men to profit withal." And they put men on such duties as have a great
   show and appearance of holiness. By the help of them alone may men
   pray, and preach, and maintain spiritual communication among them with
   whom they do converse. And as circumstances may be ordered, they put
   sundry persons on a frequent performance of these duties, and so keep
   them up to an eminency in profession. But yet, when all is done, they
   are not holiness; nor are the duties performed in the strength of them
   alone duties of evangelical obedience, accepted of God in them by whom
   they are performed; and they may be where there is nothing of holiness
   at all. They are, indeed, not only consistent with holiness, but
   subservient unto it, and exceeding promoters of it, in souls that are
   really gracious; but they may be alone, without grace, and then are
   they apt to deceive the mind with a pretence of being and doing what
   they are not nor do. Let them be called to an account by the nature and
   properties of that habit and principle of grace which is in all true
   holiness, as before explained, and it will quickly appear how short
   they come thereof: for as their subject, where they have their
   residence, is the mind only, and not the will or affections, any
   farther but as they are influenced or restrained by light, so they do
   not renew or change the mind itself, so as to transform it into the
   image of God; neither do they give the soul a general inclination unto
   all acts and duties of obedience, but only a readiness for that duty
   which their exercise doth peculiarly consist in. Wherefore they answer
   no one property of true holiness; and we have not seldom seen
   discoveries made thereof.

   Least of all can morality, or a course of moral duties, when it is
   alone, maintain any pretence hereunto. We have had attempts to prove
   that there is no specifical difference between common and saving grace,
   but that they are both of the same kind, differing only in degrees. But
   some, as though this ground were already gained, and needed no more
   contending about, do add, without any consideration of these "petty
   distinctions of common and saving grace," that "morality is grace and
   grace is morality, and nothing else." To be a gracious, holy man,
   according to the gospel, and to be a moral man, is all one with them;
   and as yet it is not declared whether there be any difference between
   evangelical holiness and philosophical morality. Wherefore I shall
   proceed to the fourth thing proposed, --

   4. And this is farther to prove that this habit or gracious principle
   of holiness is specifically distinct from all other habits of the mind
   whatever, whether intellectual or moral, connate or acquired, as also
   from all that common grace and the effects of it whereof any persons
   not really sanctified may be made partakers.

   The truth of this assertion is, indeed, sufficiently evident from the
   description we have given of this spiritual habit, its nature and
   properties; but whereas there are also other respects giving farther
   confirmation of the same truth, I shall call over the most important of
   them, after some few things have been premised: as, --

   (1.) A habit, of what sort soever it be, qualifies the subject wherein
   it is, so that it may be denominated from it, and makes the actions
   proceeding from it to be suited unto it or to be of the same nature
   with it. As Aristotle says, "Virtue is a habit which maketh him that
   hath it good or virtuous, and his actions good." Now, all moral habits
   are seated in the will. Intellectual habits are not immediately
   effective of good or evil, but as the will is influenced by them. These
   habits do incline, dispose, and enable the will to act according to
   their nature. And in all the acts of our wills, and so all external
   works which proceed from them, two things are considered:-- first, The
   act itself, or the work done; and, secondly, The end for which it is
   done. And both these things are respected by the habit itself, though
   not immediately, yet by virtue of its acts. It is, moreover, necessary
   and natural that every act of the will, every work of a man, be for a
   certain end. Two things, therefore, are to be considered in all our
   obedience:-- first, The duty itself we do; and, secondly, The end for
   which we do it. If any habit, therefore, do not incline and dispose the
   will unto the proper end of duty, as well as unto the duty itself, it
   is not of that kind from whence true gospel obedience doth proceed; for
   the end of every act of gospel obedience, -- which is the glory of God
   in Jesus Christ, -- is essential unto it. Let us, then, take all the
   habits of moral virtue, and we shall find that however they may incline
   and dispose the will unto such acts of virtue as materially are duties
   of obedience, yet they do it not with respect unto this end. If it be
   said that such moral habits do so incline the will unto duties of
   obedience with respect unto this end, then is there no need of the
   grace of Jesus Christ or the gospel to enable men to live unto God
   according to the tenor of the covenant of grace; which some seem to aim
   at.

   (2.) Whereas it is the end that gives all our duties their special
   nature, this is twofold:--

   [1.] The next; and, [2.] The ultimate; -- or it is particular or
   universal. And these may be different in the same action. As a man may
   give alms to the poor, his next particular end may be to relieve and
   cherish them; this end is good, and so far the work or duty itself is
   good also. But the ultimate and general end of this action may be self,
   merit, reputation, praise, compensation for sin committed, and not the
   glory of God in Christ; which vitiates the whole. Now, moral habits,
   acquired by endeavours answerable unto our light and convictions, or
   the dictates of enlightened reason, with resolutions and perseverance,
   may incline and dispose the will unto actions and works that for the
   substance of them are duties, and are capable of having particular ends
   that are good; but a want of respect unto the general end allows them
   not to be any part of gospel obedience. And this is applicable unto all
   moral habits and duties whatever. But the difference asserted is
   farther manifested, --

   (1.) From the especial fountain and spring of holiness, which
   constitutes its nature of another kind than any common grace or
   morality can pretend unto; and this is electing love, or God's purpose
   of election: Eph. i. 4, "He hath chosen us in Christ before the
   foundation of the world, that we should be holy and without blame
   before him in love." God chooseth us from eternity that we should be
   holy; that is, with a design and purpose to make us so. He sets some
   men apart in his eternal purpose, as those unto whom he will
   communicate holiness. It is, therefore, an especial work of God, in the
   pursuit of an especial and eternal purpose. This gives it its especial
   nature, and makes it, as was said, of another kind than any effect of
   common grace whatever. That is holiness which God works in men by his
   Spirit because he hath chosen them, and nothing else is so; for he
   "chooseth us unto salvation through sanctification of the Spirit," 2
   Thess. ii. 13. Salvation is the end that God aimeth at in his choosing
   of us, in subordination unto his own glory; which is, and must be, the
   ultimate end of all his purposes and decrees, or of all the free acts
   of his wisdom and love. The means which he hath ordained whereby we
   shall be brought unto this salvation, so designed in his eternal
   purpose, is the "sanctification of the Spirit." Gospel holiness,
   therefore, is the effect of that sanctification of the Spirit, which
   God hath designed as the especial way and means on their part of
   bringing the elect unto salvation; and his choosing of them is the
   cause and reason why he doth so sanctify them by his Spirit. And where
   our sanctification is comprised under our vocation, because therein and
   thereby we are sanctified, by the sanctifying principle of holiness
   communicated unto us, it is not only reckoned as an effect and
   consequent of our predestination, but is so conjoined thereunto as to
   declare that none others are partakers of it but those that are
   predestinate, Rom. viii. 29, 30.

   And this consideration is of itself sufficient to evince that this
   holiness whereof we treat differs essentially from all other habits of
   the mind and actions proceeding from them, as having an especial nature
   of its own. Whatever there may be in any men of virtue and piety, or
   whatever their endeavours may be, in ways of honesty and duty towards
   God and men, if the power and principle of it in them be not a fruit of
   electing love, of the Spirit of sanctification, given of God for this
   certain end, that we may attain the salvation whereunto we are chosen,
   it belongeth not unto this holiness. Wherefore, the apostle Peter,
   giving us in charge to use "all diligence," whereby we may make "our
   calling and election sure," -- that is, unto our souls, and in our own
   minds, -- prescribes as the means of it the exercise and increase of
   those graces which are its proper effects, 2 Pet. i. 5-7, 10. And the
   reason why we see so many glorious professions of faith and obedience
   utterly to fail as we do, is because the faith so professed was not
   "the faith of God's elect," Tit. i. 1; and the obedience of it was not
   the fruit of that Spirit of sanctification which God gives to man to
   make his purpose of election infallibly effectual, that so the "purpose
   of God which is according to election might stand," Rom. ix. 11, and
   "the election," or those elected, might obtain the grace and glory
   designed for them, chap. xi. 5, 7. And it is an evidence of much
   spiritual sloth in us, or that which is worse, namely, that our graces
   and obedience are not genuine and of the true heavenly race, if we
   endeavour not to satisfy ourselves that they are real effects of
   electing love.

   If anyone shall inquire, how we may know whether the graces of
   holiness, which we hope are in us, and the duties that proceed from
   them, are fruits and effects of election, seeing such only are genuine
   and durable, I answer, it may be done three ways:--

   [1.] By their growth and increase. This in ordinary cases, setting
   aside the seasons of prevalent temptations and desertions, is the best
   evidence hereof. Waters that proceed from a living fountain increase in
   their progress, because of the continual supplies which they have from
   their spring, when those which have only occasional beginnings, from
   showers of rain or the like, do continually decay until they are dried
   up. The graces that come from this eternal spring have continual
   supplies from it, so that, if they meet with no violent obstructions
   (as they may do sometimes for a season), they do constantly increase
   and thrive. And, therefore, no man can secure his spiritual comforts
   one moment under a sensible decay of grace; for such a decay is a very
   sufficient reason why he should call the truth of all his grace into
   question. Where the Spirit of sanctification is, as given in pursuit of
   the purpose of election, it is "a well of water springing up into
   everlasting life," John iv. 14. The quietness and satisfaction of
   professors under a decay of grace is a soul-ruining security, and hath
   nothing in it of spiritual peace.

   [2.] We may discern it when we are much stirred up unto diligent acting
   and exercise of grace, out of a sense of that electing love from whence
   all grace doth proceed. It is the nature of that grace that is the
   fruit of election greatly to affect the heart and mind with a sense of
   the love that is therein: so the apostle says expressly that one grace
   exciteth and stirreth up another, from a sense of the love of God,
   which sets them all on work, Rom. v. 2-5. So God is said to "draw us
   with loving-kindness," because "he hath loved us with an everlasting
   love," Jer. xxxi. 3; that is, he gives us such a sense of his
   everlasting love as thereby to draw us after him in faith and
   obedience. Those principles of duties in us which are excited only by
   fear, awe, hope, and the jealous observances of an awakened conscience,
   will scarce at any time evince this heavenly extract unto a spiritual
   understanding. That grace which proceeds from especial love will carry
   along with it a holy quickening sense of it, and thereby be excited
   unto its due exercise. And we do what we can to famish and starve our
   graces, when we do not endeavour their supplies by faith on that spring
   of divine love from whence they proceed.

   [3.] Seeing we are chosen in Christ, and predestinated to be like unto
   him, those graces of holiness have the most evident and legible
   characters of electing love upon them which are most effectual in
   working us unto a conformity to him. That grace is certainly from an
   eternal spring which makes us like unto Jesus Christ. Of this sort are
   meekness, humility, self-denial, contempt of the world, readiness to
   pass by wrongs, to forgive enemies, to love and do good unto all; which
   indeed are despised by the most, and duly regarded but by few. But I
   return.

   (2.) The especial procuring cause of this holiness is the mediation of
   Christ. We are not, in this matter, concerned in any thing, let men
   call it what they please, virtue, or godliness, or holiness, that hath
   not an especial relation unto the Lord Christ and his mediation.
   Evangelical holiness is purchased for us by him, according to the tenor
   of the everlasting covenant, is promised unto us on his account,
   actually impetrated for us by his intercession, and communicated unto
   us by his Spirit. And hereby we do not only cast off all the moral
   virtues of the heathens from having the least concernment herein, but
   all the principles and duties of persons professing Christianity, who
   are not really and actually implanted into Christ, for he it is who "of
   God is made unto us sanctification," 1 Cor. i. 30; and this he is on
   several accounts, the heads whereof may be called over:--

   [1.] He is made unto us of God sanctification with respect unto his
   sacerdotal office, because we are purified, purged, washed, and
   cleansed from our sins by his blood, in the oblation of it, and the
   application of it unto our souls, as hath been at large declared, Eph.
   v. 25-27; Tit. ii. 14, 1 John i. 7; Heb. ix. 14. All that we have
   taught before concerning the purification of our minds and consciences
   by the blood of Christ is peculiar unto gospel holiness, and
   distinguisheth it essentially from all common grace or moral virtues.
   And they do but deceive themselves who rest in a multitude of duties,
   it may be animated much with zeal, and set off with a profession of the
   most rigid mortification, whose hearts and consciences are not thus
   purged by the blood of Christ.

   [2.] Because he prevails for the actual sanctification of our natures,
   in the communication of holiness unto us, by his intercession. His
   prayer, John xvii. 17, is the blessed spring of our holiness: "Sanctify
   them through thy truth; thy word is truth." There is not any thing of
   this grace wrought in us, bestowed on us, communicated unto us,
   preserved in us, but what is so in answer unto and compliance with the
   intercession of Christ. From his prayer for us is holiness begun in us:
   "Sanctify them," saith he, "by thy truth." Thence it is kept alive and
   preserved in us: "I have," saith he to Peter, "prayed for thee, that
   thy faith fail not." And through his intercession are we saved to the
   uttermost. Nothing belongs to this holiness but what, in the actual
   communication of it, is a peculiar fruit of Christ's intercession; what
   is not so, what men may be made partakers of upon any more general
   account, belongs not thereunto. And if we really design holiness, or
   intend to be holy, it is our duty constantly to improve the
   intercession of Christ for the increase of it; and this we may do by
   especial applications to him for that purpose. So the apostles prayed
   him to "increase their faith," Luke xvii. 5; and we may do so for the
   increase of our holiness. But the nature of this application unto
   Christ for the increase of holiness, by virtue of his intercession, is
   duly to be considered. We are not to pray unto him that he would
   intercede for us that we may be sanctified; for as he needs not our
   minding for the discharge of his office, so he intercedes not orally in
   heaven at all, and always doth so virtually, by his appearance in the
   presence of God, with the virtue of his oblation or sacrifice. But
   whereas the Lord Christ gives out no supplies of grace unto us but what
   he receiveth from the Father for that end by virtue of his
   intercession, we apply ourselves unto him under that consideration, --
   namely, as he who, upon his intercession with God for us, hath all
   stores of grace to give us supplies from.

   [3.] He is so, because the rule and measure of holiness unto us, the
   instrument of working it in us, is his word and doctrine, which he
   taught the church as the great prophet of it: "The law was given by
   Moses, but grace and truth came by Jesus Christ." The inbred dictates
   of the light and law of nature, in their greatest purity, are not the
   rule or measure of this holiness; much less are those rules and maxims
   which men deduce, partly right and partly wrong, from them of any such
   use. Nor is the written law itself so. It is the rule of original
   holiness, but not the adequate rule of that holiness whereunto we are
   restored by Christ. Neither are both these in conjunction, -- the
   dictates of nature and the law written, -- the instruments of working
   holiness in us. But it is the doctrine of the gospel which is the
   adequate rule and immediate instrument of it. My meaning is, that the
   word, the gospel, the doctrine of Christ, in the preceptive part of it,
   is so the rule of all our obedience and holiness as that all which it
   requireth belongeth thereunto, and nothing else but what it requireth
   doth so; and the formal reason of our holiness consists in conformity
   thereunto, under this consideration, that it is the word and doctrine
   of Christ. Nothing belongeth unto holiness materially but what the
   gospel requireth; and nothing is so in us formally but what we do
   because the gospel requireth it. And it is the instrument of it,
   because God maketh use of it alone as an external means for the
   communicating of it unto us, or the ingenerating of it in us.
   Principles of natural light, with the guidance of an awakened
   conscience, do direct unto, and exact the performance of, many material
   duties of obedience; the written law requireth of us all duties of
   original obedience; and God doth use these things variously for the
   preparing of our souls unto a right receiving of the gospel: but there
   are some graces, some duties, belonging unto evangelical holiness,
   which the law knows nothing of; such are the mortification of sin,
   godly sorrow, daily cleansing of our hearts and minds; -- not to
   mention the more sublime and spiritual acts of communion with God by
   Christ, with all that faith and love which are required in us towards
   him; for although these things may be contained in the law radically,
   as it requires universal obedience unto God, yet are they not so
   formally. And it is not used as the means to beget faith and holiness
   in us; this is the effect of the gospel only. Hence it is said to be
   "the power of God unto salvation," Rom. i. 16, or that whereby God puts
   forth the greatness of his power unto that purpose; -- "the word of his
   grace, which is able to build us up, and to give us an inheritance
   among all them which are sanctified," Acts xx. 32. It is that by whose
   preaching faith cometh, Rom. x. 17; and by the hearing whereof we
   receive the Spirit, Gal. iii. 2. It is that whereby we are begotten in
   Christ Jesus, 1 Cor. iv. 15; James i. 18; 1 Pet. i. 23-25. And all that
   is required of us, in the way of external obedience, is but that our
   conversation be such as becometh the gospel.

   And this is a proper touchstone for our holiness, to try whether it be
   genuine, and of the right kind or no. If it be, it is nothing but the
   seed of the gospel quickened in our hearts, and bearing fruit in our
   lives. It is the delivery up of our souls into the mould of the
   doctrine of it, so as that our minds and the word should answer one
   another, as face doth unto face in water. And we may know whether it be
   so with us or no two ways; for, -- 1st. If it be so, none of the
   commands of the gospel will be grievous unto us, but easy and pleasant.
   A principle suited unto them all, inclining unto them all, connatural
   unto them, as proceeding from them, being implanted in our minds and
   hearts, it renders the commands themselves so suited unto us, so
   useful, and the matter of them so desirable, that obedience is made
   pleasant thereby. Hence is that satisfaction of mind, with rest and
   joy, which believers have in gospel duties, yea, the most difficult of
   them; with that trouble and sorrow which ensue upon their neglect,
   omission, or their being deprived of opportunities for them. But in the
   strictest course of duties that proceedeth from any other principle,
   the precepts of the gospel, or at least some of them, on account of
   their spirituality or simplicity, are either esteemed grievous or
   despised. 2dly. None of the truths of the gospel will seem strange unto
   us. This makes up the evidence of a genuine principle of gospel
   holiness, when the commands of it are not grievous, nor the truths of
   it strange or uncouth. The mind so prepared receives every truth, as
   the eye doth every increase of light, naturally and pleasantly, until
   it come unto its proper measure. There is a measure of light which is
   suited unto our visive faculty; what exceeds it dazzles and amazes,
   rather than enlightens, but every degree of light which tends unto it
   is connatural and pleasant to the eye. So is it with the sanctified
   mind and spiritual truth. There is a measure of light issuing from
   spiritual truths that our minds are capable of: what is beyond this
   measure belongs to glory, and the gazing after it will rather dazzle
   than enlighten us; and such is the issue of overstrained speculations
   when the mind endeavours an excess as to its measure. But all light
   from truth which tends to the filling up of that measure is pleasant
   and natural to the sanctified mind. It sees wisdom, glory, beauty, and
   usefulness, in the most spiritual, sublime, and mysterious truths that
   are revealed in and by the word, labouring more and more to comprehend
   them, because of their excellency. For want hereof, we know how the
   truths of the gospel are by many despised, reproached, scorned, as
   those which are no less foolishness unto them to be believed than the
   precepts of it are grievous to be obeyed.

   [4.] He is so as he is the exemplary cause of our holiness. The design
   of God in working grace and holiness in us is, that "we may be
   conformed unto the image of his Son, that he may be the firstborn among
   many brethren," Rom. viii. 29; and our design in the attaining of it
   is, first that we may be like him, and then that we may express or
   "show forth the virtues of him who hath called us out of darkness into
   his marvellous light," unto his glory and honour, 1 Pet. ii. 9. To this
   end is he proposed, in the purity of his natures, the holiness of his
   person, the glory of his graces, the innocency and usefulness of his
   conversation in the world, as the great idea and exemplar, which in all
   things we ought to conform ourselves unto. And as the nature of
   evangelical holiness consists herein, -- namely, in a universal
   conformity unto him as he is the image of the invisible God, -- so the
   proposal of his example unto us is an effectual means of ingenerating
   and increasing it in us.

   It is by all confessed that examples are most effectual ways of
   instruction, and, if seasonably proposed, do secretly solicit the mind
   unto imitation, and almost unavoidably incline it thereunto. But when
   unto this power which examples have naturally and morally to instruct
   and affect our minds, things are peculiarly designed and instituted of
   God to be our examples, he requiring of us that from them we should
   learn both what to do and what to avoid, their force and efficacy is
   increased. This the apostle instructs us in at large, 1 Cor. x. 6-11.
   Now, both these concur in the example of holiness that is given us in
   the person of Christ; for, --

   1st. He is not only in himself, morally considered, the most perfect,
   absolute, glorious pattern of all grace, holiness, virtue, obedience,
   to be chosen and preferred above all others, but he only is so; there
   is no other complete example of it. As for those examples of heroical
   virtue or stoical apathy which are boasted of among the heathens, it
   were an easy matter to find such flaws and tumours in them as would
   render them not only uncomely, but deformed and monstrous. And in the
   lives of the best of the saints there is declared what we ought
   expressly to avoid, as well as what we ought to follow; and in some
   things we are left at a loss whether it be safe to conform unto them or
   no, seeing we are to be followers of none any farther than they were so
   of Jesus Christ, and wherein they were so; neither, in what they were
   or did, were they absolutely our rule and example in itself, but only
   so far as therein they were conformable unto Christ: and the best of
   their graces, the highest of their attainments, and the most perfect of
   their duties, have their spots and imperfections; so that although they
   should have exceeded what we can attain unto, and are therefore meet to
   be proposed unto our imitation, yet do they come short of what we aim
   at, which is to be holy as God is holy. But in this our great exemplar,
   as there was never the least shadow of variableness from the perfection
   of holiness (for "he did no sin, neither was guile found in his mouth,"
   yea, "in him was light, and no darkness at all"), so were all his
   graces, all his actings of them, all his duties, so absolute and
   complete, as that we ought to aim no higher, nor to propose any other
   pattern unto ourselves. And who is it that, aiming at any excellency,
   would not design the most absolute and perfect example? This,
   therefore, is to be found as unto holiness in Christ, and in him alone.
   And, 2dly. He is appointed of God for this purpose. One end why God
   sent his Son to take our nature upon him, and to converse in the world
   therein, was, that he might set us an example in our own nature, in one
   who was like unto us in all things, sin only excepted, of that
   renovation of his image in us, of that return unto him from sin and
   apostasy, of that holy obedience which he requireth of us. Such an
   example was needful, that we might never be at a loss about the will of
   God in his commands, having a glorious representation of it before our
   eyes; and this could be given us no otherwise but in our own nature.
   The angelical nature was not suited to set us an example of holiness
   and obedience, especially as to the exercise of such graces as we
   principally stand in need of in this world; for what examples could
   angels set unto us in themselves of patience in afflictions, of
   quietness in sufferings, seeing their nature is incapable of such
   things? Neither could we have had an example that was perfect and
   complete in our own nature, but only in one who was "holy, harmless,
   undefiled, and separate from sinners." To this end, therefore, among
   others, did God send his own Son to take our nature on him, and therein
   to represent unto us the perfect idea of that holiness and obedience
   which he requireth of us. It is evident, therefore, that these two
   considerations of an instructive example, that it hath a moral aptitude
   to incite the mind unto imitation, and that it is instituted of God
   unto that purpose, are both found eminently in this of Christ.

   But there is yet more in this matter: for, -- 1st. As God hath
   appointed the consideration of Christ as an especial ordinance unto the
   increase of holiness in us, so his holy obedience, as proposed unto us,
   hath a peculiar efficacy unto that purpose beyond all other instituted
   examples; for, -- (1st.) We are often called to behold Christ, and to
   look upon him, or it is promised that we shall do so, Isa. xlv. 22;
   Zech. xii. 10. Now, this beholding of Christ, or looking on him, is the
   consideration of him by faith unto the ends for which he is exhibited,
   proposed, and set forth of God in the gospel and promises thereof.
   This, therefore, is an especial ordinance of God, and is by his Spirit
   made effectual. And these ends are two:-- [1st.] Justification; [2dly.]
   Salvation, or deliverance from sin and punishment. "Look unto me,"
   saith he, "and be ye saved." This was he on the cross, and is still so
   in the preaching of the gospel, wherein he is "evidently crucified
   before our eyes," Gal. iii. 1, lifted up as the brazen serpent in the
   wilderness, John iii. 14, 15, that we, looking on him by faith, as
   "bearing our sins in his own body on the tree," 1 Pet. ii. 24, and
   "receiving the atonement" made thereby, Rom. v. 11, may through faith
   in him be justified from all our sins, and saved from the wrath to
   come. But this we intend not; for, (2dly.) He is of God proposed unto
   us in the gospel as the great pattern and exemplar of holiness, so as
   that, by God's appointment, our beholding and looking on him, in the
   way mentioned, is a means of the increase and growth of it in us. So
   our apostle declares, 2 Cor. iii. 18, "We all, with open face beholding
   as in a glass the glory of the Lord, are changed into the same image
   from glory to glory, even as by the Spirit of the Lord." That which is
   proposed unto us is, the "glory of God," or the "glory of God in the
   face of Jesus Christ," chap. iv. 6; that is, God gloriously manifesting
   himself in the person of Christ. This are we said to "behold with open
   face." The veil of types and shadows being taken off and removed, faith
   doth now clearly and distinctly view and consider Jesus Christ as he is
   represented unto us in the glass of the gospel; that is, the evidences
   of the presence of God in him and with him, in his work, purity, and
   holiness. And the effect hereof is, that we are, through the operation
   of the Spirit of God, "changed into the same image," or made holy, and
   therein like unto him.

   2dly. There is peculiar force and efficacy, by the way of motive, in
   the example of Christ, to incline us unto the imitation of him, that is
   not to be found in any other example, on any occasion whatever;
   because, (1st.) Whatever is proposed unto us, in what he was or what he
   did, as our pattern and example, he was it, and did it, not for his own
   sake, but out of free and mere love unto us. That pure nature of his,
   which we ought to be labouring after a conformity unto, 1 John iii. 3,
   and which he will at length bring us unto, Phil. iii. 21, he took it
   upon him, by an infinite condescension, merely out of love unto us,
   Heb. ii. 14, 15; Phil. ii. 5-8. And all the actings of grace in him,
   all the duties of obedience which he performed, all that glorious
   compliance with the will of God in his sufferings which he manifested,
   proceed all from his love unto us, John xvii. 19; Gal. ii. 20. These
   things being in themselves truly honourable and excellent, yea, being
   only so, the holiness and obedience which God requireth of us
   consisting in them, and being by the appointment of God proposed unto
   our imitation in the example of Jesus Christ, how must it needs
   influence and prevail on gracious souls to endeavour a conformity unto
   him therein, to be as he was, to do as he did, seeing he was what he
   was, and did what he did, merely out of love unto us, and for no other
   end! And, (2dly.) Everything which we are to imitate in Christ is other
   ways also beneficial unto us; for we are, in its place and way, even
   saved thereby. By his obedience we are made righteous, Rom. v. 19.
   There is no grace nor duty of Christ which he did perform, but we have
   the advantage and benefit of it. And this increaseth the efficacy of
   his example; for who would not strive to obtain those things in
   himself, of whose being in Christ he hath so great advantage?

   In this regard also, therefore, is the Lord Christ made sanctification
   unto us, and is the cause of evangelical holiness in us; and certainly
   we are, the most of us, much to blame that we do not more abound in the
   use of this means unto the end mentioned. Did we abide more constantly
   in the beholding or contemplation of the person of Christ, of the glory
   and beauty of his holiness, as the pattern and great example proposed
   unto us, we should be more transformed into his image and likeness. But
   it is so fallen out that many who are called Christians delight to be
   talking of, and do much admire, the virtuous sayings and actions of the
   heathen, and are ready to make them the object of their imitation,
   whilst they have no thoughts of the grace that was in our Lord Jesus
   Christ, nor do endeavour after conformity thereunto; and the reason is,
   because the virtue which they seek after and desire is of the same kind
   with that which was in the heathen, and not that grace and holiness
   which was in Christ Jesus. And thence also it is that some, who, not
   out of love unto it, but to decry other important mysteries of the
   gospel thereby, do place all Christianity in the imitation of Christ,
   do yet indeed in their practice despise those qualities and duties
   wherein he principally manifested the glory of his grace. His meekness,
   patience, self-denial, quietness in bearing reproaches, contempt of the
   world, zeal for the glory of God, compassion to the souls of men,
   condescension to the weaknesses of all, they regard not. But there is
   no greater evidence that whatever we seem to have of any thing that is
   good in us is no part of evangelical holiness, than that it doth not
   render us conformable to Christ.

   And we should always consider how we ought to act faith on Christ with
   respect unto this end. Let none be guilty practically of what some are
   falsely charged withal as to doctrine; -- let none divide in the work
   of faith, and exercise themselves but in the one half of it. To believe
   in Christ for redemption, for justification, for sanctification, is but
   one half of the duty of faith; -- it respects Christ only as he died
   and suffered for us, as he made atonement for our sins, peace with God,
   and reconciliation for us, as his righteousness is imputed unto us unto
   justification. Unto these ends, indeed, is he firstly and principally
   proposed unto us in the gospel, and with respect unto them are we
   exhorted to receive him and to believe in him; but this is not all that
   is required of us. Christ in the gospel is proposed unto us as our
   pattern and example of holiness; and as it is a cursed imagination that
   this was the whole end of his life and death, -- namely, to exemplify
   and confirm the doctrine of holiness which he taught, -- so to neglect
   his so being our example, in considering him by faith to that end, and
   labouring after conformity to him, is evil and pernicious. Wherefore
   let us be much in the contemplation of what he was, what he did, how in
   all instances of duties and trials he carried himself, until an image
   or idea of his perfect holiness is implanted in our minds, and we are
   made like unto him thereby.

   [5.] That which principally differenceth evangelical holiness, with
   respect unto the Lord Christ, from all natural or moral habits or
   duties, and whereby he is made sanctification unto us, is, that from
   him, his person as our head, the principle of spiritual life and
   holiness in believers is derived; and by virtue of their union with
   him, real supplies of spiritual strength and grace, whereby their
   holiness is preserved, maintained, and increased, are constantly
   communicated unto them. On the stating and proof hereof the whole
   difference about grace and morality doth depend and will issue: for if
   that which men call morality be so derived from the Lord Christ by
   virtue of our union with him, it is evangelical grace; if it be not, it
   is either nothing or somewhat of another nature and kind, for grace it
   is not, nor holiness neither. And all that I have to prove herein is,
   that the Lord Jesus Christ is a head of influence, the spring or
   fountain of spiritual life, unto his church, -- wherein I know myself
   to have the consent of the church of God in all ages; and I shall
   confine the proof of my assertion unto the ensuing positions, with
   their confirmation:--

   1st. Whatever grace God promiseth unto any, bestoweth on them, or
   worketh in them, it is all so bestowed and wrought in, by, and through
   Jesus Christ, as the mediator or middle person between God and them.
   This the very notion and nature of his office of mediator, and his
   interposition therein between God and us, doth require. To affirm that
   any good thing, any grace, any virtue, is given unto us, or bestowed on
   us, or wrought in us by God, and not immediately through Christ; or
   that we believe in God, yield obedience unto him, or praise with glory,
   not directly by Christ, -- is utterly to overthrow his mediation.
   Moses, indeed, is called a mediator between God and the people, Gal.
   iii. 19, as he was an internuntius, a messenger to declare the mind of
   God to them, and to return their answers unto God; but to limit the
   mediatory work of Christ unto such an interposition only is to leave
   him but one office, that of a prophet, and to destroy the principal
   uses and effects of his mediation towards the church. In like manner,
   because Moses is called lutrotes, a saviour or redeemer, Acts vii. 35,
   metaphorically, with respect unto his use and employment in that mighty
   work of the deliverance of the people out of Egypt, some will not allow
   that the Lord Christ is a redeemer in any other sense, subverting the
   whole gospel, with the faith and souls of men. But, in particular, what
   there is of this nature in the mediation of Christ, in his being the
   middle person between God and us, may be declared in the ensuing
   assertions:--

   (1st.) God himself is the absolute infinite fountain, the supreme
   efficient cause, of all grace and holiness; for he alone is originally
   and essentially holy, as he only is good, and so the first cause of
   holiness and goodness to others. Hence he is called "The God of all
   grace," 1 Pet. v. 10; the author, possessor, and bestower of it. "He
   hath life in himself," and quickeneth whom he pleaseth, John v. 26;
   "With him is the fountain of life," Ps. xxxvi. 9; as hath been declared
   before. This, I suppose, needs no farther confirmation with them who
   really acknowledge any such thing as grace and holiness. These things,
   if any, are among those "perfect gifts" which are "from above," coming
   down "from the Father of lights, with whom is no variableness neither
   shadow of turning," James i. 17.

   (2dly.) God from his own fullness communicates unto his creatures,
   either by the way of nature or by the way of grace. In our first
   creation God implanted his image on us, in uprightness and holiness, in
   and by the making or creation of our nature; and had we continued in
   that state, the same image of God should have been communicated by
   natural propagation. But since the fall and entrance of sin, God no
   more communicates holiness unto any by way of nature or natural
   propagation: for if he did so, there would be no necessity that
   everyone who is born must be born again before he enter into the
   kingdom of God, as our Saviour affirmeth there is, John iii. 3, for he
   might have grace and holiness from his first nativity; nor could it be
   said of believers that they are "born not of blood, nor of the will of
   the flesh, nor of the will of man, but of God," chap. i. 13, for grace
   might be propagated unto them by those natural means. It was the old
   Pelagian figment, that what we have by nature we have by grace, because
   God is the author of nature. So he was as it was pure, but it is our
   own as it is corrupt; and what we have thereby we have of ourselves, in
   contradiction to the grace of God. "That which is born of the flesh is
   flesh;" and we have nothing else by natural propagation.

   (3dly.) God communicates nothing in a way of grace unto any but in and
   by the person of Christ, as the mediator and head of the church, John
   i. 18. In the old creation, all things were made by the eternal Word,
   the person of the Son, as the Wisdom of God, John i. 3; Col. i. 16.
   There was no immediate emanation of divine power from the person of the
   Father, for the production of all or any created beings, but in and by
   the person of the Son, their wisdom and power being one and the same as
   acted in him. And the supportation of all things in the course of
   divine providence is his immediate work also, whence he is said to
   "uphold all things by the word of his power," Heb. i. 3. And so it is
   in the new creation with respect unto his person as mediator. Therein
   was he the "image of the invisible God, the first-born of every
   creature, having the pre-eminence in all things; and he is before all
   things, and by him all things consist," Col. i. 15, 17, 18. In the
   raising of the whole new creation, which is by a new spiritual life and
   holiness communicated unto all the parts of it, the work is carried on
   immediately by the person of Christ the mediator; and none hath any
   share therein but what is received and derived from him. This is
   plainly asserted, Eph. ii. 10. So the apostle disposeth of this matter:
   "The head of every man is Christ, and the head of Christ is God," 1
   Cor. xi. 3; which is so in respect of influence as well as of rule. As
   God doth not immediately govern the church, but in and by the person of
   Christ, whom he hath given to be head over all things thereunto, so
   neither doth he administer any grace or holiness unto any but in the
   same order; for "the head of every man is Christ, and the head of
   Christ is God."

   (4thly.) God doth work real, effectual, sanctifying grace, spiritual
   strength and holiness, in believers, yea, that grace whereby they are
   enabled to believe and are made holy, and doth really sanctify them
   more and more, that they may be preserved "blameless to the coming of
   our Lord Jesus Christ." This hath been so fully confirmed in the whole
   of what hath been discoursed both concerning regeneration and
   sanctification as that it must not be here again insisted on.

   Wherefore, all this grace, according unto the former assertion, is
   communicated unto us through and by Christ, and no otherwise.

   2dly. Whatever is wrought in believers by the Spirit of Christ, it is
   in their union to the person of Christ, and by virtue thereof. That the
   Holy Spirit is the immediate efficient cause of all grace and holiness
   I have sufficiently proved already, unto them to whom any thing in this
   kind will be sufficient. Now, the end why the Holy Spirit is sent, and
   consequently of all that he doth as he is so sent, is to glorify
   Christ; and this he doth by receiving from Christ, and communicating
   thereof unto others, John xvi. 13-15. And there are two works of this
   kind which he hath to do and doth effect:-- first, To unite us to
   Christ; and, secondly, To communicate all grace unto us from Christ, by
   virtue of that union.

   (1st.) By him are we united unto Christ; -- that is, his person, and
   not a light within us, as some think; nor the doctrine of the gospel,
   as others with an equal folly seem to imagine. It is by the doctrine
   and grace of the gospel that we are united, but it is the person of
   Christ whereunto we are united; for "he that is joined unto the Lord is
   one Spirit," 1 Cor. vi. 17, because by that one Spirit he is joined
   unto him; for "by one Spirit we are all baptized into one body," chap.
   xii. 13, -- implanted into the body, and united unto the head. And
   therefore, "if we have not the Spirit of Christ, we are none of his,"
   Rom. viii. 9. We are therefore his, -- that is, united unto him, -- by
   a participation of his Spirit. And hereby Christ himself is in us; for
   "Jesus Christ is in us, except we be reprobates," 2 Cor. xiii. 5; --
   that is, he is in us "by his Spirit that dwelleth in us," Rom. viii. 9,
   11; 1 Cor. vi. 19. It may therefore be inquired, whether we receive the
   Spirit of the gospel from the person of Christ or no? And this is the
   inquiry which nothing but the extreme ignorance or impudence of some
   could render seasonable or tolerable, seeing formerly no Christian ever
   doubted of it, nor is he so now who doth disbelieve it. It is true, we
   receive him by the "preaching of the gospel," Gal. iii. 2; but it is no
   less true that we receive him immediately from the person of Christ.
   For no other reason is he called so frequently "The Spirit of Christ;"
   that is, the Spirit which he gives, sends, bestows, or communicates. He
   receives of the Father the "promise of the Holy Ghost," and sheddeth
   him forth, Acts ii. 33.

   But it may be said, "That if hereby we are united unto Christ, --
   namely, by his Spirit, -- then we must be holy and obedient before we
   so receive him, wherein our union doth consist; for certainly Christ
   doth not unite ungodly and impure sinners unto himself, which would be
   the greatest dishonour unto him imaginable. We must, therefore, be
   holy, obedient, and like unto Christ, before we can be united unto him,
   and so, consequently, before we receive his Spirit, if thereby we are
   united to him."

   Ans. 1. If this be so, then indeed are we not beholden in the least
   unto the Spirit of Christ that we are holy, and obedient, and like to
   Christ; for he that hath the Spirit of Christ is united unto him, and
   he who is united to him hath his Spirit, and none else. Whatever,
   therefore is in any man of holiness, righteousness, or obedience,
   antecedent unto union with Christ, is no especial effect of his Spirit.
   Wherefore in this case we must purify ourselves without any application
   of the blood of Christ unto our souls, and we must sanctify ourselves
   without any especial work of the Spirit of God on our nature. Let them
   that can, satisfy themselves with these things. For my part, I have no
   esteem or valuation of that holiness, as holiness, which is not the
   immediate effect of the Spirit of sanctification in us.

   2. It is granted that ordinarily the Lord Christ, by the dispensation
   of his word, by light and convictions thence ensuing, doth prepare the
   souls of men in some measure for the inhabitation of his Spirit. The
   way and manner hereof hath been fully before declared.

   3. It is denied that, on this supposition, the Lord Christ doth unite
   impure or ungodly sinners unto himself, so as that they should be so
   united, and continue impure and ungodly: for in the same instant
   wherein anyone is united unto Christ, and by the same act whereby he is
   so united, he is really and habitually purified and sanctified; for
   where the Spirit of God is, there is liberty, and purity, and holiness.
   All acts and duties of holiness are in order of nature consequential
   hereunto, but the person is quickened, purified, and sanctified in its
   union.

   Whereas, therefore, the Spirit of Christ, communicated from him for our
   union with him, is the cause and author of all grace and evangelical
   holiness in us, it is evident that we receive it directly from Christ
   himself; which gives it the difference from all other habits and acts
   pleaded for.

   (2dly.) The second work of the Spirit is, to communicate all grace unto
   us from Christ by virtue of that union. I shall take it for granted,
   until all that hath been before discoursed about the work of the Holy
   Spirit in our regeneration and sanctification be disproved, that he is
   the author of all grace and holiness; and when that is disproved, we
   may part with our Bibles also, as books which do openly and palpably
   mislead us. And what he so works in us, he doth it in pursuit of his
   first communication unto us, whereby we are united unto Christ, even
   for the edification, preservation, and farther sanctification of the
   mystical body, making every member of it meet for the "inheritance of
   the saints in light." And in those supplies of grace which he so gives,
   acted by us in all duties of obedience, consists all the holiness which
   I desire any acquaintance withal or a participation of.

   (3dly.) There is a mystical, spiritual body, whereof Christ is the
   head, and his church are the members of it. There is, therefore, a
   union between them in things spiritual, like unto that which is between
   the head and members of the body of a man in things natural. And this
   the Scripture, because of the weight and importance of it, with its
   singular use unto the faith of believers, doth frequently express. "God
   hath given him to be the head over all things to the church, which is
   his body, the fullness of him that filleth all in all," Eph. i. 22, 23.
   "For as the body is one, and hath many members, and all the members of
   that body, being many, are one body, so also is Christ," 1 Cor. xii.
   12. "Christ is the head, from whom the whole body fitly joined together
   and compacted by that which every joint supplieth, according to the
   effectual working in the measure of every part, maketh increase of the
   body unto the edifying of itself in love," Eph. iv. 15, 16. And the
   same apostle speaks again to the same purpose, Col. ii. 19, "Not
   holding the Head, from which all the body by joints and bands having
   nourishment ministered, and knit together, increaseth with the increase
   of God." Now, it hath been always granted by all them who acknowledge
   the divine person of the Son of God, or the union of the human nature
   unto the divine in his person, that the Lord Jesus is the head of his
   church, in the double sense of that word; for he is the political head
   of it in a way of rule and government, and he is the really spiritual
   head, as unto vital influences of grace, unto all his members. The
   Romanists, indeed, cast some disturbance on the former, by interposing
   another immediate, ruling, governing head, between him and the catholic
   church; yet do they not deny but that the Lord Christ, in his own
   person, is the absolute, supreme king, head, and ruler of the church.
   And the latter the Socinians cannot grant; for denying his divine
   person, it is impossible to conceive how the human nature, subsisting
   alone by itself, should be such an immense fountain of grace as from
   whence there should be an emanation of it into all the members of the
   mystical body. But by all other Christians this hath hitherto been
   acknowledged; and, therefore, there is nothing belongs unto gospel
   grace or holiness but what is originally derived from the person of
   Christ, as he is the head of the church. And this is most evidently
   expressed in the places before alleged; for, 1 Cor. xii. 12, it is
   plainly affirmed that it is between Christ and the church as it is
   between the head and the members of the same natural body. Now, not
   only the whole body hath guidance and direction in the disposal of
   itself from the head, but every member in particular hath influences of
   life actually and strength from thence, without which it can neither
   act, nor move, nor discharge its place or duty in the body. "So also is
   Christ," saith the apostle. Not only hath the whole mystical body of
   the church guidance and direction from him, in his laws, rules,
   doctrine, and precepts, but spiritual life and motion also; and so hath
   every member thereof, -- they all receive from him grace for holiness
   and obedience, without which they would be but withered and dead
   members in the body. But he hath told us that "because he liveth we
   shall live also," John xiv. 19: for the Father having given him to have
   "life in himself," chap. v. 26, whereon "he quickeneth" with spiritual
   life "whom he will," verse 21, from that fountain of spiritual life
   which is in him supplies of the same life are given unto the church;
   and, therefore, because he liveth we live also, -- that is, a spiritual
   life here, without which we shall never live eternally hereafter. And,
   Eph. iv. 15, 16, the relation of believers unto Christ being stated
   exactly to answer the relation and union of the members of the body
   unto the head, it is expressly affirmed that as in the natural body
   there are supplies of nourishment and natural spirits communicated from
   the head unto the members, by the subserviency of all the parts of the
   body, designed unto that purpose, to the growth and increase of the
   whole in every part: so from Christ, the head of the church, which he
   is in his divine person as God and man, there is a supply of spiritual
   life, strength, and nourishment, made unto every member of the body,
   unto its increase, growth, and edification; for "we are members of his
   body, of his flesh, and of his bones," chap. v. 30, being made out of
   him as Eve was out of Adam, yet so continuing in him as to have all our
   supplies from him; "we in him, and he in us," as he speaks, John xiv.
   20. And, Col. ii. 19, it is expressly affirmed that from him, the head,
   there is nourishment ministered unto the body, unto its increase with
   the increase of God. And what this spiritual nourishment, supplied unto
   the souls of believers for their increase and growth from Christ their
   head, can be, but the emanation from his person and communication with
   them of that grace which is the principle and spring of all holiness
   and duties of evangelical obedience, none has as yet undertaken to
   declare; and if any do deny it, they do what lies in them to destroy
   the life and overthrow the faith of the whole church of God. Yea, upon
   such a blasphemous imagination, that there could be an intercision for
   one moment of influences of spiritual life and grace from the person of
   Christ unto the church, the whole must be supposed to die and perish,
   and that eternally.

   (4thly.) The whole of what we assert is plainly and evidently proposed
   in sundry instructive allusions, which are made use of to this purpose.
   The principal of them is that both laid down and declared by our
   Saviour himself: John xv. 1, 4, 5, "I am the true vine, and my Father
   is the husbandman. Abide in me, and I in you. As the branch cannot bear
   fruit of itself, except it abide in the vine; no more can ye, except ye
   abide in me. I am the vine, and ye are the branches: he that abideth in
   me, and I in him, the same bringeth forth much fruit: for without me"
   (or, severed from me, apart from me) "ye can do nothing." The natural
   in-being of the vine and branches in each other is known unto all, with
   the reason of it; and so is the way whereby the in-being of the
   branches in the vine is the cause and means of their fruit-bearing. It
   is no otherwise but by the communication and derivation of that succus,
   -- that is, juice and nourishment, -- which alone is the preservative
   of vegetative life, and the next cause of fruit-bearing. In this juice
   and nourishment all fruit is virtually, yea, also, as to the first
   matter and substance of it; in and by the branch it is only formed into
   its proper kind and perfection. Let any thing be done to intercept this
   communication from the vine unto any branch, and it not only
   immediately loseth all its fruit-bearing power and virtue, but itself
   also withereth and dieth away. And there is a mutual acting of the vine
   and branches in this matter. Unto the vine itself it is natural from
   its own fullness to communicate nourishment unto the branches, -- it
   doth it from the principle of its nature; and unto the branches it is
   also natural to draw and derive their nourishment from the vine. "Thus
   is it," saith the Lord Christ unto his disciples, "between me and you.
   I am the vine,' "saith he, "and ye are the branches.' And there is a
   mutual in-being between us; I am in you, and ye are in me, by virtue of
   our union. That now which is expected from you is, that ye bring forth
   fruit; that is, that ye live in holiness and obedience, unto the glory
   of God. Unless ye do so ye are no true, real branches in me, whatever
   outward profession ye may make of your so being." But how shall this be
   effected? how shall they be able to bring forth fruit? This can be no
   otherwise done but by their abiding in Christ, and thereby continually
   deriving spiritual nourishment, -- that is, grace and supplies of
   holiness, -- from him; "for," saith he, choris emou, "separate," or
   apart, "from me, ye can do nothing of this kind." And that is, because
   nothing becomes fruit in the branch that was not nourishment from the
   vine. Nothing is duty, nothing is obedience in believers, but what is
   grace from Christ communicated unto them. The preparation of all
   fructifying grace is in Christ, as the fruit of the branches is
   naturally in the vine. And the Lord Christ doth spiritually and
   voluntarily communicate of this grace unto all believers, as the vine
   communicates its juice unto the branches naturally; and it is in the
   new nature of believers to derive it from him by faith. This being
   done, it is in them turned into particular duties of holiness and
   obedience. Therefore, it is evident that there is nothing of
   evangelical holiness in any one person whatever but what is, in the
   virtue, power, and grace of it, derived immediately from Jesus Christ,
   by virtue of relation unto him and union with him; and it may be
   inquired whether this be so with moral virtue or no. The same is taught
   by our apostle under the similitude of an olive-tree and its branches,
   Rom. xi. 16-24; as also where he is affirmed to be a living stone, and
   believers to be built on him, as lively stones, into a spiritual house,
   1 Pet. ii. 4, 5.

   Particular testimonies do so abound in this case as that I shall only
   name some few of them: John i. 14, 16, He is "full of grace and truth.
   And of his fullness have all we received, and grace for grace." It is
   of the person of Christ, or the "Word made flesh," the Son of God
   incarnate, that the Holy Ghost speaketh. He was made flesh, and dwelt
   among us, full of grace and truth. It is not the fullness of the Deity,
   as it dwelt in him personally, that is here intended, but that which
   was in him as he was made flesh, -- that is, in his human nature, as
   inseparably united unto the divine; an all-fullness that he received by
   the good pleasure or voluntary disposal of the Father, Col. i. 19, and,
   therefore, belongeth not unto the essential fullness of the Godhead.
   And as to the nature of this fullness, it is said to consist in "grace
   and truth," that is, the perfection of holiness, -- and knowledge of
   the whole mind, counsel, and mystery of the will of God. Of this
   fullness do we "receive grace for grace," -- all the grace, in every
   kind, whereof we are made partakers in this world. That this fullness
   in Christ expresseth the inconceivable fullness of his human nature, by
   virtue of his indissolute personal union, with all graces in their
   perfection, wherein he received not the Spirit by measure, John iii.
   34, is, as I suppose, by all Christians acknowledged; I am sure cannot
   be denied without the highest impiety and blasphemy. Hence, therefore,
   the Holy Ghost being witness, do we derive and receive all our grace,
   everyone according to his measure, Eph. iv. 7. Wherefore, grace is
   given unto the Lord Christ in an immeasurable perfection by virtue of
   his personal union, Col. ii. 9; and from him is it derived unto us by
   the gracious inhabitation of his Spirit in us, 1 Cor. vi. 19, Eph. iv.
   7, according unto the degree of participation allotted unto us. This,
   in the substance of it, is contained in this testimony. There was and
   is in Jesus Christ a fullness and perfection of all grace; in us of
   ourselves, or by any thing that we have by nature or natural
   generation, by blood, or the flesh, or the will of man, John i. 13,
   there is none at all. Whatever we have is received and derived unto us
   from the fullness of Christ, which is an inexhaustible fountain
   thereof, by reason of his personal union.

   To the same purpose is he said to be "our life," and "our life to be
   hid with him in God," Col. iii. 3, 4. Life is the principle of all
   power and operation. And the life here intended is that whereby we live
   to God, the life of grace and holiness; for the actings of it consist
   in the setting of our affections on heavenly things, and mortifying our
   members that are on the earth. This life Christ is. He is not so
   formally; for if he were, then it would not be our life, but his only.
   He is, therefore, so efficiently, as that he is the immediate cause and
   author of it, and that as he is now with God in glory. Hence it is said
   that we live, that is, this life of God, yet so as that we live not of
   ourselves, but "Christ liveth in us," Gal. ii. 20. And he doth no
   otherwise live in us but by the communication of vital principles and a
   power for vital acts; that is, grace and holiness from himself unto us.
   If he be our life, we have nothing that belongs thereunto, -- that is,
   nothing of grace or holiness, -- but what is derived unto us from him.

   To conclude, we have all grace and holiness from Christ, or we have it
   of ourselves. The old Pelagian fiction, that we have them from Christ
   because we have them by yielding obedience unto his doctrine, makes
   ourselves the only spring and author of them, and on that account [it
   was] very justly condemned by the church of old, not only as false, but
   as blasphemous. Whatever, therefore, is not thus derived, thus conveyed
   unto us, belongs not unto our sanctification or holiness, nor is of the
   same nature or kind with it. Whatever ability of mind or will may be
   supposed in us; what application soever of means may be made for the
   exciting and exercise of that ability; whatever effects, in virtues,
   duties, all offices of humanity, and honesty, or religious observances,
   may be produced thereby from them, and wrought by us, -- if it be not
   all derived from Christ as the head and principle of spiritual life
   unto us, it is a thing of another nature than evangelical holiness.

   (3.) The immediate efficient cause of all gospel holiness is the Spirit
   of God. This we have sufficiently proved already. And although many
   cavils have been raised against the manner of his operation herein, yet
   none has been so hardy as openly to deny that this is indeed his work;
   for so to do is, upon the matter, expressly to renounce the gospel.
   Wherefore, we have in our foregoing discourses at large vindicated the
   manner of his operations herein, and proved that he doth not educe
   grace by moral applications unto the natural faculties of our minds,
   but that he creates grace in us by an immediate efficiency of almighty
   power. And what is so wrought and produced differeth essentially from
   any natural or moral habits of our minds, however acquired or improved.

   (4.) This evangelical holiness is a fruit and effect of the covenant of
   grace. The promises of the covenant unto this purpose we have before,
   on other occasions, insisted on. In them doth God declare that he will
   cleanse and purify our natures, that he will write his law in our
   hearts, put his fear in our inward parts, and cause us to walk in his
   statutes; in which things our holiness doth consist. Whoever,
   therefore, hath any thing of it, he doth receive it in the
   accomplishment of these promises of the covenant: for there are not two
   ways whereby men may become holy, one by the sanctification of the
   Spirit according to the promise of the covenant, and the other by their
   own endeavours without it; though indeed Cassianus, with some of the
   semi-Pelagians, dreamed somewhat to that purpose. Wherefore, that which
   is thus a fruit and effect of the promise of the covenant hath an
   especial nature of its own, distinct from whatever hath not that
   relation unto the same covenant. No man can ever be made partaker of
   any the least degree of that grace or holiness which is promised in the
   covenant, unless it be by virtue and as a fruit of that covenant; for
   if they might do so, then were the covenant of God of none effect, for
   what it seems to promise in a peculiar manner may, on this supposition,
   be attained without it, which renders it an empty name.

   (5.) Herein consists the image of God, whereunto we are to be renewed.
   This I have proved before, and shall afterward have occasion to insist
   upon. Nothing less than the entire renovation of the image of God in
   our souls will constitute us evangelically holy. No series of
   obediential actings, no observance of religious duties, no attendance
   unto actions amongst men as morally virtuous and useful, how exact
   soever they may be, or how constant soever we may be unto them, will
   ever render us lovely or holy in the sight of God, unless they all
   proceed from the renovation of the image of God in us, or that habitual
   principle of spiritual life and power which renders us conformable unto
   him.

   From what hath been thus briefly discoursed, we may take a prospect of
   that horrible mixture of ignorance and impudence wherewith some contend
   that the practice of moral virtue is all the holiness which is required
   of us in the gospel, neither understanding what they say nor whereof
   they do affirm. But yet this they do with so great a confidence as to
   despise and scoff at any thing else which is pleaded to belong
   thereunto. But this pretence, notwithstanding all the swelling words of
   vanity wherewith it is set off and vended, will easily be discovered to
   be weak and frivolous; for, --

   1. The name or expression itself is foreign to the Scripture, not once
   used by the Holy Ghost to denote that obedience which God requireth of
   us in and according to the covenant of grace. Nor is there any sense of
   it agreed upon by them who so magisterially impose it on others: yea,
   there are many express contests about the signification of these words,
   and what it is that is intended by them, which those who contend about
   them are not ignorant of; and yet have they not endeavoured to reduce
   the sense they intend unto any expression used concerning the same
   matter in the gospel. But all men must needs submit unto it, that at
   least the main part, if not the whole of religion, consists in moral
   virtue, though it be altogether uncertain what they intend by the one
   or the other! These are they who scarce think any thing intelligible
   when declared in the words of the Scripture, which one hath openly
   traduced as a "ridiculous jargon." They like not, they seem to abhor,
   the speaking of spiritual things in the words which the Holy Ghost
   teacheth: the only reason whereof is, because they understand not the
   things themselves; and whilst they are "foolishness" unto any, it is no
   wonder the terms whereby they are declared seem also so to be. But such
   as have received the Spirit of Christ, and do know the mind of Christ
   (which profane scoffers are sufficiently remote from), do best receive
   the truth and apprehend it, when declared not in "the words which man's
   wisdom teacheth, but which are taught by the Holy Ghost." It is granted
   to be the wisdom and skill of men farther to explain and declare the
   truths that are taught in the gospel, by sound and wholesome words of
   their own; which yet all of them, as to their propriety and
   significancy, are to be tried and measured by the Scripture itself. But
   we have a new way of teaching spiritual things, sprung up among some,
   who, being ignorant of the whole mystery of the gospel, and therefore
   despising it, would debase all the glorious truths of it, and the
   declaration made of them, into dry, barren, sapless, philosophical
   notions and terms, and those the most common, obvious, and vulgar that
   ever obtained among the heathen of old. "Virtuous living," they tell
   us, "is the way to heaven;" but what this virtue is, or what is a life
   of virtue, they have added as little in the declaration of as any
   persons that ever made such a noise about them.

   2. That ambiguous term moral hath, by usage, obtained a double
   signification, with respect unto an opposition unto other things, which
   either are not so or are more than so; for sometimes it is applied unto
   the worship of God, and so is opposed unto instituted. That religious
   worship which is prescribed in the decalogue or required by the law of
   creation is commonly called "moral," and that in opposition unto those
   rites and ordinances which are of a superadded, arbitrary institution.
   Again, it is opposed unto things that are more than merely moral, --
   namely, spiritual, theological, or divine. So the graces of the Spirit,
   as faith, love, hope, in all their exercise, whatever they may have of
   morality in them, or however they may be exercised in and about moral
   things and duties, yet because of sundry respects wherein they exceed
   the sphere of morality, are called graces and duties, theological,
   spiritual, supernatural, evangelical, divine; in opposition unto all
   such habits of the mind and duties as, being required by the law of
   nature, and as they are so required, are merely moral. In neither sense
   can it with any tolerable congruity of speech be said that moral virtue
   is our holiness, especially the whole of it. But because the duties of
   holiness have, the most of them, a morality in them, as moral is
   opposed to instituted, some would have them have nothing also in them,
   as moral is opposed to supernatural and theological. But that the
   principle and acts of holiness are of another special nature hath been
   sufficiently now declared.

   3. It is, as was before intimated, somewhat uncertain what the great
   pleaders for moral virtue do intend by it. Many seem to design no more
   but that honesty and integrity of life which was found among some of
   the heathens in their virtuous lives and actions; and, indeed, it were
   heartily to be wished that we might see more of it amongst some that
   are called Christians, for many things they did were materially good
   and useful unto mankind. But let it be supposed to be never so exact,
   and the course of it most diligently attended unto, I defy it as to its
   being the holiness required of us in the gospel, according unto the
   terms of the covenant of grace; and that because it hath none of those
   qualifications which we have proved essentially to belong thereunto.
   And I defy all the men in the world to prove that this moral virtue is
   the sum of our obedience to God, whilst the gospel is owned for a
   declaration of his will and our duty. It is true, all the duties of
   this moral virtue are required of us, but in the exercise of every one
   of them there is more required of us than belongs unto their morality,
   -- as, namely, that they be done in faith and love to God through Jesus
   Christ; and many things are required of us as necessary parts of our
   obedience which belong not thereunto at all.

   4. Some give us such a description of morality as that "it should be of
   the same extent with the light and law of nature, or the dictates of it
   as rectified and declared unto us in the Scripture;" and this, I
   confess, requires of us the obedience which is due towards God by the
   law of our creation, and according to the covenant of works materially
   and formally. But what is this unto evangelical holiness and obedience?
   Why, it is alleged that "religion before the entrance of sin and under
   the gospel is one and the same; and therefore there is no difference
   between the duties of obedience required in the one and the other." And
   it is true that they are so far the same as that they have the same
   Author, the same object, the same end; and so also had the religion
   under the law, which was, therefore, so far the same with them; but
   that they are the same as to all the acts of our obedience and the
   manner of their performance is a vain imagination. Is there no
   alteration made in religion by the interposition of the person of
   Christ to be incarnate, and his mediation? no augmentation of the
   object of faith? no change in the abolishing of the old covenant and
   the establishment of the new, the covenant between God and man being
   that which gives the especial form and kind unto religion, the measure
   and denomination of it? no alteration in the principles, aids,
   assistances, and whole nature of our obedience unto God? The whole
   mystery of godliness must be renounced if we intend to give way unto
   such imaginations. Be it so, then, that this moral virtue and the
   practice of it do contain and express all that obedience, materially
   considered, which was required by the law of nature in the covenant of
   works, yet I deny it to be our holiness or evangelical obedience; and
   that, as for many other reasons, so principally because it hath not
   that respect unto Jesus Christ which our sanctification hath.

   5. If it be said that by this moral virtue they intend no exclusion of
   Jesus Christ, but include a respect unto him, I desire only to ask
   whether they design by it such a habit of mind, and such acts thence
   proceeding, as have the properties before described, as to their
   causes, rise, effects, use, and relation unto Christ and the covenant,
   such as are expressly and plainly in the Scripture assigned unto
   evangelical holiness? Is this moral virtue that which God hath
   predestinated or chosen us unto before the foundation of the world? Is
   it that which he worketh in us in the pursuit of electing love? Is it
   that which gives us a new heart, with the law of God written in it? Is
   it a principle of spiritual life, disposing, inclining, enabling us to
   live to God, according to the gospel, produced in us by the effectual
   operation of the Holy Ghost, not educed out of the natural powers of
   our own souls by the mere application of external means? Is it that
   which is purchased and procured for us by Jesus Christ, and the
   increase whereof in us he continueth to intercede for? Is it the image
   of God in us, and doth our conformity unto the Lord Christ consist
   therein? If it be so, if moral virtue answer all these properties and
   adjuncts of holiness, then the whole contest in this matter is, whether
   the Holy Spirit or these men be wisest, and know best how to express
   the things of God rationally and significantly. But if the moral virtue
   they speak of be unconcerned in these things, if none of them belongs
   unto it, if it may and doth consist without it, it will appear at
   length to be no more, as to our acceptance before God, than what one of
   the greatest moralists in the world complained that he found it when he
   was dying, -- "a mere empty name." But this fulsome Pelagian figment of
   a holiness, or evangelical righteousness, whose principle should be
   natural reason, and whose rule is the law of nature as explained in the
   Scripture, whose use and end is acceptation with God and justification
   before him, -- whereby those who plead for it, the most of them, seem
   to understand no more but outward acts of honesty, nor do practice so
   much, -- being absolutely opposite unto and destructive of the grace of
   our Lord Jesus Christ, being the mere doctrine of the Quakers, by whom
   it is better and more intelligibly expressed than by some new patrons
   of it amongst us, will not, in the examination of it, create any great
   trouble unto such as look upon the Scripture to be a revelation of the
   mind of God in these things.
     __________________________________________________________________

   [137] See vol. vi. of his works. -- Ed.
     __________________________________________________________________

Chapter VII. Of the acts and duties of holiness.

   Actual inherent righteousness in duties of holiness and obedience
   explained -- The work of the Holy Spirit with respect thereunto --
   Distribution of the positive duties of holiness -- Internal duties of
   holiness -- External duties and their difference -- Effectual operation
   of the Holy Spirit necessary unto every act of holiness -- Dependence
   on providence with respect unto things natural, and on grace with
   respect unto things supernatural, compared -- Arguments to prove the
   necessity of actual grace unto every duty of holiness -- Contrary
   designs and expressions of the Scripture and some men about duties of
   holiness.

   II. The second part of the work of the Spirit of God in our
   sanctification respects the acts and duties of holy obedience; for what
   we have before treated of chiefly concerns the principle of it as
   habitually resident in our souls, and that both as unto its first
   infusion into us, as also its preservation and increase in us. But we
   are not endued with such a principle or power to act it at our
   pleasure, or as we see good, but God, moreover, "worketh in us both to
   will and to do of his good pleasure." And all these acts and duties of
   holiness or gospel obedience are of two sorts, or may be referred unto
   two heads:-- First, Such as have the will of God in positive commands
   for their object, which they respect in duties internal and external,
   wherein we do what God requireth. Secondly, Such as respect divine
   prohibitions, which consist in the actings of grace or holiness in an
   opposition unto or the mortification of sin. And what is the work of
   the Holy Spirit, what is the aid which he affords us, in both these
   sorts of duties, must be declared:--

   1. The acts and duties of the first sort, respecting positive divine
   commands, fall under a double distinction; for they are in their own
   nature either, (1.) Internal only, or, (2.) External also. There may be
   internal acts of holiness that have no external effects; but no
   external acts or duties are any part of holiness which are only so and
   no more: for it is required thereunto that they be quickened and
   sanctified by internal actings of grace. Two persons may, therefore, at
   the same time, perform the same commanded duties, and in the same
   outward manner, yet may it be the duty of evangelical holiness in the
   one and not in the other; as it was with Cain and Abel, with the other
   apostles and Judas: for if faith and love be not acted in either of
   them, what they do is duty but equivocally, properly it is not so.

   (1.) By the duties of holiness that are internal only, I intend all
   acts of faith, love, trust, hope, fear, reverence, delight, that have
   God for their immediate object, but go not forth nor exert themselves
   in any external duties. And in these doth our spiritual life unto God
   principally consist; for they are as the first acts of life, which
   principally evidence the strength or decays of it. And from these we
   may take the best measure of our spiritual health and interest in
   holiness; for we may abound in outward duties, and yet our hearts be
   very much alienated from the life of God: yea, sometimes men may
   endeavour to make up what is wanting with them by a multitude of
   outward duties, and so have "a name to live" when they are "dead,"
   wherein the true nature of hypocrisy and superstition doth consist,
   Isa. i. 11-15. But when the internal actings of faith, -- fear, trust,
   and love, -- abound and are constant in us, they evidence a vigorous
   and healthy condition of soul.

   (2.) Duties that are external, also, are of two sorts, or are
   distinguished with respect unto their objects and ends; for, -- [1.]
   God himself is the object and end of some of them, as of prayer and
   praises, whether private or more solemn. And of this nature are all
   those which are commonly called "duties of the first table;" all such
   as belong unto the sanctification of the name of God in his worship.
   [2.] Some respect men of all sorts in their various capacities, and our
   various relations unto them, or have men for their object, but God for
   their end. And among these, also, I include those which principally
   regard ourselves, or our own persons. The whole of what we intend is
   summarily expressed by our apostle, Tit. ii. 12.

   Concerning all these acts and duties, whether internal only or external
   also, whether their proper object be God, ourselves, or other men, so
   far as they are acts of holiness and are accepted with God, they
   proceed from a peculiar operation of the Holy Spirit in us. And herein,
   to make our intention the more evident, we may distinctly observe, --

   (1.) That there is in the minds, wills, and affections of all
   believers, a meetness, fitness, readiness, and habitual disposition
   unto the performance of all acts of obedience towards God, all duties
   of piety, charity, and righteousness, that are required of them; and
   hereby are they internally and habitually distinguished from them that
   are not so. That it is so with them, and whence it comes to be so, we
   have before declared. This power and disposition is wrought and
   preserved in them by the Holy Ghost.

   (2.) No believer can of himself act, -- that is, actually exert or
   exercise, -- this principle or power of a spiritual life, in any one
   instance of any duty, internal or external, towards God or men, so as
   that it shall be an act of holiness, or a duty accepted with God. He
   cannot, I say, do so of himself, by virtue of any power habitually
   inherent in him. We are not in this world intrusted with any such
   spiritual ability from God, as without farther actual aid and
   assistance to do any thing that is good. Therefore, --

   (3.) That which at present I design to prove is, That the actual aid,
   assistance, and internal operation of the Spirit of God is necessary,
   required, and granted, unto the producing of every holy act of our
   minds, wills, and affections, in every duty whatever; or, That
   notwithstanding the power or ability which believers have received in
   or by habitual grace, they still stand in need of actual grace, in,
   for, and unto every single gracious, holy act or duty towards God. And
   this I shall now a little farther explain, and then confirm.

   As it is in our natural lives with respect unto God's providence, so it
   is in our spiritual lives with respect unto his grace. He hath in the
   works of nature endowed us with a vital principle, or an act of the
   quickening soul upon the body, which is quickened thereby. By virtue
   hereof we are enabled unto all vital acts, whether natural and
   necessary or voluntary, according to the constitution of our being,
   which is intellectual. "God breathed into man the breath of life; and
   man became a living soul," Gen. ii. 7. Giving him a principle of life,
   he was fitted for and enabled unto all the proper acts of that life;
   for a principle of life is an ability and disposition unto acts of
   life. But yet, whosoever is thus made a living soul, whosoever is
   endued with this principle of life, he is not able originally, without
   any motion or acting from God as the first cause, or independently of
   him, to exert or put forth any vital act. That which hath not this
   principle, as a dead carcass, hath no meetness unto vital actions, nor
   is capable either of motion or alteration, but as it receives
   impressions from an outward principle of force or an inward principle
   of corruption. But he in whom it is hath a fitness, readiness, and
   habitual power for all vital actions, yet so as without the concurrence
   of God in his energetical providence, moving and acting of him, he can
   do nothing; for "in God we live, and move, and have our being," Acts
   xvii. 28. And if anyone could of himself perform an action without any
   concourse of divine operation, he must himself be absolutely the first
   and only cause of that action, -- that is, the creator of a new being.

   It is so as unto our spiritual life. We are, by the grace of God
   through Jesus Christ, furnished with a principle of it, in the way and
   for the ends before described. Hereby are we enabled and disposed to
   live unto God, in the exercise of spiritually vital acts, or the
   performance of duties of holiness. And he who hath not this principle
   of spiritual life is spiritually dead, as we have at large before
   manifested, and can do nothing at all that is spiritually good. He may
   be moved unto, and, as it were, compelled by the power of convictions,
   to do many things that are materially so; but that which is on all
   considerations spiritually good and accepted with God, he can do
   nothing of. The inquiry is, what believers themselves, who have
   received this principle of spiritual life and are habitually
   sanctified, can do as to actual duties by virtue thereof, without a new
   immediate assistance and working of the Holy Spirit in them; and I say,
   they can no more do any thing that is spiritually good, without the
   particular concurrence and assistance of the grace of God unto every
   act thereof, than a man can naturally act, or move, or do any thing in
   an absolute independency of God, his power and providence. And this
   proportion between the works of God's providence and of his grace the
   apostle expresseth, Eph. ii. 10, "We are his workmanship, created in
   Christ Jesus unto good works, which God hath before ordained that we
   should walk in them." God at the beginning made all things by a
   creating power, producing them out of nothing, and left them not merely
   to themselves and their own powers when so created, but he upholds,
   supports, sustains, and preserves them in the principles of their being
   and operations, acting powerfully in and by them, after their several
   kinds. Without his supportment of their being, by an actual incessant
   emanation of divine power, the whole fabric of nature would dissolve
   into confusion and nothing; and without his influence into and
   concurrence with their ability for operation by the same power, all
   things would be dead and deformed, and not one act of nature be
   exerted. So also is it in this work of the new creation of all things
   by Jesus Christ. "We are God's workmanship;" he hath formed and
   fashioned us for himself, by the renovation of his image in us. Hereby
   are we fitted for good works and the fruits of righteousness, which he
   appointed as the way of our living unto him. This new creature, this
   divine nature in us, he supporteth and preserveth, so as that without
   his continual influential power, it would perish and come to nothing.
   But this is not all; he doth moreover act it, and effectually concur to
   every singular duty, by new supplies of actual grace. So, then, that
   which we are to prove is, that there is an actual operation of the Holy
   Ghost in us, necessary unto every act and duty of holiness whatever,
   without which none either will or can be produced or performed by us;
   which is the second part of his work in our sanctification. And there
   are several ways whereby this is confirmed unto us:--

   [1.] The Scripture declares that we ourselves cannot, in and by
   ourselves, -- that is, by virtue of any strength or power that we have
   received, -- do any thing that is spiritually good. So our Saviour
   tells his apostles when they were sanctified believers, and in them all
   that are so, "Without me ye can do nothing," John xv. 5; -- choris
   emou, so "without me;" seorsim a me, so "separated from me," as a
   branch may be from the vine. If a branch be so separated from the root
   and body of the vine as that it receives not continual supplies of
   nourishment from them, if their influence into it be by any means
   intercepted, it proceeds not in its growth, it brings forth no fruit,
   but is immediately under decay. It is so, saith our Saviour, with
   believers in respect unto him. Unless they have continual,
   uninterrupted influences of grace and spiritually vital nourishment
   from him, they can do nothing. "Without me," expresseth a denial of all
   the spiritual aid that we have from Christ. On supposition hereof "we
   can do nothing," -- that is, by our own power, or by virtue of any
   habit or principle of grace we have received; for when we have received
   it, what we can do thereby without farther actual assistance, we can do
   of ourselves. "Ye can do nothing," that is, which appertains to
   fruit-bearing unto God. In things natural and civil we can do somewhat,
   and in things sinful too much; we need no aid or assistance for any
   such purpose; -- but in fruit-bearing unto God we can do nothing. Now,
   every act of faith and love, every motion of our minds or affections
   towards God, is a part of our fruit-bearing; and so, unquestionably,
   are all external works and duties of holiness and obedience. Wherefore,
   our Saviour himself being judge, believers, who are really sanctified
   and made partakers of habitual grace, yet cannot of themselves, without
   new actual aid and assistance of grace from him, do any thing that is
   spiritually good or acceptable with God.

   Our apostle confirmeth the same truth, 2 Cor. iii. 4, 5, "And such
   trust have we through Christ to God-ward: not that we are sufficient of
   ourselves to think any thing as of ourselves; but our sufficiency is of
   God." It is a great and eminent grace which he declareth that he was
   acting, -- namely, trust in God through Christ in the discharge of his
   ministry, and for the blessed success thereof; but he had no sooner
   expressed it than he seems to be jealous lest he should appear to have
   assumed something to himself in this work, or the trust he had for its
   success. This no man was ever more cautious against; and indeed it was
   incumbent on him so to be, because he was appointed to be the principal
   minister and preacher of the grace of Jesus Christ. Therefore, I say,
   he adds a caution against any such apprehensions, and openly renounceth
   any such power, ability, or sufficiency in himself, as that by virtue
   thereof he could act so excellent a grace or perform so great a duty:
   "Not that we are sufficient of ourselves." And in this matter he hath
   not only, in places innumerable, asserted the necessity and efficacy of
   grace, with our impotency without it, but in his own instance he hath
   made such a distinction between what was of himself and what of grace,
   with such an open disclaimer of any interest of his own in what was
   spiritually good, distinct from grace, as should be sufficient with all
   sober persons to determine all differences in this case. See 1 Cor. xv.
   10, Gal. ii. 20, and this place. I assume no such thing to myself, I
   ascribe no such thing unto any other, as that I or they should have in
   ourselves a sufficiency unto any such purpose; for our apostle knew
   nothing of any sufficiency that needed any other thing to make it
   effectual. And he doth not exclude such a sufficiency in ourselves with
   respect unto eminent actings of grace and greater duties, but with
   respect unto every good thought, or whatever may have a tendency unto
   any spiritual duty. We cannot conceive, we cannot engage in the
   beginning of, any duty by our own sufficiency; for it is the beginning
   of duties which the apostle expresseth by "thinking," our thoughts and
   projections being naturally the first thing that belongs unto our
   actions. And this he doth as it were on purpose to obviate that
   Pelagian fiction, that the beginning of good was from ourselves, but we
   had the help of grace to perfect it. "But what then? if we have no such
   sufficiency, to what purpose should we set about the thinking or doing
   of any thing that is good? Who will be so unwise as to attempt that
   which he hath no strength to accomplish? And doth not the apostle
   hereby deny that he himself had performed any holy duties, or acted any
   grace, or done any thing that was good, seeing he had no sufficiency of
   himself so to do?" To obviate this cavil, he confines this denial of a
   sufficiency unto "ourselves;" we have it not of ourselves. "But," saith
   he, "our sufficiency is of God," -- that is, we have it by actual
   supplies of grace, necessary unto every duty. And how God communicates
   this sufficiency, and how we receive it, he declares, 2 Cor. ix. 8,
   "God is able to make all grace abound toward you; that ye, always
   having all sufficiency in all things, may abound to every good work."
   God manifests the abounding of grace towards us when he works an
   effective sufficiency in us; which he doth so as to enable us to abound
   in good works or duties of holiness. These are those supplies of grace
   which God gives us unto all our duties, as he had promised unto him in
   his own case, chap. xii. 9.

   And this is the first demonstration of the truth proposed unto
   consideration, -- namely, the testimonies given in the Scripture that
   believers themselves cannot of themselves perform any acts or duties of
   holiness, any thing that is spiritually good. Therefore, these things
   are effects of grace, and must be wrought in us by the Holy Ghost, who
   is the immediate author of all divine operations.

   [2.] All actings of grace, all good duties, are actually ascribed unto
   the operation of the Holy Ghost. The particular testimonies hereunto
   are so multiplied in the Scripture as that it is not convenient nor
   indeed possible to call them over distinctly; some of them, in a way of
   instance, may be insisted on, and reduced unto three heads:--

   1st. There are many places wherein we are said to be led, guided, acted
   by the Spirit, to live in the Spirit, to walk after the Spirit, to do
   things by the Spirit, that dwelleth in us: for nothing in general can
   be intended in these expressions but the actings of the Holy Spirit of
   God upon our souls; in a compliance wherewith, as acting when we are
   acted by him, our obedience unto God according to the gospel doth
   consist: Gal. v. 16, "Walk in the Spirit." To walk in the Spirit is to
   walk in obedience unto God, according to the supplies of grace which
   the Holy Ghost administers unto us; for so it is added, that "we shall
   not then fulfil the lusts of the flesh," -- that is, we shall be kept
   up unto holy obedience and the avoidance of sin. So are we said to be
   "led of the Spirit," verse 18, being acted by him, and not by the
   vicious, depraved principles of our corrupted nature. Rom. viii. 4,
   "Walk not after the flesh, but after the Spirit." To walk after the
   flesh is to have the principle of indwelling sin acting itself in us
   unto the production and perpetration of actual sins. Wherefore, to walk
   after the Spirit is to have the Spirit acting in us, to the effecting
   of all gracious acts and duties. And this is given unto us in command,
   that we neglect not his motions in us, but comply with them in a way of
   diligence and duty: see verses 14, 15. So are we enjoined to attend
   unto particular duties through "the Holy Ghost which dwelleth in us," 2
   Tim. i. 14; that is, through his assistance, without which we can do
   nothing.

   2dly. As we are said to be led and acted by him, so he is declared to
   be the author of all gracious actings in us: Gal. v. 22, 23, "The fruit
   of the Spirit is love, joy, peace, long-suffering, gentleness,
   goodness, faith, meekness, temperance." All these things are wrought
   and brought forth in us by the Spirit, for they are his fruits. And not
   only the habit of them, but all their actings, in all their exercise,
   are from him. Every act of faith is faith, and every act of love is
   love, and consequently no act of them is of ourselves, but every one of
   them is a fruit of the Spirit of God. So in another place he adds a
   universal affirmative, comprehending all instances of particular graces
   and their exercise: Eph. v. 9, "The fruit of the Spirit is in all
   goodness and righteousness and truth." Unto these three heads all
   actings of grace, all duties of obedience, all parts of holiness, may
   be reduced. And it is through the supplies of the Spirit that he
   trusteth for a good issue of his obedience, Phil. i. 19. So is it
   expressly in the promise of the covenant, Ezek. xxxvi. 27, "I will put
   my Spirit within you, and cause you to walk in my statutes, and ye
   shall keep my judgments, and do them."

   This is the whole that God requireth of us, and it is all wrought in us
   by his Spirit. So also, chap. xi. 19, 20; Jer. xxxii. 39, 40. All the
   obedience and holiness that God requires of us in the covenant, all
   duties and actings of grace, are promised to be wrought in us by the
   Spirit, after we are assured that of ourselves we can do nothing.

   3dly. Particular graces and their exercise are assigned unto his acting
   and working in us: Gal. v. 5, "We through the Spirit wait for the hope
   of righteousness by faith." The hope of the righteousness of faith is
   the thing hoped for thereby. All that we look for or expect in this
   world or hereafter is by the righteousness of faith. Our quiet waiting
   for this is an especial gospel grace and duty. This we do not of
   ourselves, but "through the Spirit:" We "worship God in the Spirit,"
   Phil. iii. 3; love the brethren "in the Spirit," Col. i. 8; we "purify
   our souls in obeying the truth through the Spirit unto unfeigned love
   of the brethren," 1 Pet. i. 22. See Eph. i. 17; Acts ix. 31; Rom. v. 5,
   viii. 15, 23, 26; 1 Thess. i. 6; Rom. xiv. 17, xv. 13, 16. Of faith it
   is said expressly that it is "not of ourselves; it is the gift of God,"
   Eph. ii. 8.

   [3.] There are testimonies that are express unto the position as before
   laid down: Phil. ii. 13, "It is God who worketh in you both to will and
   to do of his good pleasure." The things thus wrought are all things
   that appertain unto our obedience and salvation, as is evident from the
   connection of the words with verse 12, "Work out your salvation with
   fear and trembling." Hereunto two things are required:-- 1st. Power for
   such operations, or for all the duties of holiness and obedience that
   are required of us. That this we are endued withal, that this is
   wrought in us, bestowed upon us, by the Holy Ghost, hath been before
   abundantly confirmed. But when this is done for us, is there aught else
   yet remaining to be done? Yea, 2dly. There is the actual exercise of
   the grace we have received. How may this be exercised? All the whole
   work of grace consists in the internal acts of our wills, and external
   operations in duties suitable thereunto. This, therefore, is incumbent
   on us, this we are to look unto in ourselves, it is our duty so to do,
   -- namely, to stir up and exercise the grace we have received in and
   unto its proper operations. But it is so our duty as that of ourselves
   we cannot perform it. It is God who worketh effectually in us all those
   gracious acts of our wills, and all holy operations in a way of duty.
   Every act of our wills, so far as it is gracious and holy, is the act
   of the Spirit of God efficiently; he "worketh in us to will," or the
   very act of willing. To say he doth only persuade us, or excite and
   stir up our wills by his grace, to put forth their own acts, is to say
   he doth not do what the apostle affirms him to do; for if the gracious
   actings of our wills be so our own as not to be his, he doth not work
   in us to will, but only persuadeth us so to do. But the same apostle
   utterly excludeth this pretence: 1 Cor. xv. 10, "I laboured abundantly;
   yet not I, but the grace of God which was with me." He had a necessity
   incumbent on him of declaring the great labour he had undergone, and
   the pains he had taken in "preaching of the gospel;" but yet
   immediately, lest anyone should apprehend that he ascribed any thing to
   himself, any gracious, holy actings in those labours, he adds his usual
   epanorthosis, "Not I;" -- "Let me not be mistaken; it was not I, by any
   power of mine, by any thing in me, but it was all wrought in me by the
   free grace of the Spirit of God." "Not I, but grace," is the apostle's
   assertion. Suppose now that God by his grace doth no more but aid,
   assist, and excite the will in its actings, that he doth not
   effectually work all the gracious actings of our souls in all our
   duties, the proposition would hold on the other hand, "Not grace, but
   I," seeing the principal relation of the effect is unto the next and
   immediate cause, and thence hath it its denomination. And as he worketh
   them "to will" in us, so also "to do," -- that is, effectually to
   perform those duties whereunto the gracious actings of our wills are
   required.

   And what hath been spoken may suffice to prove that the Holy Spirit, as
   the author of our sanctification, worketh also in us all gracious acts
   of faith, love, and obedience, wherein the first part of our actual
   holiness and righteousness doth consist. And the truth thus confirmed
   may be farther improved unto our instruction and edification.

   (1.) It is easily hence discernible how contrary are the designs and
   expressions of the Scripture and the notions of some men among us.
   There is not any thing that is good in us, nothing that is done well by
   us in the way of obedience, but the Scripture expressly and frequently
   assigns it unto the immediate operations of the Holy Spirit in us. It
   doth so in general as to all gracious actings whatever; and not content
   therewith, it proposeth every grace and every holy duty, distinctly
   affirming the Holy Ghost to be the immediate author of them. And when
   it comes to make mention of us, it positively, indeed, prescribes our
   duty to us, but as plainly lets us know that we have no power in or
   from ourselves to perform it. But some men speak, and preach, and
   write, utterly to another purpose. The freedom, liberty, power and
   ability of our own wills; the light, guidance, and direction of our own
   minds or reasons; and from all, our own performance of all the duties
   of faith and obedience, -- are the subjects of their discourses, and
   that in opposition unto what is ascribed in the Scriptures unto the
   immediate operations of the Holy Ghost. They are all for grace: "Not I,
   but grace; not I, but Christ; without him we can do nothing." These are
   all for our wills: "Not grace, but our wills do all." It is not more
   plainly affirmed in the Scripture that God created heaven and earth,
   that he sustains and preserves all things by his power, than that he
   creates grace in the hearts of believers, preserves it, acts it, and
   makes it effectual, working all our works for us and all our duties in
   us. But evasions must be found out, -- strange, forced, uncouth senses
   must be put upon plain, frequently-repeated expressions, -- to secure
   the honour of our wills, and to take care that all the good we do may
   not be assigned to the grace of God. To this purpose distinctions are
   coined, evasions invented, and such an explanation is given of all
   divine operations as renders them useless and insignificant. Yea, it is
   almost grown, if not criminal, yet weak and ridiculous, in the judgment
   of some, that any should assign those works and operations to the
   Spirit of God which the Scripture doth, in the very words that the
   Scripture useth. To lessen the corruption and depravation of our nature
   by sin; to extol the integrity and power of our reason; to maintain the
   freedom and ability of our wills in and unto things spiritually good;
   to resolve the conversion of men unto God into their natural good
   dispositions, inclinations, and the right use of their reason; to
   render holiness to be only a probity of life or honesty of
   conversation, upon rational motives and considerations, -- are the
   things that men are now almost wearied with the repetition of. Scarce a
   person that hath confidence to commence for reputation in the world,
   but immediately he furnisheth himself with some new tinkling ornaments
   for these old Pelagian figments. But whoever shall take an impartial
   view of the design and constant doctrine of the Scripture in this
   matter will not be easily carried away with the plausible pretences of
   men exalting their own wills and abilities, in opposition to the Spirit
   and grace of God by Jesus Christ.

   (2.) From what hath been discoursed, a farther discovery is made of the
   nature of gospel obedience, of all the acts of our souls therein, and
   of the duties that belong thereunto. It is commonly granted that there
   is a great difference between the acts and duties that are truly
   gracious, and those which are called by the same name that are not so,
   as in any duties of faith, of prayer, of charity. But this difference
   is supposed generally to be in the adjuncts of those duties, in some
   properties of them, but not in the kind, nature, or substance of the
   acts of our minds in them. Nay, it is commonly said that whereas wicked
   men are said to believe, and do many things gladly in a way of
   obedience, what they so do is, for the substance of the acts they
   perform, the same with those of them who are truly regenerated and
   sanctified; they may differ in their principle and end, but as to their
   substance or essence they are the same. But there is no small mistake
   herein. All gracious actings of our minds and souls, whether internal
   only, in faith, love, or delight, or whether they go out unto external
   duties required in the gospel, being wrought in us by the immediate
   efficacy of the Spirit of grace, differ in their kind, in their essence
   and substance of the acts themselves, from whatever is not so wrought
   or effected in us; for whatever may be done by anyone, in any acting of
   common grace or performance of any duty of obedience, being educed out
   of the power of the natural faculties of men, excited by convictions,
   as directed and enforced by reasons and exhortations, or assisted by
   common aids, of what nature soever, they are natural as to their kind,
   and they have no other substance or being but what is so. But that
   which is wrought in us by the especial grace of the Holy Ghost, in the
   way mentioned, is supernatural, as being not educed out of the powers
   of our natural faculties, but an immediate effect of the almighty
   supernatural efficacy of the grace of God. And, therefore, the sole
   reason why God accepts and rewards duties of obedience in them that are
   sanctified, and regardeth not those which for the outward matter and
   manner of performance are the same with them (as unto Abel and his
   offering he had respect, but he had no respect unto Cain and his
   offering, Gen. iv. 4, 5), is not taken from the state and condition of
   the persons that perform them only, though that also has an influence
   thereinto, but from the nature of the acts and duties themselves also.
   He never accepts and rejects duties of the same kind absolutely with
   respect unto the persons that do perform them. The duties themselves
   are of a different kind. Those which he accepts are supernatural
   effects of his own Spirit in us, whereon he rewardeth and crowneth the
   fruits of his own grace; and as for what he rejects, whatever
   appearance it may have of a compliance with the outward command, it
   hath nothing in it that is supernaturally gracious, and so is not of
   the same kind with what he doth accept.
     __________________________________________________________________

Chapter VIII. Mortification of sin, the nature and causes of it.

   Mortification of sin, the second part of sanctification -- Frequently
   prescribed and enjoined as a duty -- What the name signifies, with the
   reason thereof; as also that of crucifying sin -- The nature of the
   mortification of sin explained -- Indwelling sin, in its principle,
   operations, and effects, the object of mortification -- Contrariety
   between sin and grace -- Mortification a part-taking with the whole
   interest of grace against sin -- How sin is mortified, and why the
   subduing of it is so called -- Directions for the right discharge of
   this duty -- Nature of it unknown to many -- The Holy Spirit the author
   and cause of mortification in us -- The manner of the operation of the
   Spirit in the mortification of sin -- Particular means of the
   mortification of sin -- Duties necessary unto the mortification of sin,
   directed unto by the Holy Ghost -- Mistakes and errors of persons
   failing in this matter -- How spiritual duties are to be managed, that
   sin may be mortified -- Influence of the virtue of the death of Christ,
   as applied by the Holy Spirit, into the mortification of sin.

   2. There is yet another part or effect of our sanctification by the
   Holy Ghost, which consisteth in and is called mortification of sin. As
   what we have already insisted on concerneth the improvement and
   practice of the principle of grace, wherewithal believers are endued;
   so what we now propose concerneth the weakening, impairing, and
   destroying of the contrary principle of sin, in its root and fruits, in
   its principle and actings. And whereas the Spirit of God is everywhere
   said to sanctify us, we ourselves are commanded and said constantly to
   mortify our sins: for sanctification expresseth grace communicated and
   received in general; mortification, grace as so received, improved, and
   acted unto a certain end. And I shall be brief in the handling of it,
   because I have formerly published a small discourse on the same
   subject. [138] And there are two things that I shall speak unto:--
   First, The nature of the duty itself; Secondly, The manner how it is
   wrought in us by the Holy Ghost, which I principally intend.

   It is known that this duty is frequently enjoined and prescribed unto
   us: Col. iii. 5, "Mortify therefore your members which are upon the
   earth; fornication, uncleanness, inordinate affection, evil
   concupiscence, and covetousness, which is idolatry." En to pheugein,
   may be supplied. "Mortify your members which are upon the earth,' --
   that is, your carnal, earthly affections; avoiding (or by avoiding')
   fornication,'" etc.: and so a distinction is made between carnal
   affections and their fruits. Or, the special sins mentioned are
   instances of these carnal affections: "Mortify your carnal affections,"
   -- namely, fornication and the like; wherein there is a metonymy of the
   effect for the cause. And they are called "our members," -- (1.)
   Because, as the whole principle of sin, and course of sinning which
   proceedeth from it, is called the "body of sin," Rom. vi. 6, or the
   "body of the sins of the flesh," Col. ii. 11, with respect thereunto
   these particular lusts are here called the members of that body,
   "Mortify your members;" for that he intends not the parts or members of
   our natural bodies, as though they were to be destroyed, as they seem
   to imagine who place mortification in outward afflictions and
   macerations of the body, he adds, ta epi tes ges, "that are on the
   earth," -- that is, earthly, carnal, and sensual. (2.) These affections
   and lusts, the old man, -- that is, our depraved nature, -- useth
   naturally and readily, as the body doth its members; and, which adds
   efficacy unto the allusion, by them it draws the very members of the
   body into a compliance with it and the service of it, against which we
   are cautioned by our apostle: Rom. vi. 12, "Let not sin therefore reign
   in your mortal bodies" (that is, our natural bodies), "that ye should
   obey it in the lusts thereof;" -- which exhortation he pursues, verse
   19, "As ye have yielded your members servants to uncleanness and to
   iniquity unto iniquity; even so now yield your members servants to
   righteousness unto holiness;" which some neglecting, do take "the
   members of Christ," -- that is, of their own bodies, which are the
   members of Christ, -- and make them the "members of an harlot," 1 Cor.
   vi. 15. And many other commands there are to the same purpose, which
   will afterward occur.

   And concerning this great duty we may consider three things:-- (1.) The
   name of it, whereby it is expressed; (2.) The nature of it, wherein it
   consists; (3.) The means and way whereby it is effected and wrought.

   (1.) For the name, it is two ways expressed, and both of them
   metaphorical:-- [1.] By nekroun and thanatoun, which we render "to
   mortify ourselves." The first is used, Col. iii. 5, nekrosate, which is
   "mortify," -- that is, extinguish and destroy all that force and vigour
   of corrupted nature which inclines to earthly, carnal things, opposite
   unto that spiritual, heavenly life and its actings which we have in and
   from Christ, as was before declared. Nekroo is eneco, morte macto, --
   "to kill," "to affect with or destroy by death." But yet this word is
   used by our apostle not absolutely to destroy and to kill, so as that
   that which is so mortified or killed should no more have any being, but
   that it should be rendered useless as unto what its strength and vigour
   would produce. So he expresseth the effects of it in the passive word,
   Ou katenoese to heautou soma ede nekeromenon, Rom. iv. 19; -- "He
   considered not his own body now dead," "now mortified." The body of
   Abraham was not then absolutely dead, only the natural force and vigour
   of it was exceedingly abated. And so he seems to mollify this
   expression, Heb. xi. 12, Aph' henos egennethesan, kai tauta
   nenekromenou, which we well render, "Of one, and him as good as dead,"
   tauta intimating a respect unto the thing treated of. So that nekroun,
   "to mortify," signifies a continued act, in taking away the power and
   force of any thing until it come to be nenekromenon, "dead," unto some
   certain ends or purposes, as we shall see it is in the mortification of
   sin. Rom. viii. 13, "If ye through the Spirit do mortify the deeds of
   the body, ye shall live," -- thanatoute, another word to the same
   purpose. It signifies, as the other doth, "to put to death;" but it is
   used in the present tense, to denote that it is a work which must be
   always doing: "If ye do mortify," -- that is, "If ye are always and
   constantly employed in that work." And what the apostle here calls tas
   praxeis tou somatos, "the deeds of the body," he therein expresseth the
   effect for the cause metonymically; for he intends ten sarka sun tois
   pathemasi kai tais epithumiais, as he expresseth the same thing, Gal.
   v. 24, "The flesh with the affections and lusts," whence all the
   corrupt deeds wherein the body is instrumental do arise.

   [2.] The same duty with relation unto the death of Christ, as the
   meritorious, efficient, and exemplary cause, is expressed by
   crucifying: Rom. vi. 6, "Our old man is crucified with him." Gal. ii.
   20, "I am crucified with Christ." Chap. v. 24, "They that are Christ's
   have crucified the flesh with the affections and lusts." Chap. vi. 14,
   By the Lord Jesus Christ "the world is crucified unto me, and I unto
   the world." Now, as perhaps there may be something intimated herein of
   the manner of mortification of sin, which is gradually carried on unto
   its final destruction, as a man dies on the cross, yet that which is
   principally intended is the relation of this work and duty to the death
   of Christ, whence we and our sins are said to be crucified with him,
   because we and they are so by virtue of his death. And herein do we
   "always bear about in the body" ten nekrosin, "the dying of the Lord
   Jesus," 2 Cor. iv. 10, representing the manner of it, and expressing
   its efficacy.

   (2.) Thus is this duty expressed, whose nature, in the next place, we
   shall more particularly inquire into, and declare in the ensuing
   observations:--

   [1.] Mortification of sin is a duty always incumbent on us in the whole
   course of our obedience. This the command testifieth, which represents
   it as an always present duty. When it is no longer a duty to grow in
   grace, it is so not to mortify sin. No man under heaven can at any time
   say that he is exempted from this command, nor on any pretence; and he
   who ceaseth from this duty lets go all endeavours after holiness. And
   as for those who pretend unto an absolute perfection, they are of all
   persons living the most impudent, nor do they ever in this matter open
   their mouths but they give themselves the lie; for, --

   [2.] This duty being always incumbent on us, argues undeniably the
   abiding in us of a principle of sin whilst we are in the flesh, which,
   with its fruits, is that which is to be mortified. This the Scripture
   calleth the "sin that dwelleth in us," the "evil that is present with
   us," the "law in our members," "evil concupiscence," "lust," the
   "flesh," and the like. And thereunto are the properties and actings of
   folly, deceit, tempting, seducing, rebelling, warring, captivating,
   ascribed. This is not a place to dispute the truth of this assertion,
   which cannot, with any reputation of modesty, be denied by any who own
   the Scripture or pretend to an acquaintance with themselves. But yet,
   through the craft of Satan, with the pride and darkness of the minds of
   men, it is so fallen out that the want of a true understanding hereof
   is the occasion of most of those pernicious errors wherewith the church
   of God is at present pestered, and which practically keep men off from
   being seriously troubled for their sins, or seeking out for relief by
   Jesus Christ. Thus, one hath not feared of late openly to profess that
   he knows of no deceit or evil in his own heart, though a wiser than he
   hath informed us that "he that trusteth in his own heart is a fool,"
   Prov. xxviii. 26.

   [3.] Indwelling sin, which is the object of this duty of mortification,
   falls under a threefold consideration:-- 1st. Of its root and
   principle; 2dly. Of its disposition and operations; 3dly. Of its
   effects. These in the Scripture are frequently distinguished, though
   mostly under metaphorical expressions. So are they mentioned together
   distinctly, Rom. vi. 6, "Our old man is crucified with Christ, that the
   body of sin might be destroyed, that henceforth we should not serve
   sin." 1st. The root or principle of sin, which by nature possesseth all
   the faculties of the soul, and as a depraved habit inclines unto all
   that is evil, is the "old man," so called in opposition unto the "new
   man," which "after God is created in righteousness and true holiness."
   2dly. There is the inclination, actual disposition, and operations of
   this principle or habit, which is called the body of sin, with the
   members of it; for under these expressions sin is proposed as in
   procinctu, in a readiness to act itself, and inclining unto all that is
   evil. And this also is expressed by "The flesh with the affections and
   lusts," Gal. v. 24; "Deceitful lusts," Eph. iv. 22, "The old man is
   corrupt, according to the deceitful lusts;" "The wills of the flesh and
   of the mind," chap. ii. 3. 3dly. There are the effects, fruits, and
   products of these things, which are actual sins; whereby, as the
   apostle speaks, we serve sin, as bringing forth the fruits of it: "That
   henceforth we should not serve sin," Rom. vi. 6. And these fruits are
   of two sorts:-- (1st.) Internal, in the figments and imaginations of
   the heart; which is the first way whereby the lusts of the old man do
   act themselves. And, therefore, of those that are under the power or
   dominion of sin, it is said that "every figment or imagination of their
   hearts is evil continually," Gen. vi. 5; for they have no other
   principle whereby they are acted but that of sin, and therefore all the
   figments of their hearts must be necessarily evil. And with respect
   hereunto our Saviour affirms that all actual sins "proceed out of the
   heart," Matt. xv. 19, because there is their root, and there are they
   first formed and framed. (2dly.) External, in actual sins, such as
   those enumerated by our apostle, Col. iii. 5; Gal. v. 19-21. All these
   things together make up the complete object of this duty of
   mortification. The old man, the body of death, with its members, and
   the works of the flesh, or the habit, operations, and effects of sin,
   are all of them intended and to be respected herein.

   [4.] This principle, and its operations and effects, are opposed and
   directly contrary unto the principle, operations, and fruits of
   holiness, as wrought in us by the Spirit of God, which we have before
   described. 1st. They are opposed in their principle; for "the flesh
   lusteth against the Spirit, and the Spirit against the flesh, and these
   are contrary the one to the other," Gal. v. 17. These are those two
   adverse principles which maintain such a conflict in the souls of
   believers whilst they are in this world, and which is so graphically
   described by our apostle, Rom. vii. So the old and new man are opposed
   and contrary. 2dly. In their actings. The lusting of the flesh and the
   lusting or desires of the Spirit, walking after the flesh and walking
   after the Spirit, living after the flesh and living in the Spirit, are
   opposed also. This is the opposition that is between the body of sin
   with its members and the life of grace: "Who walk not after the flesh,
   but after the Spirit," Rom. viii. 1, 4, 5. "We are debtors, not to the
   flesh, to live after the flesh. For if ye live after the flesh, ye
   shall die: but if ye through the Spirit do mortify the deeds of the
   body, ye shall live," verses 12, 13. By this "walking after the flesh"
   I understand not, at least not principally, the committing of actual
   sins, but a compliance with the principle or habit of sin prevailing in
   depraved, unsanctified nature, allowing it a predominancy in the heart
   and affections. It is when men are disposed to act according to the
   inclinations, lustings, motions, wills, and desires of it; or it is to
   bend that way habitually, in our course and conversation, which the
   flesh inclines and leads unto. This principle doth not, indeed, equally
   bring forth actual sins in all, but hath various degrees of its
   efficacy, as it is advantaged by temptations, controlled by light, or
   hampered by convictions. Hence all that are under the power of sin are
   not equally vicious and sinful; but after the flesh goes the bent of
   the soul and the generality of its actings. To "walk after the Spirit"
   consists in our being given up to his rule and conduct, or walking
   according to the dispositions and inclinations of the Spirit, that
   which is born of the Spirit, -- namely, a principle of grace implanted
   in us by the Holy Ghost; which hath been at large insisted on before.
   And, 3dly. The external fruits and effects of these two principles are
   contrary also, as our apostle expressly and at large declares, Gal. v.
   19-24; for whereas, in the enumeration of the "works of the flesh," he
   reckons up actual sins, as adultery, fornication, and the like, in the
   account he gives of the "fruits of the Spirit," he insists on habitual
   graces, as love, joy, peace. He expresseth them both metaphorically. In
   the former he hath respect unto the vicious habits of those actual
   sins, and in the latter unto the actual effects and duties of those
   habitual graces.

   [5.] There being this universal contrariety, opposition, contending,
   and warfare, between grace and sin, the Spirit and the flesh, in their
   inward principles, powers, operations, and outward effects, the work
   and duty of mortification consists in a constant taking part with
   grace, in its principle, actings, and fruits, against the principle,
   actings, and fruits of sin; for the residence of these contrary
   principles being in, and their actings being by, the same faculties of
   the soul, as the one is increased, strengthened, and improved, the
   other must of necessity be weakened and decay. Wherefore, the
   mortification of sin must consist in these three things:-- 1st. The
   cherishing and improving of the principle of grace and holiness which
   is implanted in us by the Holy Ghost, by all the ways and means which
   God hath appointed thereunto; which we have spoken unto before. This is
   that which alone can undermine and ruin the power of sin, without which
   all attempts to weaken it are vain and fruitless. Let men take never so
   much pains to mortify, crucify, or subdue their sins, unless they
   endeavour in the first place to weaken and impair its strength by the
   increase of grace and growing therein, they will labour in the fire,
   where their work will be consumed. 2dly. In frequent actings of the
   principle of grace in all duties, internal and external; for where the
   inclinations, motions, and actings of the Spirit, in all acts, duties,
   and fruits of holy obedience, are vigorous, and kept in constant
   exercise, the contrary motions and actings of the flesh are defeated.
   3dly. In a due application of the principle, power, and actings of
   grace, by way of opposition unto the principle, power, and actings of
   sin. As the whole of grace is opposed unto the whole of sin, so there
   is no particular lust whereby sin can act its power, but there is a
   particular grace ready to make effectual opposition unto it, whereby it
   is mortified. And in this application of grace, in its actings in
   opposition unto all the actings of sin, consists the mystery of this
   great duty of mortification. And where men, being ignorant hereof, have
   yet fallen under a conviction of the power of sin, and been perplexed
   therewith, they have found out foolish ways innumerable for its
   mortification, wickedly opposing external, natural, bodily force and
   exercise, unto an internal, moral, depraved principle, which is no way
   concerned therein. But hereof we must treat more afterward under the
   third head, concerning the manner how this work is to be carried on or
   this duty performed.

   [6.] This duty of weakening sin by the growth and improvement of grace,
   and the opposition which is made unto sin in all its actings thereby,
   is called mortification, killing, or putting to death, on sundry
   accounts:-- First and principally, from that life which, because of its
   power, efficacy, and operation, is ascribed unto indwelling sin. The
   state of the soul by reason of it is a state of death; but whereas
   power and operations are the proper adjuncts or effects of life, for
   their sakes life is ascribed unto sin, on whose account sinners are
   dead. Wherefore this corrupt principle of sin in our depraved nature,
   having a constant, powerful inclination and working actually towards
   all evil, it is said metaphorically to live, or to have a life of its
   own. Therefore is the opposition that is made unto it for its ruin and
   destruction called mortification or killing, being its deprivation of
   that strength and efficacy whereby and wherein it is said to live.
   Secondly, It may be so called because of the violence of that contest
   which the soul is put unto in this duty. All other duties that we are
   called unto in the course of our obedience may be performed in a more
   easy, gentle, and plain manner. Though it is our work and duty to
   conflict with all sorts of temptations, yea, to wrestle with
   "principalities and powers, and spiritual wickednesses in high places,"
   yet in this which we have with ourselves, which is wholly within us and
   from us, there is more of warring, fighting, captivating, wounding,
   crying out for help and assistance, a deep sense of such a violence as
   is used in taking away the life of a mortal enemy, than in any thing
   else we are called unto. And, thirdly, the end aimed at in this duty is
   destruction, as it is of all killing. Sin, as was said, hath a life,
   and that such a life as whereby it not only lives, but rules and reigns
   in all that are not born of God. By the entrance of grace into the soul
   it loseth its dominion, but not its being, -- its rule, but not its
   life. The utter ruin, destruction, and gradual annihilation of all the
   remainders of this cursed life of sin is our design and aim in this
   work and duty; which is, therefore, called mortification. The design of
   this duty, wherever it is in sincerity, is to leave sin neither being,
   nor life, nor operation.

   And some directions, as our manner is, may be taken from what we have
   discoursed concerning the nature of this duty, directive of our own
   practices. And, --

   First, It is evident, from what hath been discoursed, that it is a work
   which hath a gradual progress, in the proceed whereof we must
   continually be exercised; and this respects, in the first place, the
   principle of sin itself. Everyday, and in every duty, an especial eye
   is to be had unto the abolition and destruction of this principle. It
   will no otherwise die but by being gradually and constantly weakened;
   spare it, and it heals its wounds, and recovers strength. Hence many
   who have attained to a great degree in the mortification of sin do by
   their negligence suffer it, in some instance or other, so to take head
   again that they never recover their former state whilst they live.

   And this is the reason why we have so many withering professors among
   us, decayed in their graces, fruitless in their lives, and every way
   conformed to the world. There are some, indeed, who, being under the
   power of that blindness and darkness which is a principal part of the
   depravation of our nature, do neither see nor discern the inward secret
   actings and motions of sin, its deceit and restlessness, its mixing
   itself one way or other in all our duties, with the defilement and
   guilt wherewith these things are accompanied; who judge that God scarce
   takes notice of any thing but outward actions, and it may be not much
   of them neither, so as to be displeased with them, unless they are very
   foul indeed, which yet he is easily entreated to pass by and excuse;
   who judge this duty superfluous, despising both the confession and
   mortification of sin, in this root and principle of it. But those who
   have received most grace and power from above against it are of all
   others the most sensible of its power and guilt, and of the necessity
   of applying themselves continually unto its destruction.

   Secondly, With respect unto its inclinations and operations, wherein it
   variously exerts its power, in all particular instances, we are
   continually to watch against it and to subdue it. And this concerns us
   in all that we are and do, -- in our duties, in our calling, in our
   conversation with others, in our retirements, in the frames of our
   spirits, in our straits, in our mercies, in the use of our enjoyments,
   in our temptations. If we are negligent unto any occasion, we shall
   suffer by it. This is our enemy, and this is the war we are engaged in.
   Every mistake, every neglect, is perilous. And, --

   Thirdly, The end of this duty, with respect unto us, expressed by the
   apostle, is, that henceforth we should not serve sin, Rom. vi. 6; which
   refers unto the perpetration of actual sins, the bringing forth of the
   actual fruits of the flesh, internal or external also. In whomsoever
   the old man is not crucified with Christ, let him think what he will of
   himself, he is a servant of sin. If he have not received virtue from
   the death of Christ, if he be not wrought unto a conformity to him
   therein, whatever else he may do or attain, however he may in any
   thing, in many things, change his course and reform his life, he serves
   sin, and not God. Our great design ought to be, that we should no
   longer serve sin; which the apostle in the ensuing verses gives us many
   reasons for. It is, indeed, the worst service that a rational creature
   is capable of, and will have the most doleful end. What, therefore, is
   the only way and means whereby we may attain this end, -- namely, that
   although sin will abide in us, yet that we may not serve it, which will
   secure us from its danger? This is that mortification of it which we
   insist upon, and no other. If we expect to be freed from the service of
   sin by its own giving over to press its dominion upon us, or by any
   composition with it, or any other way but by being always killing or
   destroying of it, we do but deceive our own souls.

   And, indeed, it is to be feared that the nature of this duty is not
   sufficiently understood or not sufficiently considered. Men look upon
   it as an easy task, and as that which will be carried on with a little
   diligence and ordinary attendance. But do we think it is for nothing
   that the Holy Ghost expresseth the duty of opposing sin, and weakening
   its power by mortification, killing, or putting to death? Is there not
   somewhat peculiar herein, beyond any other act or duty of our lives?
   Certainly there is intimated a great contest of sin for the
   preservation of its life. Everything will do its utmost to preserve its
   life and being. So will sin do also; and if it be not constantly
   pursued with diligence and holy violence, it will escape our assaults.
   Let no man think to kill sin with few, easy, or gentle strokes. He who
   hath once smitten a serpent, if he follow not on his blow until he be
   slain, may repent that ever he began the quarrel. And so will he who
   undertakes to deal with sin, and pursues it not constantly to death.
   Sin will after awhile revive, and the man must die. It is a great and
   fatal mistake if we suppose this work will admit of any remissness or
   intermission. Again, the principle to be slain is in ourselves, and so
   possessed of our faculties as that it is called ourselves. It cannot be
   killed without a sense of pain and trouble. Hence it is compared to the
   cutting off of right hands, and the plucking out of right eyes. Lusts
   that pretend to be useful to the state and condition of men, that are
   pleasant and satisfactory to the flesh, will not be mortified without
   such a violence as the whole soul shall be deeply sensible of. And
   sundry other things might be insisted on to manifest how men deceive
   themselves, if they suppose this duty of mortification is that which
   they may carry on in a negligent, careless course and manner. Is there
   no danger in this warfare? no watchfulness, no diligence required of
   us? Is it so easy a thing to kill an enemy who hath so many advantages
   of force and fraud? Wherefore, if we take care of our souls, we are to
   attend unto this duty with that care, diligence, watchfulness, and
   earnest contention of spirit, which the nature of it doth require.

   And, moreover, there is no less fatal mistake where we make the object
   of this duty to be only some particular lusts, or the fruits of them in
   actual sins, as was before observed. This is the way with many. They
   will make head against some sins, which on one account or other they
   find themselves most concerned in; but if they will observe their
   course, they shall find with how little success they do it. For the
   most part, sin gets ground upon them, and they continually groan under
   the power of its victories; and the reason is, because they mistake
   their business. Contests against particular sins are only to comply
   with light and convictions. Mortification, with a design for holiness,
   respects the body of sin, the root and all its branches. The first will
   miscarry, and the latter will be successful. And herein consists the
   difference between that mortification which men are put upon by
   convictions from the law, which always proves fruitless, and that
   wherein we are acted by the spirit of the gospel. The first respects
   only particular sins, as the guilt of them reflects upon conscience;
   the latter, the whole interest of sin, as opposed to the renovation of
   the image of God in us.

   (3.) That which remains farther to be demonstrated is, that the Holy
   Spirit is the author of this work in us, so that although it is our
   duty, it is his grace and strength whereby it is performed; as also the
   manner how it is wrought by him, which is principally intended:--

   [1.] For the first, we have the truth of it asserted, chap. viii. 13,
   "If ye through the Spirit do mortify the deeds of the flesh." It is we
   that are to mortify the deeds of the flesh. It is our duty, but of
   ourselves we cannot do it; it must be done in or by the Spirit. Whether
   we take "the Spirit" here for the person of the Holy Ghost, as the
   context seems to require, or take it for the gracious principle of
   spiritual life in the renovation of our nature, -- not the Spirit
   himself, but that which is "born of the Spirit," -- it is all one as to
   our purpose; the work is taken from our own natural power or ability,
   and resolved into the grace of the Spirit.

   And, that we go no farther for the proof of our assertion, it may
   suffice to observe, that the confirmation of it is the principal design
   of the apostle, from the second verse of that chapter unto the end of
   the thirteenth. That the power and reign of sin, its interest and
   prevalency in the minds of believers, are weakened, impaired, and
   finally destroyed (so as that all the pernicious consequences of it
   shall be avoided) by the Holy Ghost, and that these things could no
   otherwise be effected, he both affirms and proves at large. In the
   foregoing chapter, from the seventh verse unto the end, he declares the
   nature, properties, and efficacy of indwelling sin, as the remainders
   of it do still abide in believers. And whereas a twofold conclusion
   might be made from the description he gives of the power and actings of
   this sin, or a double question arise, unto the great disconsolation of
   believers, he doth in this chapter remove them both, manifesting that
   there was no cause for such conclusions or exceptions from any thing by
   him delivered. The first of these is, "That if such, if this be the
   power and prevalency of indwelling sin, if it so obstruct us in our
   doing that which is good, and impetuously incline us unto evil, what
   will become of us in the end, how shall we answer for all the sin and
   guilt which we have contracted thereby? We must, we shall, therefore,
   perish under the guilt of it." And the second conclusion which is apt
   to arise from the same consideration is, "That seeing the power and
   prevalency of sin is so great, and that we in ourselves are no way able
   to make resistance unto it, much less to overcome it, it cannot be but
   that at length it will absolutely prevail against us, and bring us
   under its dominion, unto our everlasting ruin." Both these conclusions
   the apostle obviates in this chapter, or removes them if laid as
   objections against what he had delivered. And this he doth, --

   1st. By a tacit concession that they will both of them be found true
   towards all who live and die under the law, without an interest in
   Jesus Christ; for, affirming that "there is no condemnation to them
   which are in Christ Jesus," he grants that those who are not so cannot
   avoid it. Such is the guilt of this sin, and such are the fruits of it,
   in all in whomsoever it abides, that it makes them obnoxious unto
   condemnation. But, --

   2dly. There is a deliverance from this condemnation and from all
   liableness thereunto, by free justification in the blood of Christ,
   Rom. viii. 1. For those who have an interest in him, and are made
   partakers thereof, although sin may grieve them, trouble and perplex
   them, and, by its deceit and violence, cause them to contract much
   guilt in their surprisals, yet they need not despond or be utterly cast
   down; there is a stable ground of consolation provided for them, in
   that "there is no condemnation to them which are in Christ Jesus."

   3dly. That none may abuse this consolation of the gospel to countenance
   themselves unto a continuance in the service of sin, he gives a
   limitation of the subjects unto whom it doth belong, -- namely, all
   them, and only them, who walk not after the flesh, but after the
   Spirit, verse 1. As for those who give up themselves unto the conduct
   of this principle of indwelling sin, who comply with its motions and
   inclinations, being acted wholly by its power, let them neither flatter
   nor deceive themselves; there is nothing in Christ nor the gospel to
   free them from condemnation. It is they only who give up themselves to
   the conduct of the Spirit of sanctification and holiness that have an
   interest in this privilege.

   4thly. As to the other conclusion, taken from the consideration of the
   power and prevalency of this principle of sin, he prevents or removes
   it by a full discovery how and by what means that power of it shall be
   so broken, its strength abated, its prevalency disappointed, and itself
   destroyed, as that we need not fear the consequents of it before
   mentioned, but rather may secure ourselves that we shall be the death
   thereof, and not that the death of our souls. Now this is, saith he,
   "by the law" or power "of the Spirit of life which is in Christ Jesus,"
   verse 2. And thereon he proceeds to declare, that it is by the
   effectual working of this Spirit in us alone that we are enabled to
   overcome this spiritual adversary. This being sufficiently evident, it
   remaineth only that we declare, --

   [2.] The way and manner how he produceth this effect of his grace.

   1st. The foundation of all mortification of sin is from the
   inhabitation of the Spirit in us. He dwells in the persons of believers
   as in his temple, and so he prepares it for himself. Those defilements
   or pollutions which render the souls of men unmeet habitations for the
   Spirit of God do all of them consist in sin inherent-and its effects.
   These, therefore, he will remove and subdue, that he may dwell in us
   suitably unto his holiness: verse 11, "If the Spirit of him that raised
   up Jesus from the dead dwell in you, he that raised up Christ from the
   dead shall also quicken your mortal bodies by his Spirit that dwelleth
   in you." Our "mortal bodies" are our bodies as obnoxious unto death by
   reason of sin, as verse 10; and the "quickening" of these mortal bodies
   is their being freed from the principle of sin, or death and its power,
   by a contrary principle of life and righteousness. It is the freeing of
   us from being "in the flesh," that we may be "in the Spirit," verse 9.
   And by what means is this effected? It is by "the Spirit of him that
   raised up Jesus from the dead," verse 11, -- that is, of the Father;
   which also is called the "Spirit of God," and the "Spirit of Christ,"
   verse 9, for he is equally the Spirit of the Father and the Son. And he
   is described by this periphrasis, both because there is a similitude
   between that work, as to its greatness and power, which God wrought in
   Christ when he raised him from the dead, and what he worketh in
   believers in their sanctification, Eph. i. 19, 20, and because this
   work is wrought in us by virtue of the resurrection of Christ. But
   under what especial consideration doth he effect this work of
   mortifying sin in us? It is as he dwelleth in us. God doth it "by his
   Spirit that dwelleth in us," Rom. viii. 11. As it is a work of grace,
   it is said to be wrought by the Spirit; and as it is our duty, we are
   said to work it "through the Spirit," verse 13. And let men pretend
   what they please, if they have not the Spirit of Christ dwelling in
   them, they have not mortified any sin, but do yet walk after the flesh,
   and, continuing so to do, shall die.

   Moreover, as this is the only spring of mortification in us as it is a
   grace, so the consideration of it is the principal motive unto it as it
   is a duty. So our apostle pressing unto it doth it by this argument:
   "Know ye not that your body is the temple of the Holy Ghost which is in
   you, which ye have of God?" 1 Cor. vi. 19. To which we may add that
   weighty caution which he gives us to the same purpose: chap. iii. 16,
   17, "Know ye not that ye are the temple of God, and that the Spirit of
   God dwelleth in you? If any man defile the temple of God, him shall God
   destroy; for the temple of God is holy, which temple ye are."

   Whereas, therefore, in every duty two things are principally
   considered, -- first, The life and spring of it, as it is wrought in us
   by grace; secondly, The principal reason for it and motive unto it, as
   it is to be performed in ourselves by the way of duty; both these, as
   to this matter of mortifications, do centre in this inhabitation of the
   Spirit. For, -- (1st.) It is he who mortifies and subdues our
   corruptions, who quickens us unto life, holiness, and obedience, as he
   "dwelleth in us," that he may make and prepare a habitation meet for
   himself. And, (2dly.) The principal reason and motive which we have to
   attend unto it with all care and diligence as a duty is, that we may
   thereby preserve his dwelling-place so as becometh his grace and
   holiness. And, indeed, whereas (as our Saviour tells us) they are
   things which arise from and come out of the heart that defile us, there
   is no greater nor more forcible motive to contend against all the
   defiling actings of sin, which is our mortification, than this, that by
   the neglect hereof the temple of the Spirit will be defiled, which we
   are commanded to watch against, under the severe commination of being
   destroyed for our neglect therein.

   If it be said, that "whereas we do acknowledge that there are still
   remainders of this sin in us, and they are accompanied with their
   defilements, how can it be supposed that the Holy Ghost will dwell in
   us, or in anyone that is not perfectly holy?" I answer, -- (1st.) That
   the great matter which the Spirit of God considereth in his opposition
   unto sin, and that of sin to his work, is dominion and rule. This the
   apostle makes evident, Rom. vi. 12-14. Who or what shall have the
   principal conduct of the mind and soul (chap. viii. 7-9) is the matter
   in question. Where sin hath the rule, there the Holy Ghost will never
   dwell. He enters into no soul as his habitation, but at the same
   instant he dethrones sin, spoils it of its dominion, and takes the rule
   of the soul into the hand of his own grace. Where he hath effected this
   work, and brought his adversary into subjection, there he will dwell,
   though sometimes his habitation be troubled by his subdued enemy.
   (2dly.) The souls and minds of them who are really sanctified have
   continually such a sprinkling with the blood of Christ, and are so
   continually purified by virtue from his sacrifice and oblation, as that
   they are never unmeet habitations for the Holy Spirit of God.

   2dly. The manner of the actual operation of the Spirit of God in
   effecting this work, or how he mortifies sin, or enables us to mortify
   it, is to be considered; and an acquaintance herewith dependeth on the
   knowledge of the sin that is to be mortified, which we have before
   described. It is the vicious, corrupt habit and inclination unto sin,
   which is in us by nature, that is the principal object of this duty;
   or, "the old man, which is corrupt according to the deceitful lusts."
   When this is weakened in us as to its power and efficacy, when its
   strength is abated and its prevalency destroyed, then is this duty in
   its proper discharge, and mortification carried on in the soul.

   Now, this the Holy Ghost doth, --

   (1st.) By implanting in our minds and all their faculties a contrary
   habit and principle, with contrary inclinations, dispositions, and
   actings, -- namely, a principle of spiritual life and holiness,
   bringing forth the fruits thereof. By means hereof is this work
   effected; for sin will no otherwise die but by being killed and slain.
   And whereas this is gradually to be done, it must be by warring and
   conflict. There must be something in us that is contrary unto it,
   which, opposing it, conflicting with it, doth insensibly and by degrees
   (for it dies not at once) work out its ruin and destruction. As in a
   chronical distemper, the disease continually combats and conflicts with
   the powers of nature, until, having insensibly improved them, it
   prevails unto its dissolution, so is it in this matter. These adverse
   principles, with their contrariety, opposition; and conflict, the
   apostle expressly asserts and describes, as also their contrary fruits
   and actings, with the issue of the whole, Gal. v. 16-25. The contrary
   principles are the flesh and Spirit; and their contrary actings are in
   lusting and warring one against the other: Verse 16, "Walk in the
   Spirit, and ye shall not fulfil the lust of the flesh." Not to fulfil
   the lusts of the flesh is to mortify it; for it neither will nor can be
   kept alive if its lusts be not fulfilled. And he gives a fuller account
   hereof, verse 17, "For the flesh lusteth against the Spirit, and the
   Spirit against the flesh: and these are contrary the one to the other."
   If by the "Spirit," the Spirit of God himself be intended, yet he
   "lusteth" not in us but by virtue of that spirit which is born of him;
   that is, the new nature, or holy principle of obedience which he
   worketh in us. And the way of their mutual opposition unto one another
   the apostle describes at large in the following verses, by instancing
   in the contrary effects of the one and the other. But the issue of the
   whole is, verse 24, "They that are Christ's have crucified the flesh
   with the affections and lusts." They have "crucified" it; that is,
   fastened it unto that cross where at length it may expire. And this is
   the way of it, -- namely, the actings of the Spirit against it, and the
   fruits produced thereby. Hence he shuts up his discourse with that
   exhortation, "If we live in the Spirit, let us walk in the Spirit;"
   that is, "If we are endowed with this spiritual principle of life,
   which is to live in the Spirit, then let us act, work, and improve that
   spiritual principle unto the ruin and mortification of sin."

   This, therefore, is the first way whereby the Spirit of God mortifieth
   sin in us; and in a compliance with it, under his conduct, do we
   regularly carry on this work and duty, -- that is, we mortify sin by
   cherishing the principle of holiness and sanctification in our souls,
   labouring to increase and strengthen it by growing in grace, and by a
   constancy and frequency in acting of it in all duties, on all
   occasions, abounding in the fruits of it. Growing, thriving, and
   improving in universal holiness, is the great way of the mortification
   of sin. The more vigorous the principle of holiness is in us, the more
   weak, infirm, and dying will be that of sin. The more frequent and
   lively are the actings of grace, the feebler and seldomer will be the
   actings of sin. The more we abound in the "fruits of the Spirit," the
   less shall we be concerned in the "works of the flesh." And we do but
   deceive ourselves if we think sin will be mortified on any other terms.
   Men when they are galled in their consciences and disquieted in their
   minds with any sin or temptation thereunto, wherein their lusts or
   corruptions are either influenced by Satan, or entangled by objects,
   occasions, and opportunities, do set themselves ofttimes in good
   earnest to oppose and subdue it, by all the ways and means they can
   think upon. But all they do is in vain; and so they find it at last,
   unto their cost and sorrow. The reason is, because they neglect this
   course, without which never any one sin was truly mortified in the
   world, nor ever will so be. The course I intend is that of labouring
   universally to improve a principle of holiness, not in this or that
   way, but in all instances of holy obedience. This is that which will
   ruin sin, and without it nothing else will contribute any thing
   thereunto. Bring a man unto the law, urge him with the purity of its
   doctrines, the authority of its commands, the severity of its
   threatenings, the dreadful consequences of its transgression; suppose
   him convinced hereby of the evil and danger of sin, of the necessity of
   its mortification and destruction, will he be able hereon to discharge
   this duty, so as that sin may die and his soul may live? The apostle
   assures us of the contrary, Rom. vii. 7-9. The whole effect of the
   application of the law in its power unto indwelling sin is but to
   irritate, provoke, and increase its guilt. And what other probable way
   besides this unto this end can anyone fix upon?

   (2dly.) The Holy Ghost carrieth on this work in us as a grace, and
   enableth us unto it as our duty, by those actual supplies and
   assistances of grace which he continually communicates unto us; for the
   same divine operations, the same supplies of grace, which are necessary
   unto the positive acts and duties of holiness, are necessary also unto
   this end, that sin in the actual motions and lustings of it may be
   mortified. So the apostle issues his long account of the conflict
   between sin and the soul of a believer, and his complaint thereon, with
   that good word, "I thank God through Jesus Christ our Lord," verse 25,
   -- namely, who supplies me with gracious assistance against the power
   of sin. Temptation is successful only by sin, James i. 14. And it was
   with respect unto an especial temptation that the Lord Christ gives
   that answer unto the apostle, "My grace is sufficient for thee," 2 Cor.
   xii. 9. It is the actual supply of the Spirit of Christ that doth
   enable us to withstand our temptations and subdue our corruptions. This
   is the epichoregia tou Pneumatos, Phil. i. 19, -- an "additional
   supply," as occasion requireth, beyond our constant daily provision; or
   charis eis euchairon boetheian, Heb. iv. 16, -- grace given in to help
   seasonably, upon our cry made for it. Of the nature of these supplies
   we have discoursed before. I shall now only observe, that in the life
   of faith and dependence on Christ, the expectation and derivation of
   these supplies of grace and spiritual strength is one principal part of
   our duty. These things are not empty notions, as some imagine. If
   Christ be a head of influence unto us as well as of rule, as the head
   natural is to the body; if he be our life, if our life be in him, and
   we have nothing but what we do receive from him; if he give unto us
   supplies of his Spirit and increases of grace; and if it be our duty by
   faith to look for all these things from him, and that be the means of
   receiving them, -- which things are all expressly and frequently
   affirmed in the Scripture; -- then is this expectation and derivation
   of spiritual strength continually from him the way we are to take for
   the actual mortification of sin. And, therefore, if we would be found
   in a successful discharge of this duty, it is required of us, -- [1st.]
   That we endeavour diligently, in the whole course of our lives, after
   these continual supplies of grace, -- that is, that we wait for them in
   all those ways and means whereby they are communicated; for although
   the Lord Christ giveth them out freely and bountifully, yet our
   diligence in duty will give the measure of receiving them. If we are
   negligent in prayer, meditation, reading, hearing of the word, and
   other ordinances of divine worship, we have no ground to expect any
   great supplies to this end. And, [2dly.] That we live and abound in the
   actual exercise of all those graces which are most directly opposite
   unto those peculiar lusts or corruptions that we are most exercised
   withal or obnoxious unto; for sin and grace do try their interest and
   prevalency in particular instances. If, therefore, any are more than
   ordinarily subject unto the power of any corruption, -- as passion,
   inordinate affections, love of the world, distrust of God, -- unless
   they be constant in the exercise of those graces which are
   diametrically opposed unto them, they will continually suffer under the
   power of sin.

   (3dly.) It is the Holy Spirit which directs us unto, and helps us in,
   the performance of those duties, which are appointed of God unto this
   end, that they may be means of the mortification of sin. Unto the right
   use of those duties (for such there are), two things are required:--
   [1st.] That we know them aright in their nature and use, as also that
   they are appointed of God unto this end; and then, [2dly.] That we
   perform them in a due manner. And both these we must have from the
   Spirit of God. He is given to believers "to lead them into all truth;"
   he teacheth and instructs them by the word, not only what duties are
   incumbent on them, but also how to perform them, and with respect unto
   what ends:--

   [1st.] It is required that we know them aright, in their nature, use,
   and ends. For want hereof, or through the neglect of looking after it,
   all sorts of men have wandered after foolish imaginations about this
   work, either as to the nature of the work itself, or as to the means
   whereby it may be effected; for it being a grace and duty of the
   gospel, thence only is it truly to be learned, and that by the
   teachings of the Spirit of God. And it may not be amiss to give some
   instances of the darkness of men's minds and their mistakes herein.

   First, A general apprehension that somewhat of this nature is
   necessary, arising from the observation of the disorder of our
   passions, and the exorbitancy of the lives of most in the world, is
   suited even to the light of nature, and was from thence variously
   improved by the philosophers of old. To this purpose did they give many
   instructions about denying and subduing the disorderly affections of
   the mind, conquering passions, moderating desires, and the like. But
   whilst their discoveries of sin rose no higher than the actual disorder
   they found in the affections and passions of the mind, -- whilst they
   knew nothing of the depravation of the mind itself, and had nothing to
   oppose unto what they did discover but moral considerations, and those
   most of them notoriously influenced by vainglory and applause, -- they
   never attained unto any thing of the same kind with the due
   mortification of sin.

   Secondly, We may look into the Papacy, and take a view of the great
   appearance of this duty which is therein, and we shall find it all
   disappointed; because they are not led unto nor taught the duties
   whereby it may be brought about by the Spirit of God. They have, by the
   light of the Scripture, a far clearer discovery of the nature and power
   of sin than had the philosophers of old. The commandment, also, being
   variously brought and applied unto their consciences, they may be, and
   doubtless are and have been, many of them, made deeply sensible of the
   actings and tendency of indwelling sin. Hereon ensues a terror of death
   and eternal judgment. Things being so stated, persons who were not
   profligate nor had their consciences seared could not refrain from
   contriving ways and means how sin might be mortified and destroyed. But
   whereas they had lost a true apprehension of the only way whereby this
   might be effected, they betook themselves unto innumerable false ones
   of their own. This was the spring of all the austerities, disciplines,
   fastings, self-macerations, and the like, which are exercised or in use
   among them: for although they are now in practice turned mostly to the
   benefit of the priests, and an indulgence unto sin in the penitents,
   yet they were invented and set on foot at first with a design to use
   them as engines for the mortification of sin; and they have a great
   appearance in the flesh unto that end and purpose. But yet, when all
   was done, they found by experience that they were insufficient
   hereunto: sin was not destroyed, nor conscience pacified by them. This
   made them betake themselves to purgatory. Here they have hopes all will
   be set right when they are gone out of this world; from whence none
   could come back to complain of their disappointments. These things are
   not spoken to condemn even external severities and austerities, in
   fastings, watchings, and abstinences, in their proper place. Our nature
   is apt to run into extremes. Because we see the vanity of the Papists
   in placing mortification of sin in an outward shadow and appearance of
   it, in that bodily exercise which profiteth not, we are apt to think
   that all things of that nature are utterly needless, and cannot be
   subordinate unto spiritual ends. But the truth is, I shall much suspect
   their internal mortification (pretend what they will) who always pamper
   the flesh, indulge to their sensual appetite, conform to the world, and
   lead their lives in idleness and pleasures; yea, it is high time that
   professors, by joint consent, should retrench that course of life, in
   fullness of diet, bravery of apparel, expense of time in vain
   conversation, which many are fallen into. But these outward austerities
   of themselves, I say, will never effect the end aimed at; for as to the
   most of them, they being such as God never appointed unto any such end
   or purpose, but being the fruit of men's own contrivances and
   inventions, let them be insisted on and pursued unto the most
   imaginable extremities, being not blessed of God thereunto, they will
   not contribute the least towards the mortification of sin. Neither is
   there either virtue or efficacy in the residue of them, but as they are
   subordinated unto other spiritual duties. So Hierom gives us an honest
   instance in himself, telling us that whilst he lived in his horrid
   wilderness in Judea, and lodged in his cave, his mind would be in the
   sports and revels at Rome!

   Thirdly, The like may be said of the Quakers amongst ourselves. That
   which first recommended them was an appearance of mortification; which
   it may be also some of them really intended, though it is evident they
   never understood the nature of it: for in the height of their outward
   appearances, as they came short of the sorry weeds, begging habits,
   macerated countenances, and severe looks, of many monks in the Roman
   church, and dervises among the Mohammedans; so they were so far from
   restraining or mortifying their real inclinations, as that they seemed
   to excite and provoke themselves to exceed all others in clamours,
   railings, evil- speakings, reproaches, calumnies, and malicious
   treating of those who dissented from them, without the least discovery
   of a heart filled with kindness and benignity unto mankind, or love
   unto any but themselves; in which frame and state of things sin is as
   secure from mortification as in the practice of open lusts and
   debaucheries. But supposing that they made a real industrious attempt
   for the mortification of sin, what success have they had, what have
   they attained unto? Some of them have very wisely slipped over the
   whole work and duty of it into a pleasing dream of perfection; and
   generally, finding the fruitlessness of their attempt, and that indeed
   sin will not be mortified by the power of their light within, nor by
   their resolutions, nor by any of their austere outward appearances, nor
   peculiar habits or looks, which in this matter are openly pharisaical,
   they begin to give over their design: for who, among all that pretend
   to any reverence of God, do more openly indulge themselves unto
   covetousness, love of the world, emulation, strife, contentions among
   themselves, severe revenges against others, than they do, -- not to
   mention the filth and uncleanness they begin mutually to charge one
   another withal? And so will all self-devised ways of mortification end.
   It is the Spirit of God alone who leads us into the exercise of those
   duties whereby it may be carried on.

   [2dly.] It is required that the duties to be used unto this end be
   rightly performed, in faith, unto the glory of God. Without this a
   multiplication of duties is an increase of burden and bondage, and that
   is all. Now, that we can perform no duty in this way or manner without
   the especial assistance of the Holy Spirit hath been sufficiently
   before evinced. And the duties which are appointed of God in an
   especial manner unto this end are, prayer, meditation, watchfulness,
   abstinence, wisdom or circumspection with reference unto temptations
   and their prevalency. Not to go over these duties in particular, nor to
   show wherein their especial efficacy unto this end and purpose doth
   consist, I shall only give some general rules concerning the exercising
   of our souls in them, and some directions for their right
   performance:--

   First, All these duties are to be designed and managed with an especial
   respect unto this end. It will not suffice that we are exercised in
   them in general, and with regard only unto this general end. We are to
   apply them unto this particular case, designing in and by them the
   mortification and ruin of sin, especially when, by its especial actings
   in us, it discovers itself in a peculiar manner unto us. No man who
   wisely considereth himself, his state and condition, his occasions and
   temptations, can be wholly ignorant of his especial corruptions and
   inclinations, whereby he is ready for halting, as the psalmist speaks.
   He that is so lives in the dark to himself, and walks at peradventures
   with God, not knowing how he walketh nor whither he goeth. David
   probably had respect hereunto when he said, "I have kept the ways of
   the Lord, and have not wickedly departed from my God. For all his
   judgments were before me, and I did not put away his statutes from me.
   I was also upright before him, and I kept myself from mine iniquity,"
   Ps. xviii. 21-23. He could have done nothing of all this, nor have
   preserved his integrity in walking with God, had he not known and kept
   a continual watch upon his own iniquity, or that working of sin in him
   which most peculiarly inclined and disposed him unto evil. Upon this
   discovery, we are to apply these duties in a particular manner to the
   weakening and ruin of the power of sin. As they are all useful and
   necessary, so the circumstances of our condition will direct us which
   of them in particular we ought to be most conversant in. Sometimes
   prayer and meditation claim this place, as when our danger ariseth
   solely from ourselves, and our own perverse inclinations, disorderly
   affections, or unruly passions; sometimes watchfulness and abstinence,
   when sin takes occasion from temptations, concerns, and businesses in
   the world; sometimes wisdom and circumspection, when the avoidance of
   temptations and opportunities for sin is in an especial manner required
   of us. These duties, I say, are to be managed with a peculiar design to
   oppose, defeat, and destroy the power of sin, into which they have a
   powerful influence, as designed of God unto that end; for, --

   Secondly, All these duties, rightly improved, work two ways towards the
   end designed: first, Morally, and by way of impetration, -- namely, of
   help and assistance; secondly, Really, by an immediate opposition unto
   sin and its power, whence assimilation unto holiness doth arise:--

   (First.) These duties work morally and by way of impetration. I shall
   instance only in one of them, and that is prayer. There are two parts
   of prayer with respect unto sin and its power: first, Complaints;
   secondly, Petitions:--

   [First.] Complaints. So is the title of Ps. cii., "A prayer of the
   afflicted, when he is overwhelmed, and poureth out his complaint before
   the Lord." So David expresseth himself, Ps. lv. 2, "Attend unto me, and
   hear me: I mourn in my complaint, and make a noise." His prayer was a
   doleful lamentation. And Ps. cxlii. 2, "I poured out my complaint
   before him; I showed before him my trouble." This is the first work of
   prayer with respect unto sin, its power and prevalency. The soul
   therein pours out its complaints unto God, and showeth before him the
   trouble it undergoes on the account thereof. And this it doth in an
   humble acknowledgment of its guilt, crying out of its deceit and
   violence; for all just and due complaint respecteth that which is
   grievous, and which is beyond the power of the complainer to relieve
   himself against. Of this sort there is nothing to be compared with the
   power of sin, as to believers.

   This therefore is, and ought to be, the principal matter and subject of
   their complaints in prayer; yea, the very nature of the whole case is
   such as that the apostle could not give an account of it without great
   complaints, Rom. vii. 24. This part of prayer, indeed, is with
   profligate persons derided and scorned, but it is acceptable with God,
   and that wherein believers find ease and rest unto their souls; for,
   let the world scoff while it pleaseth, what is more acceptable unto God
   than for his children, out of pure love unto him and holiness, out of
   fervent desires to comply with his mind and will, and thereby to attain
   conformity unto Jesus Christ, to come with their complaints unto him of
   the distance they are kept from these things by the captivating power
   of sin, bewailing their frail condition, and humbly acknowledging all
   the evils they are liable unto upon the account thereof? Would any man
   have thought it possible, had not experience convinced him, that so
   much Luciferian pride and atheism should possess the minds of any who
   would be esteemed Christians as to scoff at and deride these things?
   that anyone should ever read the Bible, or once consider what he is,
   and with whom he hath to do, and be ignorant of this duty? But we have
   nothing to do with such persons, but to leave them to please themselves
   whilst they may with these fond and impious imaginations. They will
   come either in this world (which we hope and pray for), in their
   repentance, to know their folly, or in another. I say, these complaints
   of sin, poured out before the Lord, these cryings out of deceit and
   violence, are acceptable to God, and prevalent with him to give out aid
   and assistance. He owns believers as his children, and hath the bowels
   and compassion of a father towards them. Sin he knows to be their
   greatest enemy, and which fights directly against their souls. Will he,
   then, despise their complaints, and their bemoaning of themselves
   before him? will he not avenge them of that enemy, and that speedily?
   See Jer. xxxi. 18-20. Men who think they have no other enemies, none to
   complain of, but such as oppose them, or obstruct them, or oppress
   them, in their secular interests, advantages, and concerns, are
   strangers unto these things. Believers look on sin as their greatest
   adversary, and know that they suffer more from it than from all the
   world; suffer them, therefore, to make their complaints of it unto him
   who pities them, and who will relieve them and avenge them.

   [Secondly.] Prayer is directly petitions to this purpose. It consists
   of petitions unto God for supplies of grace to conflict and conquer sin
   withal. I need not prove this. No man prays as he ought, no man joins
   in prayer with another who prays as he ought, but these petitions are a
   part of his prayer. Especially will they be so, and ought they so to
   be, when the mind is peculiarly engaged in the design of destroying
   sin. And these petitions or requests are, as far as they are gracious
   and effectual, wrought in us by the Holy Ghost, who therein "maketh
   intercession for us, according to the will of God;" and hereby doth he
   carry on this work of the mortification of sin, for his work it is. He
   makes us to put up prevalent requests unto God for such continual
   supplies of grace, whereby it may be constantly kept under, and at
   length destroyed.

   And this is the first way whereby this duty hath an influence into
   mortification, -- namely, morally and by way of impetration.

   (Secondly.) This duty hath a real efficiency unto the same end. It doth
   itself (when rightly performed and duly attended unto) mightily prevail
   unto the weakening and destruction of sin; for in and by fervent
   prayer, especially when it is designed unto this end, the habit, frame,
   and inclinations of the soul unto universal holiness, with a
   detestation of all sin, are increased, cherished, and strengthened. The
   soul of a believer is never raised unto a higher intension of spirit in
   the pursuit of, love unto, and delight in holiness, nor is more
   conformed unto it or cast into the mould of it, than it is in prayer.
   And frequency in this duty is a principal means to fix and consolidate
   the mind in the form and likeness of it; and hence do believers
   ofttimes continue in and come off from prayer above all impressions
   from sin, as to inclinations and compliances. Would such a frame always
   continue, how happy were we! But abiding in the duty is the best way of
   reaching out after it. I say, therefore, that this duty is really
   efficient of the mortification of sin, because therein all the graces
   whereby it is opposed and weakened are excited, exercised, and improved
   unto that end, as also the detestation and abhorrency of sin is
   increased in us; and where this is not so, there are some secret flaws
   in the prayers of men, which it will be their wisdom to find out and
   heal.

   (4thly.) The Holy Spirit carrieth on this work by applying in an
   especial manner the death of Christ unto us for that end. And this is
   another thing which, because the world understandeth not, it doth
   despise. But yet in whomsoever the death of Christ is not the death of
   sin, he shall die in his sins. To evidence this truth we may observe,
   -- [1st.] In general, That the death of Christ hath an especial
   influence into the mortification of sin, without which it will not be
   mortified. This is plainly enough testified unto in the Scripture. By
   his cross, -- that is, his death on the cross, -- "we are crucified
   unto the world," Gal. vi. 14. "Our old man is crucified with him, that
   the body of sin might be destroyed," Rom. vi. 6; that is, sin is
   mortified in us by virtue of the death of Christ. [2dly.] In the death
   of Christ with respect unto sin there may be considered, -- First, His
   oblation of himself; and, Secondly, The application thereof unto us. By
   the first it is that our sins are expiated as unto their guilt; but
   from the latter it is that they are actually subdued as to their power;
   for it is by an interest in, and a participation of the benefits of his
   death, which we call the application of it unto us. Hereon are we said
   to be "buried with him" and to "rise with him," whereof our baptism is
   a pledge, chap. vi. 3, 4; not in an outward representation, as some
   imagine, of being dipped into the water and taken up again (which were
   to make one sign the sign of another), but in a powerful participation
   of the virtue of the death and life of Christ, in a death unto sin and
   newness of life in holy obedience, which baptism is a pledge of, as it
   is a token of our initiation and implanting into him. So are we said to
   be "baptized into his death," or into the likeness of it, that is, in
   its power, verse 3. Thirdly, The old man is said to be crucified with
   Christ, or sin to be mortified by the death of Christ, as was in part
   before observed, on two accounts:--

   (First.) Of conformity. Christ is the head, the beginning or idea, of
   the new creation, the first-born of every creature. Whatever God
   designeth unto us therein, he first exemplified in Jesus Christ; and we
   are "predestinated to be conformed to the image of his Son," Rom. viii.
   29. Hereof the apostle gives us an express instance in the
   resurrection: "Christ the first-fruits; afterward they that are
   Christ's at his coming," 1 Cor. xv. 23. It is so in all things; all
   that is wrought in us, it is in resemblance and conformity unto Christ.
   Particularly, we are by grace "planted in the likeness of his death,"
   Rom. vi. 5, being "made conformable unto his death," Phil. iii. 10; and
   so "dead with Christ," Col. ii. 20. Now, this conformity is not in our
   natural death, nor in our being put to death as he was; for it is that
   which we are made partakers of in this life, and that in a way of grace
   and mercy. But Christ died for sin, for our sin, which was the
   meritorious procuring cause thereof; and he lived again by the power of
   God. A likeness and conformity hereunto God will work in all believers.
   There is by nature a life of sin in them, as hath been declared. This
   life must be destroyed, sin must die in us; and we thereby become dead
   unto sin. And as he rose again, so are we to be quickened in and unto
   newness of life. In this death of sin consists that mortification which
   we treat about, and without which we cannot be conformed unto Christ in
   his death, which we are designed unto. And the same Spirit which
   wrought these things in Christ will, in the pursuit of his design, work
   that which answers unto them in all his members.

   (Secondly.) In respect of efficacy. Virtue goeth forth from the death
   of Christ for the subduing and destruction of sin. It was not designed
   to be a dead, inactive, passive example, but it is accompanied with a
   power conforming and changing us into his own likeness. It is the
   ordinance of God unto that end; which he therefore gives efficacy unto.
   It is by a fellowship or participation in his sufferings that we are
   "made conformable unto his death," Phil. iii. 10; -- this koinonia ton
   pathematon is an interest in the benefit of his sufferings; we also are
   made partakers thereof. This makes us conformable to his death, in the
   death of sin in us. The death of Christ is designed to be the death of
   sin, let them who are dead in sin deride it whilst they please. If
   Christ had not died, sin had never died in any sinner unto eternity.
   Wherefore, that there is a virtue and efficacy in the death of Christ
   unto this purpose cannot be denied without a renunciation of all the
   benefits thereof. On the one hand, the Scripture tells us that he is
   "our life," our spiritual life, the spring, fountain, and cause of it;
   we have nothing, therefore, that belongs thereunto but what is derived
   from him. They cast themselves out of the verge of Christianity who
   suppose that the Lord Christ is no otherwise our life, or the author of
   life unto us, but as he hath revealed and taught the way of life unto
   us; he is our life as he is our head. And it would be a sorry head that
   should only teach the feet to go, and not communicate strength to the
   whole body so to do. And that we have real influences of life from
   Christ I have sufficiently proved before. Unto our spiritual life doth
   ensue the death of sin; for this, on the other hand, is peculiarly
   assigned unto his death in the testimonies before produced. This,
   therefore, is by virtue derived from Christ, -- that is, in an especial
   manner from his death, as the Scripture testifies.

   All the inquiry is, How the death of Christ is applied unto us, or,
   which is the same, How we apply ourselves to the death of Christ for
   this purpose. And I answer, we do it two ways:--

   [1st.] By faith. The way to derive virtue from Christ is by touching of
   him. So the diseased woman in the gospel touched but the hem of his
   garment, and virtue went forth from him to stay her bloody issue, Matt.
   ix. 20-22. It was not her touching him outwardly, but her faith, which
   she acted then and thereby, that derived virtue from him; for so our
   Saviour tells her in his answer, "Daughter, be of good comfort; thy
   faith hath made thee whole." But unto what end was this touching of his
   garment? It was only a pledge and token of the particular application
   of the healing power of Christ unto her soul, or her faith in him in
   particular for that end: for at the same time many thronged upon him in
   a press, so as his disciples marvelled he should ask who touched his
   clothes, Mark v. 30, 31; yet was not any of them advantaged but the
   poor sick woman. A great emblem it is of common profession on the one
   hand, and especial faith on the other. Multitudes press and throng
   about Christ in a profession of faith and obedience, and in the real
   performance of many duties, but no virtue goeth forth from Christ to
   heal them. But when anyone, though poor, though seemingly at a
   distance, gets but the least touch of him by especial faith, this soul
   is healed. This is our way with respect unto the mortification of sin.
   The Scripture assures us that there is virtue and efficacy in the death
   of Christ unto that end. The means whereby we derive this virtue from
   him is by touching of him, -- that is, by acting faith on him in his
   death for the death of sin.

   But how will this effect it? how will sin be mortified hereby? I say,
   How, by what power and virtue, were they healed in the wilderness who
   looked unto the brazen serpent? was it not because that was an
   ordinance of God, which by his almighty power he made effectual unto
   that purpose? The death of Christ being so as to the crucifying of sin,
   when it is looked on or applied unto by faith, shall not divine virtue
   and power go forth unto that end? The Scripture and experience of all
   believers give testimony unto the truth and reality thereof. Besides,
   faith itself, as acted on the death of Christ, hath a peculiar efficacy
   unto the subduing of sin: for, "beholding" him thereby "as in a glass,
   we are changed into the same image," 2 Cor. iii. 18; and that which we
   peculiarly behold, we are peculiarly transformed into the likeness of.
   And, moreover, it is the only means whereby we actually derive from
   Christ the benefits of our union with him. From thence we have all
   grace, or there is no such thing in the world; and the communication of
   it unto us is in and by the actual exercise of faith principally. So it
   being acted with respect unto his death, we have grace for the killing
   of sin, and thereby become dead with him, crucified with him, buried
   with him, as in the testimonies before produced. This is that which we
   call the application of the death of Christ unto us, or our application
   of ourselves to the death of Christ for the mortification of sin. And
   they by whom this means thereof is despised or neglected, who are
   ignorant of it or do blaspheme it, must live under the power of sin,
   unto what inventions soever they turn themselves for deliverance.
   According as we abide and abound herein will be our success. Those who
   are careless and remiss in the exercise of faith, by prayer and
   meditation, in the way described, will find that sin will keep its
   ground, and maintain so much power in them as shall issue in their
   perpetual trouble; and men who are much conversant with the death of
   Christ, -- not in notions and lifeless speculations, not in natural or
   carnal affections, like those which are raised in weak persons by
   images and crucifixes, but by holy actings of faith with respect unto
   what is declared in the Scripture as to its power and efficacy, -- will
   be implanted into the likeness of it, and experience the death of sin
   in them continually.

   [2dly.] We do it by love. Christ as crucified is the great object of
   our love, or should so be; for he is therein unto sinners "altogether
   lovely." Hence one of the ancients cried out, Ho eros emos estaurotai?
   -- "My love is crucified, and why do I stay behind?" In the death of
   Christ do his love, his grace, his condescension, most gloriously shine
   forth. We may, therefore, consider three things with respect unto this
   love:-- first, The object of it; secondly, The means of the
   representation of that object unto our minds and affections; thirdly,
   The effects of it as to the case in hand.

   First, The object of it is Christ himself, in his unsearchable grace,
   his unspeakable love, his infinite condescension, his patient
   suffering, and victorious power, in his death or dying for us. It is
   not his death absolutely, but himself, as all these graces
   conspicuously shine forth in his death, which is intended.

   Secondly, And there are various ways whereby this may be represented
   unto our minds:-- (First,) Men may do it unto themselves by their own
   imaginations. They may frame and fancy dolorous things unto themselves
   about it, which is the way of persons under deep and devout
   superstitions; but no love in sincerity will ever be ingenerated
   towards Jesus Christ hereby. (Secondly,) It may be done by others, in
   pathetical and tragical declarations of the outward part of Christ's
   sufferings. Herein some have a great faculty to work upon the natural
   affections of their auditors; and great passions, accompanied with
   tears and vows, may be so excited. But, for the most part, there is no
   more in this work than what the same persons do find in themselves, it
   may be, in the reading or hearing of a feigned story; for there is a
   sympathy in natural affections with the things that are their proper
   objects, though represented by false imaginations. (Thirdly,) It is
   done in the Papacy, and among some others, by images, in crucifixes and
   dolorous pictures, whereunto they pay great devotion, with an
   appearance of ardent affections; but none of these is such a due
   representation of this object as to ingenerate sincere love towards
   Christ crucified in any soul. Wherefore, (Fourthly,) This is done
   effectually only by the gospel, and in the dispensation of it according
   to the mind of God; for therein is "Jesus Christ evidently crucified
   before our eyes," Gal. iii. 1. And this it doth by proposing unto our
   faith the grace, the love, the patience, the condescension, the
   obedience, the end and design of Christ therein. So is Christ eyed by
   faith as the proper object of sincere love. And being so stated, --

   Thirdly, The effects of it, as of all true love, are, first, Adherence;
   secondly, Assimilation :-- (First,) Adherence. Love in the Scripture is
   frequently expressed by this effect; the soul of one did cleave, or was
   knit, unto another, as that of Jonathan to David, 1 Sam. xviii. 1. So
   it produceth a firm adherence unto Christ crucified, that makes a soul
   to be in some sense always present with Christ on the cross. And hence
   ensues, (Secondly,) Assimilation or conformity. None treat of the
   nature or effects of love but they assign this as one of them, that it
   begets a likeness between the mind loving and the object beloved. And
   so I am sure it is in this matter. A mind filled with the love of
   Christ as crucified, and represented in the manner and way before
   described, will be changed into his image and likeness by the effectual
   mortification of sin, through a derivation of power and grace from
   thence for that purpose.

   (5thly.) The Holy Ghost carrieth on this work by constant discoveries
   unto and pressing on believers, on the one hand, the true nature and
   certain end of sin; and, on the other, the beauty, excellency,
   usefulness, and necessity of holiness, with the concerns of God,
   Christ, the gospel, and their own souls therein. A rational
   consideration of these things is all the ground and reason of
   mortification in the judgment of some men. But we have proved that
   there are other causes of it also; and now I add, that if we have no
   consideration of these things but what our own reason is of itself able
   to suggest unto us, it will never be prevalent unto any sincere or
   permanent attempt in the mortification of any sin whatever. Let men
   make the best of their reason they can, in the searching and
   consideration of the perverse nature and dreadful consequents of sin,
   of the perfect peace and future blessedness which attendeth the
   practice of holiness, they will find an obstinacy and stubbornness in
   their hearts not conquerable by any such reasonings or considerations.
   That conviction of sin and righteousness which is useful and prevalent
   unto that end and purpose is wrought in us by the Holy Ghost, John xvi.
   8. Although he makes use of our minds, understandings, reasons,
   consciences, and the best of our consideration, in this matter, yet if
   he give not a peculiar efficacy and power unto all, the work will not
   be effectual. When he is pleased to make use of reasons and motives,
   taken from the nature and end of sin and holiness, unto the
   mortification of sin, they shall hold good, and bind the soul unto this
   duty, against all objections and temptations that would divert it
   whatever.

   And thus I have briefly, and I confess weakly and obscurely, delineated
   the work of the Holy Ghost in the sanctification of them that do
   believe. Many things might have been more enlarged and particularly
   inquired into; what have been discoursed I judge sufficient to my
   present purpose. And I doubt not but that what hath been argued from
   plain Scripture and experience is sufficient, as to direct us in the
   practice of true evangelical holiness, so, with all sober persons, to
   cast out of all consideration that fulsome product of pride and
   ignorance, that all gospel holiness consists in the practice of moral
   virtues.
     __________________________________________________________________

   [138] See vol. vi. of his works. -- Ed.
     __________________________________________________________________
     __________________________________________________________________

                                    Book V.
     __________________________________________________________________

Chapter I. Necessity of holiness from the consideration of the nature of God.

   The necessity of evangelical holiness owned by all Christians --
   Doctrines falsely charged with an inconsistency with it -- Though owned
   by all, yet practised by few, and disadvantageously pleaded for by many
   -- The true nature of it briefly expressed -- First argument for the
   necessity of holiness, from the nature of God; frequently proposed unto
   our consideration for that end -- This argument cogent and unavoidable;
   pressed, with its limitation -- Not the nature of God absolutely, but
   as he is in Christ, the foundation of this necessity, and a most
   effectual motive unto the same end -- The nature and efficacy of that
   motive declared -- The argument enforced from the consideration of our
   conformity unto God by holiness, with that communion and likeness with
   him which depend thereon, with our future everlasting enjoyment of him
   -- True force of that consideration vindicated -- Merit rejected, and
   also the substitution of morality in the room of gospel holiness --
   False accusations of the doctrine of grace discarded; and the neglect
   of the true means of promoting gospel obedience charged -- The
   principal argument farther enforced, from the pre-eminence of our
   natures and persons by this conformity to God, and our accesses unto
   God thereby, in order unto our eternal enjoyment of him; as it also
   alone renders us useful in this world unto others -- Two sorts of
   graces by whose exercise we grow into conformity with God: those that
   are assimilating, as faith and love; and those which are declarative of
   that assimilation, as goodness or benignity, and truth -- An objection
   against the necessity of holiness, from the freedom and efficacy of
   grace, answered.

   That wherewith I shall close this discourse is, the consideration of
   the necessity of that holiness which we have thus far described unto
   all persons who make profession of the gospel, with the reasons of that
   necessity and principal motives unto it. And for our encouragement in
   this part of our work, this necessity is such as that it is by all
   sorts of Christians allowed, pleaded for, and the thing itself
   pretended unto; for whereas the gospel is eminently aletheia, or
   didaskalia he kat eusebeian, 1 Tim. vi. 3, Tit. i. 1, "The truth" or
   "doctrine which is according to godliness," or that which is designed
   and every way suited unto the attaining, furtherance, and practice of
   it, no men can with modesty refuse the trial of their doctrines by
   their tendency thereunto. But what is of that nature, or what is a
   hinderance thereunto, that many are not yet agreed about. The Socinians
   contend that the doctrine of the satisfaction of Christ doth overthrow
   the necessity of a holy life; the Papists say the same concerning the
   imputation of the righteousness of Christ unto our justification; the
   same charge is laid by others against the doctrine of the gratuitous
   election of God, the almighty efficacy of his grace in the conversion
   of sinners, and his faithfulness in the preservation of true believers
   in their state of grace unto the end. On the other hand, the Scripture
   doth so place the foundations of all true and real holiness in these
   things, that without the faith of them, and an influence on our minds
   from them, it will not allow any thing to be so called.

   To examine the pretences of others concerning the suitableness of their
   doctrines unto the promotion of holiness is not my present business. It
   is well that it hath always maintained a conviction of its necessity,
   and carried it through all different persuasions in Christianity. In
   this one thing alone almost do all Christians agree; and yet,
   notwithstanding, the want of it is, if not the only yet the principal
   thing whereby the most who are so called are ruined. So ordinary a
   thing is it for men to agree for the necessity of holiness, and live in
   the neglect of it when they have so done! Conviction comes in at an
   easy rate, as it were whether men will or no; but practice will stand
   them in pains, cost, and trouble. Wherefore, unto the due handling of
   this matter, some few things must be premised; as, --

   First, It is disadvantageous unto the interest of the gospel to have
   men plead for holiness with weak, incogent arguments, and such as are
   not taken out of the stores of its truth, and so really affect not the
   consciences of men; and it is pernicious to all the concerns of
   holiness itself to have that defended and pleaded for under its name
   and title which indeed is not so, but an usurper of its crown and
   dignity; which we shall afterward inquire into.

   Secondly, It is uncomely and unworthy, to hear men contending for
   holiness as the whole of our religion, and, in the meantime, on all
   occasions, expressing in themselves a habit and frame of mind utterly
   inconsistent with what the Scripture so calls and so esteems. There is
   certainly no readier way, on sundry accounts, to unteach men all the
   principles of religion, all respect unto God and common honesty. And if
   some men did this only, as being at variance with themselves, without
   reflections on others, it might the more easily be borne; but to see or
   hear men proclaiming themselves, in their whole course, to be proud,
   revengeful, worldly, sensual, neglecters of holy duties, scoffers at
   religion and the power of it, pleading for a holy life against the
   doctrine and practice of those who walked unblamably before the Lord in
   all his ways, yea, upon whose breasts and foreheads was written,
   "Holiness unto the Lord," -- such as were most of the first reformed
   divines, whom they reflect upon, -- is a thing which all sober men do
   justly nauseate, and which God abhors. But the farther consideration
   hereof I shall at present omit, and pursue what I have proposed.

   Thirdly, In my discourse concerning the necessity of holiness, with the
   grounds and reasons of it, and arguments for it, I shall confine myself
   unto these two things:--

   1. That the reasons, arguments, and motives which I shall insist on,
   being such as are taken out of the Gospel or the Scripture, are not
   only consistent and compliant with the great doctrines of the grace of
   God in our free election, conversion, justification, and salvation by
   Jesus Christ, but such as naturally flow from them, [and] discover what
   is their true nature and tendency in this matter.

   2. That I shall at present suppose all along what that holiness is
   which I do intend. Now, this is not that outward show and pretence of
   it which some plead for; not an attendance unto, or the observation of,
   some or all moral virtues only; not a readiness for some acts of piety
   and charity, from a superstitious, proud conceit of their being
   meritorious of grace or glory. But I intend that holiness which I have
   before described; which may be reduced to these three heads:-- (1.) An
   internal change or renovation of our souls, our minds, wills, and
   affections, by grace; (2.) An universal compliance with the will of God
   in all duties of obedience and abstinence from sin, out of a principle
   of faith and love; (3.) A designation of all the actions of life unto
   the glory of God by Jesus Christ, according to the gospel. This is
   holiness; so to be and so to do is to be holy.

   And I shall divide my arguments into two sorts:-- 1. Such as prove the
   necessity of holiness as to the essence of it, -- holiness in our
   hearts and natures; 2. Such as prove the necessity of holiness as to
   the degrees of it, -- holiness in our lives and conversations.

   I. First, then, The nature of God as revealed unto us, with our
   dependence on him, the obligation that is upon us to live unto him,
   with the nature of our blessedness in the enjoyment of him, do require
   indispensably that we should be holy. The holiness of God's nature is
   everywhere in the Scripture made the fundamental principle and reason
   of the necessity of holiness in us. Himself makes it the ground of his
   command for it: Lev. xi. 44, "I am the Lord your God: ye shall
   therefore sanctify yourselves, and ye shall be holy; for I am holy." So
   also chap. xix. 2, xx. 7. And to show the everlasting equity and force
   of this reason, it is transferred over to the gospel: 1 Pet. i. 15, 16,
   "As he which hath called you is holy, so be ye holy in all manner of
   conversation; because it is written, Be ye holy; for I am holy." God
   lets them know that his nature is such as that unless they are
   sanctified and holy, there can be no such intercourse between him and
   them as ought to be between a God and his people. So he declares the
   sense of this enforcement of that precept to be: Lev. xi. 45, "I
   brought you up out of the land of Egypt, to be your God: ye shall
   therefore be holy, for I am holy;" -- "Without this the relation
   designed cannot be maintained, that I should be your God and ye should
   be my people." To this purpose belongs that description given us of his
   nature, Ps. v. 4-6, "Thou art not a God that hath pleasure in
   wickedness: neither shall evil dwell with thee. The foolish shall not
   stand in thy sight: thou hatest all workers of iniquity. Thou shalt
   destroy them that speak lying: the Lord will abhor the bloody and
   deceitful man;" -- answerable unto that of the prophet, "Thou art of
   purer eyes than to behold evil, and canst not look on iniquity," Hab.
   i. 13. He is such a God, -- that is, such is his nature, so pure, so
   holy, -- that previous to the consideration of any free acts of his
   will, it is evident that he can take no pleasure in fools, liars, or
   workers of iniquity. Therefore Joshua tells the people, that if they
   continued in their sins they could not serve the Lord, "for he is an
   holy God," chap. xxiv. 19. All the service of unholy persons towards
   this God is utterly lost and cast away, because it is inconsistent with
   his own holiness to accept of it. And our apostle argues in the same
   manner, Heb. xii. 28, 29, "Let us have grace, whereby we may serve God
   acceptably with reverence and godly fear: for our God is a consuming
   fire." He lays his argument for the necessity of grace and holiness in
   the worship of God from the consideration of the holiness of his
   nature, which, as a consuming fire, will devour that which is unsuited
   unto it, inconsistent with it. There would be no end of pursuing this
   reason of the necessity of holiness in all places where it is proposed
   expressly in the Scripture. I shall only add, in general, that God of
   old strictly required that no unholy, no unclean, no defiling thing
   should be in the camp of his people, because of his presence among
   them, who is himself holy; and without an exact observance hereof he
   declares that he will depart and leave them.

   If we had no other argument to prove the necessity of holiness, and
   that it is indispensably required of us, but only this, that the God
   whom we serve and worship is absolutely holy, that his being and nature
   is such as that he can have no delightful intercourse with any that are
   unholy, it were abundantly sufficient unto our purpose. He who
   resolveth not to be holy had best seek another god to worship and
   serve; with our God he will never find acceptance. And therefore the
   heathen, who gave up themselves unto all filthiness with delight and
   greediness, to stifle the notions of a divine Being, that they might
   not control them in their sins and pleasures, fancied such gods to
   themselves as were wicked and unclean, that they might freely conform
   unto them and serve them with satisfaction. And God himself lets us
   know that men of wicked and flagitious lives have some secret thoughts
   that he is not holy, but like themselves, Ps. l. 21; for if they had
   not, they could not avoid it but they must either think of leaving him
   or their sins.

   But we must yet farther observe some things to evidence the force of
   this argument; as, --

   First, That unto us, in our present state and condition, the holiness
   of God as absolutely considered, merely as an infinite eternal property
   of the divine nature, is not the immediate ground of and motive unto
   holiness; but it is the holiness of God as manifested and revealed unto
   us in Christ Jesus. Under the first consideration, we who are sinners
   can make no conclusion from it but that of Joshua, "He is a holy God, a
   jealous God; he will not forgive your iniquities, nor spare." This we
   may learn, indeed, from thence, that nothing which is unholy can
   possibly subsist before him or find acceptance with him. But a motive
   and encouragement unto any holiness that is not absolutely perfect no
   creature can take from the consideration thereof; and we do not, we
   ought not to urge any such argument for the necessity of holiness as
   cannot be answered and complied with by the grace of God as to the
   substance, though we come short in the degrees of it. My meaning is,
   that no argument can be rationally and usefully pleaded for the
   necessity of holiness which doth not contain in itself an encouraging
   motive unto it. To declare it, necessary for us and at the same time
   impossible unto us, is not to promote its interest. They understand
   neither the holiness of God nor man who suppose that they are
   absolutely and immediately suited unto one another, or that, under that
   notion of it, we can take any encouraging motive unto our duty herein.
   Nay, no creature is capable of such a perfection in holiness as
   absolutely to answer the infinite purity of the divine nature, without
   a covenant condescension, Job iv. 18, xv. 15. But it is the holiness of
   God as he is in Christ, and as in Christ represented unto us, that
   gives us both the necessity and motive unto ours.

   Wherefore, God, in dealing with his people of old in this matter, did
   not propose unto them to this end the absolute perfection of his own
   nature, but his being holy as he dwelt among them and was their God, --
   that is, in covenant; both which had respect unto Jesus Christ. In him
   all the glorious perfections of God are so represented unto us as we
   may not thence only learn our duty, but also be encouraged unto it;
   for, --

   1. All the properties of God as so represented unto us are more
   conspicuous, resplendent, alluring, and attractive, than as absolutely
   considered. I know not what light into and knowledge of the divine
   perfections Adam had in his state of innocency, when God had declared
   himself only in the works of nature, -- sufficient, no doubt, it was to
   guide him in his love and obedience, or that life which he was to live
   unto him; -- but I know that now all our knowledge of God and his
   properties, unless it be that which we have in and by Jesus Christ, is
   insufficient to lead or conduct us in that life of faith and obedience
   which is necessary unto us. He, therefore, gives us the "light of the
   knowledge of his glory in the face of Jesus Christ," 2 Cor. iv. 6, --
   that is, clear manifestations of his glorious excellencies. The light
   of the knowledge hereof is a clear, useful, saving perception and
   understanding of them. And this is not only directive unto holiness,
   but also effective of it; for thus "beholding the glory of the Lord,"
   we are "changed into the same image from glory to glory," chap. iii.
   18.

   2. In particular, the fiery holiness of God is represented unto us in
   Christ, so as that although it loses nothing of declaring the
   indispensable necessity of holiness in all that draw nigh to him, yet
   under such a contemperation with goodness, grace, love, mercy,
   condescension, as may invite and encourage us to endeavour after a
   conformity thereunto.

   3. Together with a representation of the holiness of God in Christ,
   there is a revelation made of what holiness in us he doth require and
   will accept. As was observed before, the consideration of it absolutely
   neither requires nor admits of any but that which is absolutely
   perfect; and where there is anyone failing, the whole of what we do is
   condemned, James ii. 10. This, therefore, can only perplex and torture
   the soul of a sinner, by pressing on him at the same time the necessity
   and impossibility of holiness, Isa. xxxiii. 14. But now, as God is in
   Christ, through his interposition and mediation he accepts of such a
   holiness in us as we are capable of, and which no man hath any
   discouragement from endeavouring to attain.

   4. There is in and by Christ declared and administered a spiritual
   power of grace, which shall work this holiness in us, or that
   conformity unto the holiness of God which he doth require. From this
   fountain, therefore, we draw immediately, as the reasons of the
   necessity, so prevalent motives unto holiness in our souls. Hence some
   things may be inferenced; as, --

   (1.) That the mediation of Christ, and in particular his satisfaction,
   is so far from being a hinderance of or a discouragement unto holiness,
   as some blasphemously pretend, that the great fundamental reason of it
   in us, -- namely, the holiness of God himself, -- can have no influence
   upon us without the supposition of it and faith in it. Unless faith be
   built hereon, no sinner upon a view of God's holiness, as absolutely
   considered, can have any other thoughts but those of Cain, "My sin is
   great; it cannot be pardoned. God is a holy God; I cannot serve him,
   and therefore will depart out of his presence." But the holiness of God
   as manifested in Jesus Christ, including a supposition of satisfaction
   made unto what is required by its absolute purity, and a condescension
   thereon to accept in him that holiness of truth and sincerity which we
   are capable of, doth equally maintain the indispensable necessity of it
   and encourage us unto it. And we may see what contrary conclusions will
   be made on these different considerations of it. Those who view it only
   in the first way can come to no other issue in their thoughts but that
   which they express in the prophet, Isa. xxxiii. 14, "Who among us shall
   dwell with the devouring fire? who among us shall dwell with
   everlasting burnings?" God's fiery holiness serves, towards them, unto
   no other end but to fill them with terror and despair. But other
   inferences are natural from the consideration of the same holiness in
   the latter way. "Our God," saith the apostle, "is a consuming fire."
   What then? what follows as our duty thereon? "Let us have grace,
   whereby we may serve him acceptably with reverence and godly fear,"
   Heb. xii. 28, 29. There is no such forcible reason for, no such
   powerful motive unto, our adherence unto him in holy obedience. Such
   different conclusions will men make from these different considerations
   of the holiness of God, when once they come to be serious and in good
   earnest about them!

   (2.) It follows from hence, also, that our holiness under the new
   covenant, although it has the same general nature and one principal end
   with that which was required in the covenant of works, yet as it hath
   an especial spring and fountain which that had not, and relates unto
   sundry causes which the other had no concernment in, so it is not of
   the same especial use therewith. The immediate end and use of that
   holiness in us was, to answer the holiness of God absolutely as
   expressed in the law; whereon we should have been justified. This is
   now done for us by Christ alone, and the holiness which God requireth
   of us respects only those ends which God hath proposed unto us in
   compliance with his own holiness as he will glorify it in Jesus Christ;
   which must be afterward declared.

   Secondly, We may consider in what particular instances the force of
   this argument is conveyed unto us, or what are the especial reasons why
   we ought to be holy because God is so; and they are three:--

   1. Because herein consists all that conformity unto God whereof in this
   world we are capable; which is our privilege, pre-eminence, glory, and
   honour. We were originally created in the image and likeness of God.
   Herein consisted the privilege, pre-eminence, order, and blessedness of
   our first state. And that, for the substance of it, it was no other but
   our holiness is by all confessed. Wherefore, without this conformity
   unto God, without the impress of his image and likeness upon us, we do
   not, we cannot, stand in that relation unto God which was designed us
   in our creation. This we lost by the entrance of sin. And if there be
   not a way for us to acquire it again, if we do not so, we shall always
   come short of the glory of God and of the end of our creation. Now,
   this is done in and by holiness alone, for therein consists the
   renovation of the image of God in us, as our apostle expressly
   declares, Eph. iv. 22-24, with Col. iii. 10. It is, therefore, to no
   purpose for any man to expect an interest in God, or any thing that
   will prove eternally to his advantage, who doth not endeavour after
   conformity unto him; for such a man despiseth all the glory that God
   designed unto himself in our creation, and all that was eminent and
   peculiarly bestowed upon ourselves.

   He, therefore, whose design is not to be like unto God, according to
   his measure and the capacity of a creature, always misseth both of his
   end, his rule, and his way. Our Saviour would have his disciples to do
   all things so as that they may be the "children of their Father which
   is in heaven," Matt. v. 45; that is, like him, representing him, as
   children do their father. And the truth is, if this necessity of
   conformity unto God be once out of our view and consideration, we are
   easily turned aside by the meanest temptation we meet withal. In brief,
   without that likeness and conformity unto God which consists in
   holiness, as we do under his eye bear the image of his great adversary
   the devil, so we can have no especial interest in him, nor hath he any
   in us.

   2. The force of the argument ariseth from the respect it bears unto our
   actual intercourse and communion with God. This we are called unto; and
   this, in all our duties of obedience, we must endeavour to attain. If
   there be not in them a real intercourse between God and our souls, they
   are all but uncertain beatings of the air. When we are accepted in
   them, when God is glorified by them, then have we in them this
   intercourse and communion with God. Now, whereas God is holy, if we are
   not in our measure holy, according to his mind, this cannot be; for God
   neither accepts of any duties from unholy persons nor is he glorified
   by them, and therefore as unto these ends doth he expressly reject and
   condemn them. It is a good duty to preach the word; but "unto the
   wicked God saith, What hast thou to do to declare my statutes, or that
   thou shouldest take my covenant in thy mouth? seeing thou hatest
   instruction, and castest my words behind thee," Ps. l. 16, 17, --
   "seeing thou art unholy." To pray is a good duty; but unto them that
   are not "washed" and made "clean," and "put not away the evil of their
   doings from before his eyes," saith God, "When ye spread forth your
   hands, I will hide mine eyes from you; yea, when ye make many prayers,
   I will not hear," Isa. i. 15, 16. And the like may be said of all other
   duties whatever.

   It is certain, therefore, that whereas God is holy, if we are not so,
   all the duties which we design or intend to perform towards him are
   everlastingly lost, as unto their proper ends; for there is no
   intercourse or communion between light and darkness: "God is light, and
   in him is no darkness at all;" and "if we say that we have fellowship
   with him, and walk in darkness," as all unholy persons do, "we lie, and
   do not the truth: but if we walk in the light, as he is in the light,
   we have fellowship one with another; and truly our fellowship is with
   the Father, and with his Son Jesus Christ," 1 John i. 5-8. Now, what
   man that shall consider this, unless he be infatuated, would, for the
   love of any one sin, or out of conformity to the world, or any other
   thing, whereby the essence and truth of holiness is impeached, utterly
   lose and forfeit all the benefit and fruit of all those duties wherein
   perhaps he hath laboured, and which he hath, it may be, been at no
   small charge withal? But yet this is the condition of all men who come
   short in any thing that is essentially necessary unto universal
   holiness. All they do, all they suffer, all the pains they take, in and
   about religious duties, all their compliance with convictions, and what
   they do therein, within doors and without, is all lost, as unto the
   great ends of the glory of God and their own eternal blessedness, as
   sure as God is holy.

   3. It ariseth from a respect unto our future everlasting enjoyment of
   him. This is our utmost end, which if we come short of (life itself is
   the greatest loss), better ten thousand times we had never been; for
   without it a continuance in everlasting miseries is inseparable from
   our state and condition. Now, this is never attainable by any unholy
   person. "Follow holiness," saith our apostle, "without which no man
   shall see the Lord;" for it is the "pure in heart" only that "shall see
   God," Matt. v. 8. It is hereby that we are "made meet for the
   inheritance of the saints in light," Col. i. 12. Neither can we attain
   it before we are thus made meet for it. No unclean thing, nothing that
   defileth or is defiled, shall ever be brought into the glorious
   presence of this holy God. There is no imagination wherewith mankind is
   besotted more foolish, none so pernicious, as this, that persons not
   purified, not sanctified, not made holy, in this life, should afterward
   be taken into that state of blessedness which consists in the enjoyment
   of God. There can be no thought more reproachful to his glory, nor more
   inconsistent with the nature of the things themselves; for neither can
   such persons enjoy him, nor would God himself be a reward unto them.
   They can have nothing whereby they should adhere unto him as their
   chiefest good, nor can they see any thing in him that should give them
   rest or satisfaction; nor can there be any medium whereby God should
   communicate himself unto them, supposing them to continue thus unholy,
   as all must do who depart out of this life in that condition. Holiness,
   indeed, is perfected in heaven, but the beginning of it is invariably
   and unalterably confined to this world; and where this fails, no hand
   shall be put unto that work unto eternity. All unholy persons,
   therefore, who feed and refresh themselves with hopes of heaven and
   eternity do it merely on false notions of God and blessedness, whereby
   they deceive themselves. Heaven is a place where as well they would not
   be as they cannot be; in itself it is neither desired by them nor fit
   for them. "He that hath this hope" indeed, that he shall see God,
   "purifieth himself, even as he is pure," 1 John iii. 2, 3. There is,
   therefore, a manifold necessity of holiness impressed on us from the
   consideration of the nature of that God whom we serve and hope to
   enjoy, which is holy.

   I cannot pass over this consideration without making some especial
   improvement of it. We have seen how all our concernment and interest in
   God, both here and hereafter, do depend on our being holy. They
   invented a very effectual means for the prejudicing, yea, indeed, a
   fatal engine for the ruin, of true holiness in the world, who built it
   on no other bottom, nor pressed it on any other motive, but that the
   acts and fruits of it were meritorious in the sight of God; for whether
   this be believed and complied withal or not, true holiness is ruined if
   no other more effectual reason be substituted in its room. Reject this
   motive, and there is no need of it; which I am persuaded hath really
   taken place in many, who, being taught that good deeds are not
   meritorious, have concluded them useless. Comply with it, and you
   destroy the nature of true holiness, and turn all the pretended duties
   of it into fruits and effects of spiritual pride and blind
   superstition. But we see the necessity of it with respect unto God hath
   other foundations, suited unto and consistent with the grace, and love,
   and mercy of the gospel. And we shall fully show in our progress, that
   there is not one motive unto it, that is of any real force or efficacy,
   but perfectly complies with the whole doctrine of the free, undeserved
   grace of God towards us by Jesus Christ; nor is there any of them which
   gives the least countenance unto any thing of worth in ourselves, as
   from ourselves, or that should take us off from an absolute and
   universal dependence on Christ for life and salvation. But yet such
   they are as render it as necessary unto us to be holy, -- that is, to
   be sanctified, -- as to be justified. He that thinks to please God and
   to come to the enjoyment of him without holiness makes him an unholy
   God, putting the highest indignity and dishonour imaginable upon him.
   God deliver poor sinners from this deceit! There is no remedy; you must
   leave your sins or your God. You may as easily reconcile heaven and
   hell, the one remaining heaven and the other hell, as easily take away
   all difference between light and darkness, good and evil, as procure
   acceptance for unholy persons with our God. Some live without God in
   the world; whether they have any notion of his being or no is not
   material. They live without any regard unto him, either as unto his
   present rule over them or his future disposal of them. It is no wonder
   if holiness, both name and thing, be universally despised by these
   persons, their design being to serve their lusts to the utmost, and
   immerse themselves in the pleasures of the world, without once taking
   God into their thoughts; they can do no otherwise. But for men who live
   under some constant sense of God and an eternal accountableness unto
   him, and thereon do many things he requires, and abstain from many sins
   that their inclinations and opportunities would suggest and prompt them
   unto, not to endeavour after that universal holiness which alone will
   be accepted with him, is a deplorable folly. Such men seem to worship
   an idol all their days; for he that doth not endeavour to be like unto
   God doth contrarily wickedly think that God is like unto himself. It is
   true, our interest in God is not built upon our holiness; but it is as
   true that we have none without it. Were this principle once well fixed
   in the minds of men, that without holiness no man shall see God, and
   that enforced from the consideration of the nature of God himself, it
   could not but influence them unto a greater diligence about it than the
   most seem to be engaged in.

   There is, indeed, amongst us a great plea for morality, or for moral
   virtue; -- I wish it be more out of love to virtue itself and a
   conviction of its usefulness than out of a design to cast contempt on
   the grace of our Lord Jesus Christ and the gospel, as it is declared by
   the faithful dispensers of it. However, we are bound to believe the
   best of all men. Where we see those who so plead for moral virtue to be
   in their own persons, and in their lives, modest, sober, humble,
   patient, self-denying, charitable, useful towards all, we are obliged
   to believe that their pleas for moral virtue proceed from a love and
   liking of it; but where men are proud, furious, worldly, revengeful,
   profane, intemperate, covetous, ambitious, I cannot so well understand
   their declamations about virtue. Only, I would for the present inquire
   what it is that they intend by their morality. Is it the renovation of
   the image of God in us by grace? is it our conformity from thence unto
   him in his holiness? is it our being holy in all manner of holiness,
   because God is holy? is it the acting of our souls in all duties of
   obedience, from a principle of faith and love, according to the will of
   God, whereby we have communion with him here and are led towards the
   enjoyment of him? If these are the things which they intend, what is
   the matter with them? Why are they so afraid of the words and
   expressions of the Scripture? Why will they not speak of the things of
   God in words that the Holy Ghost teacheth? Men never dislike the words
   of. God but when they dislike the things of God. Is it because these
   expressions are not intelligible, -- people do not know what they mean,
   but this of moral virtue they understand well enough? We appeal to the
   experience of all that truly fear God in the world unto the contrary.
   There is none of them but the Scripture expressions of the causes,
   nature, work, and effects of holiness, do convey a clear, experimental
   apprehension of them unto their minds; whereas, by their "moral
   virtue," neither themselves nor any else do know what they intend,
   since they do or must reject the common received notion of it, for
   honesty amongst men. If, therefore, they intend that holiness hereby
   which is required of us in the Scripture, and that particularly on the
   account of the holiness of that God whom we serve, they fall into a
   high contempt of the wisdom of God, in despising of those notices and
   expressions of it which, being used by the Holy Ghost, are suited unto
   the spiritual light and understanding of believers; substituting their
   own arbitrary, doubtful, uncertain sentiments and words in their room
   and place. But if it be something else which they intend (as, indeed,
   evidently it is, nor doth any man understand more in the design than
   sobriety and usefulness in the world, things singularly good in their
   proper place), then it is no otherwise to be looked on but as a design
   of Satan to undermine the true holiness of the gospel, and to
   substitute a deceitful and deceiving cloud or shadow in the room of it.

   And, moreover, what we have already discoursed doth abundantly evince
   the folly and falsehood of those clamorous accusations, wherein the
   most important truths of the gospel are charged as inconsistent with
   and as repugnant unto holiness. "The doctrine," say the Socinians, "of
   the satisfaction of Christ, ruins all care and endeavours after a holy
   life; for when men do believe that Christ hath satisfied the justice of
   God for their sins, they will be inclined to be careless about them,
   yea, to live in them." But as this supposition doth transform believers
   into monsters of ingratitude and folly, so it is built on no other
   foundation than this, that if Christ take away the guilt of sin, there
   is no reason in the nature of these things, nor mentioned in the
   Scripture, why we should need to be holy, and keep ourselves from the
   power, filth, and dominion of sin, or any way glorify God in this
   world; which is an inference weak, false, and ridiculous. The Papists,
   and others with them, lay the same charge on the doctrine of
   justification through the imputation of the righteousness of Christ
   unto us. And it is wonderful to consider with what virulent railing
   this charge is managed by the Papists, so with what scorn and scoffing,
   with what stories and tales, some amongst ourselves endeavour to expose
   this sacred truth to contempt, as though all those by whom it is
   believed must consequently be negligent of holiness and good works.
   Now, although I deny not but that such men may find a great strength of
   connection between these things in their own minds, seeing there is a
   principle in the corrupt heart of men to "turn the grace of God into
   lasciviousness;" yet (as shall in due time be proved) this sacred truth
   is, both doctrinally and practically, the great constraining principle
   unto holiness and fruitfulness in obedience. For the present, I shall
   return no other answer unto those objections, but that the objectors
   are wholly mistaken in our thoughts and apprehensions concerning that
   God whom we serve. God in Christ, whom we worship, hath so revealed his
   own holiness unto us, and what is necessary for us on the account
   thereof, as that we know it to be a foolish, wicked, and blasphemous
   thing for anyone to think to please him, to be accepted with him, to
   come to the enjoyment of him, without that holiness which he requireth,
   and from his own nature cannot but require. That the grace, or mercy,
   or love of this God, who is our God, should encourage those who indeed
   know him unto sin, or countenance them in a neglect of holy obedience
   to him, is a monstrous imagination. There are, as I shall show
   afterward, other invincible reasons for it, and motives unto it; but
   the owning of this one consideration alone by them who believe the
   grace of the gospel is sufficient to secure them from the reproach of
   this objection.

   Moreover, from what hath been discoursed, we may all charge ourselves
   with blame for our sloth and negligence in this matter. It is to be
   feared that we have none of us endeavoured as we ought to grow up into
   this image and likeness of God. And although, for the main of our duty
   herein, our hearts may not condemn us, yet there are, no doubt, sundry
   things that belong unto it wherein we have all failed. Our likeness
   unto God, that wherein we bear his image, is our holiness, as hath been
   declared. Wherever there is the holiness of truth before described, in
   the essence of it, there is a radical conformity and likeness unto God.
   In the first communication of it unto us through the promises of the
   gospel, we are "made partakers tes [139] theias phuseos, of the divine
   nature," 2 Pet. i. 4, -- such a new spiritual nature as represents that
   of God himself. Being begotten by him, we are made partakers of his
   nature. But though all children do partake of the nature of their
   parents, yet they may be, and some of them are, very deformed, and bear
   very little of their likeness. So is it in this matter. We may have the
   image of God in our hearts, and yet come short of that likeness unto
   him, in its degrees and improvement, which we ought to aim at. And this
   happens two ways:-- (1.) When our graces are weak, withering, and
   unthrifty; for in their flourishing and fruit-bearing is our likeness
   unto God evidenced, and in them doth the glory of God in this world
   consist. (2.) When, by the power of our corruptions or our temptations,
   we contract a deformity, something that hath the likeness of the old
   crooked serpent. Where either of these befall us, that our graces are
   low and thriftless, [or] that our corruptions are high and active,
   frequently discovering themselves, there, though the image of God may
   be in us, there is not much of his likeness upon us, and we come short
   of our duty in this great and fundamental duty of our faith and
   profession. So far as it is thus with us, may we not, ought we not,
   greatly to blame ourselves? Why are we so slow, so negligent, in the
   pursuit of our principal interest and happiness? Why do we suffer
   everything, why do we suffer any thing, to divert our minds from, or
   retard our endeavours in, this design? Wherefore, that I may contribute
   something to the awakening of our diligence herein, I shall add some
   few motives unto it and some directions for it, that herein we may be
   found "perfecting holiness in the fear of God;" which is the only way
   whereby we may be like unto him in this world:--

   First, In our likeness unto God consists the excellency and preeminence
   of our nature above that of all other creatures in the world, and of
   our persons above those of other men who are not partakers of his
   image. For, --

   1. With reference unto other things, this is the highest excellency
   that a created nature is capable of. Other things had external
   impressions of the greatness, power, and goodness of God upon them; man
   alone, in this lower world, was capable of the image of God in him. The
   perfection, the glory, the pre-eminence of our nature, in the first
   creation, was expressed only by this, that we were made in the image
   and likeness of God, Gen. i. 26, 27. This gave us a pre-eminence above
   all other creatures, and hence a dominion over them ensued; for
   although God made a distinct grant of it unto us, that we might the
   better understand and be thankful for our privilege, yet was it a
   necessary consequence of his image in us. And this is that which James
   respects, where he tells us that pasa phusis, "every nature," the
   nature of all things in their several kinds, damazetai te phusei te
   anthropine, "is tamed," that is, subjected to the nature of man, chap.
   iii. 7. He renders kvs?, Gen. i. 28, by damazo, which the LXX. render
   katakurieuo, "subdue it." But being not contented to be like God, that
   is, in holiness and righteousness, we would be as God in wisdom and
   sovereignty; and not attaining what we aimed at, we lost what we had,
   chap. iii. 5, 6. Being in "honour we continued not, but became like the
   beasts that perish," Ps. xlix. 12. We were first like God, and then
   like beasts, 2 Pet. ii. 12. By the loss of the image of God, our nature
   lost its preeminence, and we were reduced into order amongst perishing
   beasts; for notwithstanding some feeble relics of this image yet
   abiding with us, we have really, with respect unto our proper end, in
   our lapsed condition, more of the bestial nature in us than of the
   divine. Wherefore, the restoration of this image in us by the grace of
   Jesus Christ, Eph. iv. 24, Col. iii. 10, is the recovery of that
   pre-eminence and privilege of our nature which we had foolishly lost.
   Hereby there is an impression again made upon our nature of the
   authority of God, which gives us a pre-eminence above other creatures
   and a rule over them; yea, that whole dominion which mankind scrambles
   for with craft and violence over the residue of the creation depends on
   this renovation of the image of God in some of them. Not that I judge
   that men's right and title to their portion and interests in this world
   doth depend on their own personal grace or holiness; but that if God
   had not designed to renew his image in our nature by Jesus Christ, and,
   as the foundation thereof, to take our nature into union with himself
   in the person of his Son, and thereby to gather up all things unto a
   new head in him, and to make him the first-born of the creation, the
   head and heir of all, he would not have continued any thing of right or
   title therein. It was upon the promise and the establishment of the new
   covenant that this right was restored unto us. So it is expressed in
   the renovation of the covenant with Noah and his children: Gen. ix. 1,
   2, "God blessed Noah and his sons, and said unto them, Be fruitful, and
   multiply, and replenish the earth. And the fear of you and the dread of
   you shall be upon every beast of the earth, and upon every fowl of the
   air, and upon all that moveth upon the earth, and upon all the fishes
   of the sea; into your hand are they delivered;" which is an express
   renovation of the grant made unto us at our first creation, chap. i.
   28, the right whereunto we had lost in our loss of the image of God.
   And, therefore, in that service wherein the creature is continued unto
   mankind, it is made "subject to vanity" and put into "bondage;" in
   which state, though it groan and look out, as it were, for deliverance,
   it must continue until God hath accomplished the whole design of the
   "glorious liberty of his children," Rom. viii. 20, 21. Whatever they
   may pride themselves in, their parts or enjoyments, however they may
   sport themselves in the use or abuse of other creatures, if this image
   of God be not renewed in them, they have really no great preeminence
   above the things which perish under their hands, 2 Pet. ii. 12. God
   having exalted our natures, by union with himself in the person of his
   Son, requires of us to preserve its dignity above others.

   2. Again, this is that which gives privilege and pre-eminence unto the
   persons of some above others. "The righteous," saith the wise man, "is
   more excellent than his neighbour," Prov. xii. 26. It is seldom that
   this is so upon the account of civil wisdom, wealth, greatness, or
   power. There is nothing can establish this general rule but their
   conformity and likeness to God. Hence are such persons called "the
   saints in the earth," and "the excellent," Ps. xvi. 3. Both the terms,
   qdvsym? and 'dyrym?, do first belong properly to God. He above [all] is
   absolutely qdvs?, or "holy," and he is 'dyr?, Ps. viii. 9. Unto men
   they are ascribed upon their likeness unto him in holiness. This makes
   them the "saints and excellent in the earth;" which gives them a
   pre-eminence of office and authority in some above others. And this
   dignity of office reflects a dignity of person on them who are vested
   in it, and communicates a pre-eminence unto them; for their office and
   authority is from God, which gives both it and them a real privilege
   and honour above others. But that which is originally in and from
   persons themselves is solely from the renovation of the image of God in
   them, and is heightened and increased according to the degrees they
   attain in the participation of it. The more holy, the more honourable.
   Hence, wicked men in the Scripture are said to be vile: zlvt lvny 'dm?,
   Ps. xii. 8, "quisquiliæ hominum," -- "trifling vilenesses;" and the
   righteous are said to be "precious" and valuable. And hence it is that
   there hath ofttimes an awe been put on the spirits of vile and
   outrageous sinners from the appearances of God in holy persons. And,
   indeed, at all times, where men do eminently bear a conformity to God
   in holiness, wicked men, exasperated by their secular interests,
   prejudices, and an unconquerable adherence to their lusts, may oppose,
   revile, reproach, and persecute them; but secretly, in their hearts,
   they have an awe, from the likeness of God in them, whence they will
   sometimes dread them, sometimes flatter them, and sometimes wish that
   they were not, even as they deal with God himself. Why do we weary
   ourselves about other things? Why do we "spend our labour in vain, and
   our strength for that which is not bread?" Such will all endeavours
   after any other excellency at length appear.

   Herein lies the whole of that dignity which our nature was made for,
   and is capable of. Sin is the sole debasement of it, -- that alone
   whereby we render ourselves base and contemptible. Men's self-pleasing
   in the ways and fruits of it, or in worldly advantages, and their
   mutual applauses of one another, will suddenly vanish into smoke. It is
   holiness alone that is honourable, and that because there is in it the
   image and representation of God. I think we are satisfied that the
   dignity of professors above others doth not consist in worldly or
   secular advantages, for they are very few who have them: "Not many wise
   men after the flesh, not many mighty, not many noble, are called," 1
   Cor. i. 26. Nor doth it consist in spiritual gifts. Many who have
   excelled us, not only in the degree of them, but in the kind also, who
   have had extraordinary gifts of the Spirit, shall be shut out of heaven
   with the worst of the world: Matt. vii. 22, 23, "Many will say to me in
   that day, Lord, Lord, have we not prophesied in thy name? and in thy
   name have cast out devils? and in thy name wrought dunameis pollas,
   many miraculous works?" -- which is more than any of us can say; -- yet
   Christ will "profess unto them, I never knew you: depart from me, ye
   that work iniquity,' ye unholy persons." Nor is it in profession
   itself. Many make it in rigid austerities, renunciation of the world,
   and outward works of charity, beyond the most of us, and yet perish in
   their superstitions. Nor is it in the purity of worship, without such
   mixtures of human inventions as others defile the service of God
   withal; for multitudes may be made partakers thereof in the "great
   house" of God, and yet be "vessels of wood and stone," who, being not
   "purged from sin," are not "vessels unto honour, sanctified, and meet
   for the Master's use," 2 Tim. ii. 20, 21. It consists, therefore, alone
   in that likeness unto God which we have in and by holiness, with what
   doth attend it and is inseparable from it. Where this is not, no other
   thing will exempt us from the common herd of perishing mankind.

   Secondly, According unto our growth and improvement in this likeness
   unto God are our accesses and approaches towards glory. We are drawing
   everyday towards our natural end, whether we will or no; and if we do
   not therewithal draw nearer towards our supernatural end in glory, we
   are most miserable. Now, men do but deceive themselves if they suppose
   that they are approaching towards glory in time, if they are not at the
   same time making nearer unto it in grace. It is some representation of
   future glory, that therein we shall be isangeloi, Luke xx. 36, like or
   "equal unto the angels." But that respects one particular only of that
   state. It is a far more excellent description of it that we shall be
   like unto God: "When he shall appear, we shall be like him; for we
   shall see him as he is," John iii. 2. Our glory, as subjectively
   considered, will be our likeness unto God, according to the capacity of
   creatures. And it is the highest folly for any to think that they shall
   love that hereafter which now they hate; that that will be their glory
   which they now abhor. Such sottish contradictions are the minds of men
   filled withal! There is nothing in this world which they more despise
   than to be like unto God, and they hate everyone that is so; yet
   pretend a desire and expectation of that estate wherein they shall be
   so, which is a being so forever! But this will be our glory, to "behold
   the face of God in righteousness," and to be "satisfied with his
   likeness," Ps. xvii. 15. How, then, shall we make approaches towards
   this glory spiritually, which at least may answer the approaches we
   make towards our end naturally, seeing not to do so is folly and
   intolerable negligence? We have no other way but thriving and growing
   in that likeness of God which we have here in holiness. Hereby alone
   are we "changed into the image of God from glory to glory," 2 Cor. iii.
   18, -- from one glorious degree of grace unto another, until one great
   change shall issue all grace and holiness in eternal glory. And in our
   desires for heaven, if they are regular, we consider not so much our
   freedom from trouble as from sin; nor is our aim in the first place so
   much at complete happiness as perfect holiness. And they who desire
   heaven as that which would only ease them of their troubles, and not as
   that which will perfectly free them of sin, will fall into a state
   wherein sin and trouble shall be eternally inseparable. As, therefore,
   we would continually tend towards our rest and blessedness, as we would
   have assured and evident pledges of it in our own souls, as we would
   have foretastes of it and an experimental acquaintance with it, (as who
   would not know as much as is possible of his eternal blessedness?) this
   is the design which we ought to pursue. It is to be feared that the
   most of us know not how much of glory may be in present grace, nor how
   much of heaven may be attained in holiness on the earth. We have a
   generation amongst us that would fain be boasting of perfection, whilst
   in their minds they are evidently under the power of darkness, --
   corrupt in their affections and worldly in their lives. But our duty it
   is to be always "perfecting holiness in the fear of God." This, pursued
   in a due manner, is continually transforming the soul into the likeness
   of God. Much of the glory of heaven may dwell in a simple cottage, and
   poor persons, even under rags, may be very like unto God.

   Thirdly, It is from our likeness and conformity unto God alone that we
   are or may be useful in the world, in a due manner and order. I shall
   have occasion to speak more unto this afterward, and shall therefore
   here only touch upon it, with respect unto one concernment or
   circumstance. God is the great preserver and benefactor of the whole
   creation; "he is good, and doeth good;" he is the sole cause and
   fountain of all good that in any kind any creature is made partaker of.
   And there is no property of God more celebrated in the Scripture than
   this of his goodness, and his giving out of the fruits of it to all his
   creatures. And he is so only good, that there is nothing so in any
   sense but by a participation of it, and a likeness unto him therein.
   They, therefore, who are like unto God, and they only, are useful in
   this world. There is, indeed, or at least there hath been, much good,
   useful good, done by others, on various convictions and for various
   ends; but there is one flaw or other in all they do. Either
   superstition, or vain-glory, or selfishness, or merit, or one thing or
   other, gets into all the good that is done by unholy persons, and
   brings death into the pot; so that although it may be of some use in
   particulars, unto individual persons, in some seasons, it is of none
   unto the general good of the whole. He that bears the likeness of God,
   and in all that he doth acts from that principle, he alone is truly
   useful, represents God in what he doth, and spoils it not by false ends
   of his own. If, therefore, we would keep up the privilege and
   pre-eminence of our nature and persons; if we would make due and daily
   accessions towards glory and blessedness; if we would be of any real
   use in this world, -- our great endeavour ought to be to grow up more
   and more into this likeness of God, which consists in our holiness.

   It will, therefore, or it may, be justly here inquired, how or what we
   may do that we may thrive and grow up more and more into this likeness
   unto God. To remit other considerations unto their proper place, at
   present I answer, that there are some graces of holiness that are
   effectually assimilating, and others that are declarative and
   expressive of this likeness of God in us:--

   First, Those of the first sort, which have a peculiar efficacy to
   promote the likeness of God in our souls, are faith and love, in whose
   constant exercise we ought to abide and abound if we intend to grow in
   likeness and conformity to God:--

   1. Faith is a part of our holiness as it is a grace of the sanctifying
   Spirit, and it is a principle of holiness as it purifies the heart and
   is effectual by love. The more faith is in its due and proper exercise,
   the more holy we shall be, and consequently the more like unto God.
   This were a large theme; I shall confine it unto one instance. The
   glorious properties of God, as we have showed before, are manifested
   and revealed in Jesus Christ; "in his face do they shine forth." The
   only way whereby we behold them, whereby we have an intuition into
   them, is by faith. In Christ are the glorious excellencies of God
   represented unto us, and by faith do we behold them. And what is the
   effect hereof? "We are changed into the same image" and likeness "from
   glory to glory," 2 Cor. iii. 18. This is the great mystery of growing
   in holiness and thriving in the image of God, which the world being
   ignorant of have laboured in vain by other means to satisfy their
   notions and convictions. But this is the great way and means of it,
   appointed and blessed of God unto that purpose, -- namely, constantly
   by faith, in a way of believing the revelation made in the gospel, to
   view, behold, and contemplate on the excellencies of God, his goodness,
   holiness, righteousness, love, and grace, as manifested in Jesus
   Christ, and that so as to make use of, and apply unto ourselves and our
   condition, the effects and fruits of them, according to the promise of
   the gospel. This is the great arcanum of growing up into the likeness
   of God, without which, however men may multiply duties in a compliance
   with their convictions, they will have never the more conformity to
   God; and all professors who come short in this matter do or may know,
   that it ariseth from their want of a constant exercise of faith on God
   in Christ. If, therefore, we have a real design of being yet more like
   unto God, -- which is our privilege, safety, glory, blessedness, --
   this is the way we must take for its accomplishment. Abound in actings
   of faith, and we shall thrive in holiness; and they are but acts of
   presumption, under the name of faith, which do not infallibly produce
   this effect.

   2. Love hath the same tendency and efficacy; I mean, the love of God.
   He that would be like unto God must be sure to love him, or all other
   endeavours to that purpose will be in vain; and he that loves God
   sincerely will be like him. Under the Old Testament, none in his
   general course so like unto God as David, called, therefore, "The man
   after God's own heart;" and none ever made greater expressions of love
   unto him, which occur continually in the Psalms. And let men take what
   pains they can in acts and duties of obedience, if they proceed not
   from a principle of divine love, their likeness unto God will not be
   increased by them. All love, in general, hath an assimilating efficacy;
   it casts the mind into the mould of the thing beloved. So love of this
   world makes men earthly minded; their minds and affections grow
   earthly, carnal, and sensual. But of all kinds, divine love is most
   effectual to this purpose, as having the best, the most noble, proper,
   and attractive object. It is our adherence unto God with delight, for
   what he is in himself, as manifested in Jesus Christ. By it we cleave
   unto God, and so keep near him, and thereby derive transforming virtue
   from him. Every approach unto God by ardent love and delight is
   transfiguring. And it acts itself continually by, -- (1.)
   Contemplation; (2.) Admiration; and, (3.) Delight in obedience.

   (1.) Love acts itself by contemplation. It is in the nature of it to be
   meditating and contemplating on the excellencies of God in Christ; yea,
   this is the life of it, and where this is not, there is no love. A
   heart filled with the love of God will night and day be exercising
   itself in and with thoughts of God's glorious excellencies, rejoicing
   in them. This the psalmist exhorts us unto: Ps. xxx. 4, "Sing unto the
   Lord, O ye saints of his, and give thanks at the remembrance of his
   holiness." And love will do the same with respect unto all his other
   properties. See to this purpose Ps. lxiii. throughout. And this will
   further our likeness unto him. Our minds by it will be changed into the
   image of what we contemplate, and we shall endeavour that our lives be
   conformed thereunto.

   (2.) It works by admiration also. This is the voice of love, "How great
   is his goodness! how great is his beauty!" Zech. ix. 17. The soul
   being, as it were, ravished with that view which it hath of the
   glorious excellencies of God in Christ, hath no way to express its
   affections but by admiration. "How great is his goodness! how great is
   his beauty!" And this beauty of God is that sweetness and holy symmetry
   of glory (if I may be allowed to speak so improperly) in all the
   perfections of God, being all in a sweet correspondency exalted in
   Christ, which is the proper object of our love. To see infinite
   holiness, purity, and righteousness, with infinite love, goodness,
   grace, and mercy, all equally glorified in and towards the same things
   and persons, one glimpse whereof is not to be attained in the world out
   of Christ, is that beauty of God which attracts the love of a believing
   soul, and fills it with a holy admiration of him. And this also is a
   most effectual furtherance of our conformity unto him, which without
   these steps we shall labour in vain after.

   (3.) Again, love gives delight in obedience and all the duties of it.
   The common instance of Jacob is known, of whom it is said that his
   seven years' service seemed short and easy to him, for the love he bare
   to Rachel. He did that with delight which he would not afterward
   undergo for the greatest wages. But we have a greater instance. Our
   Lord Jesus Christ says concerning all the obedience that was required
   of him, "Thy law, O God, is in my heart; I delight to do thy will." And
   yet we know how terrible to nature were the things he did and suffered
   in obedience to that law. But his unspeakable love to God and the souls
   of men rendered it all his delight. Hence follow intension and
   frequency in all the duties of it. And where these two are, intension
   of mind and spirit, with a frequency of holy duties, both proceeding
   from delight, there holiness will thrive; and consequently we shall do
   so in our conformity to God. In brief, love and likeness unto God are
   inseparable, and proportionate unto one another; and without this no
   duties of obedience are any part of his image.

   Secondly, There are graces which are declarative of this assimilation,
   or which evidence and manifest our likeness unto God. I shall instance
   only in two of them, --

   1. And the first is such as I shall give many names unto it in its
   description, as the Scripture doth also; but the thing intended is one
   and the same. This is goodness, kindness, benignity, love, with
   readiness to do good, to forgive, to help and relieve, and this towards
   all men, on all occasions. And this also is to be considered in
   opposition unto an evil habit of mind exerting itself in many vices,
   which yet agree in the same general nature: such are anger, wrath,
   envy, malice, revenge, frowardness, selfishness; all which are directly
   opposite to the grace of holiness at present instanced in and pleaded
   for. And this, I fear, is not so considered as it ought to be; for if
   it were, it would not be so common a thing as, it may be, it is, for
   men to plead highly for the imitation of God, and almost in all they do
   give us a full representation of the devil: for as this universal
   benignity and love to all is the greatest representation of the nature
   of God on earth, so is fierceness, envy, wrath, and revenge, of that of
   the devil. Would we, then, be like unto our heavenly Father, would we
   manifest that we are so unto his glory, would we represent him in and
   unto the world, it must be by this frame of spirit, and actings
   constantly suited thereunto. This our blessed Saviour instructs us in
   and unto, Matt. v. 44, 45. A man, I say, thus good, his nature being
   cured and rectified by grace, thence useful and helpful, free from
   guile, envy and selfishness, pride and elation of mind, is the best
   representation we can have of God on the earth, since the human nature
   of Christ was removed from us.

   This, therefore, we are to labour after if we intend to be like God, or
   to manifest his glory in our persons and lives unto the world. And no
   small part of our holiness consists herein. Many lusts, corruptions,
   and distempered passions, are to be subdued by grace, if we design to
   be eminent. Strong bents and inclinations of mind to comply with
   innumerable provocations and exasperations that will befall us must be
   corrected and discarded; many duties [must] be constantly attended
   unto, and sundry graces kept up to their exercise. The whole drove of
   temptations, all whose force consists in a pretence of care for self,
   must be scattered or resisted. And hence it is that in the Scripture a
   good man, a merciful man, a useful, liberal man, is frequently spoken
   of, by way of eminency and distinction, as one whom God hath an
   especial regard unto, and concerning whom there are peculiar promises.
   When men live to themselves, and are satisfied that they do no hurt,
   though they do no good; are secure, selfish, wrathful, angry, peevish,
   or have their kindness confined to their relations, or are otherwise
   little useful but in what they are pressed unto, and therein come off
   with difficulty in their own minds; who esteem all lost that is done
   for the relief of others, and the greatest part of wisdom to be
   cautious, and disbelieve the necessities of men; in a word, that make
   self and its concernments the end of their lives; -- whatever otherwise
   their profession be, or their diligence in religious duties, they do
   very little either represent or glorify God in the world. If we,
   therefore, design to be holy, let us constantly, in our families,
   towards our relations, in churches, in our conversation in the world,
   and dealings with all men; towards our enemies and persecutors, the
   worst of them, so far as they are ours only; towards all mankind as we
   have opportunity, -- labour after conformity unto God, and to express
   our likeness unto him, in this philanthropy, goodness, benignity,
   condescension, readiness to forgive, to help and relieve; without which
   we neither are nor can be the children of our Father which is in
   heaven.

   Especially is this frame of heart, and actings suitable thereunto,
   required of us with respect unto the saints of God, unto believers.
   Even God himself, whom we are bound to imitate, and a conformity unto
   whom we are pressing after, doth exercise his benignity and kindness in
   a peculiar manner towards them: 1 Tim. iv. 10, "He is the saviour of
   all men," but "specially of those that believe." There is a speciality
   in the exercise of his saving goodness towards believers. And in answer
   hereunto, we are likewise commanded to "do good unto all men," but
   "especially unto them who are of the household of faith," Gal. vi. 10.
   Although we are obliged to the exercise of the goodness before
   described unto all men whatever, as we have opportunity, yet we are
   allowed, yea, we are enjoined, a peculiar regard herein unto the
   household of faith. And if this were more in exercise, if we esteemed
   ourselves (notwithstanding the provocations and exasperations which we
   meet withal, or suppose we do so, when perhaps none are given us or
   intended us) obliged to express this benignity, kindness, goodness,
   forbearance, and love towards all believers in an especial manner, it
   would prevent or remove many of those scandalous offences and
   animosities that are among us. If in common we do love them that love
   us, and do good to them that do good to us, and delight in them who are
   of our company and go the same way with us, it may advance us in the
   condition of Pharisees and publicans, for they did so also. But if
   among believers we will take this course, love them only, delight in
   them only, be open and free in all effects of genuine kindness towards
   them who go our way, or are of our party, or are kind and friendly to
   us, or that never gave us provocations really nor in our own surmises,
   we are so far and therein worse than either Pharisees or publicans. We
   are to endeavour conformity and likeness unto God, not only as he is
   the God of nature, and is good unto all the works of his hands, but as
   he is our heavenly Father, and is good, kind, benign, merciful, in an
   especial manner, unto the whole family of his children, however
   differenced among themselves, or indeed unkind or provoking unto him. I
   confess, when I see men apt to retain a sense of old provocations and
   differences; ready to receive impressions of new ones, or ready for
   apprehensions of such, where there are none; incredulous of the
   sincerity of others who profess a readiness for love and peace; to take
   things in the worst sense; to be morose and severe towards this or that
   sort of believers, unready to help them, scarce desiring their
   prosperity, or it may be their safety, -- I cannot but look upon it as
   a very great stain to their profession, whatever else it be: and by
   this rule would I have my own ways examined.

   2. Truth is another grace, another part of holiness, of the same import
   and nature. Truth is used in the Scripture for uprightness and
   integrity, -- "Thou requirest truth in the inward parts," Ps. li. 6, --
   and frequently for the doctrine of truth, as of God revealed and by us
   believed. But that which I intend is only what is enjoined us by the
   apostle, -- namely, in all things to "speak the truth in love," Eph.
   iv. 15. Our apostasy from God was eminently from him as the God of
   truth; by an opposition to which attribute we sought to dethrone him
   from his glory. We would not believe that his word was truth. And sin
   entered into the world by and with a long train of lies; and ever
   since, the whole world, and everything in it, is filled with them;
   which represents him and his nature who is the father of lies and
   liars. Hereby doth it visibly and openly continue in its apostasy from
   the God of truth. I could willingly stay to manifest how the whole
   world is corrupted, depraved, and sullied by lies of all sorts, but I
   must not divert thereunto. Wherefore, truth and sincerity in words, --
   for that at present I must confine myself unto, -- is an effect of the
   renovation of the image of God in us, and a representation of him to
   the world. No duty is more frequently pressed upon us: "Put away false
   speaking;" "Lie not one to another;" "Speak the truth in love." And the
   consideration hereof is exceeding necessary unto all those who by their
   course of life are engaged in trading; and that both because of the
   disreputation which by the evil practices of some, of many (that I say
   not of the most), is cast upon that course of life, and also because
   failures in truth are apt a thousand ways to insinuate themselves into
   the practices of such persons, yea, when they are not aware thereof.
   "It is naught, it is naught, saith the buyer, but when he goeth away he
   boasteth;" and "It is good, it is good, saith the seller, but when he
   hath sold it he boasteth," or is well pleased with the advantage which
   he hath made by his words. But these things have the image of Satan
   upon them, and are most opposite to the God of truth. Another occasion
   must be taken farther to press this necessary duty; only at present, I
   do but intimate that where truth is not universally observed, according
   to the utmost watchfulness of sincerity and love, there all other marks
   and tokens of the image of God in any persons are not only sullied but
   defaced, and the representation of Satan is most prevalent. And these
   things I could not but add, as naturally consequential unto that first
   principal argument for the necessity of holiness which we have proposed
   and insisted on.

   Having despatched this first argument, and added unto it some especial
   improvements with respect unto its influence into our practice, it
   remains only that we free it from one objection, which it seems exposed
   unto. Now, this ariseth from the consideration of the infinite grace,
   mercy, and love of God, as they are proposed in the dispensation of the
   word; for it may be said unto us, and like enough it will, considering
   the frame of men's minds in the days wherein we live, "Do not you
   yourselves, who thus press unto holiness, and the necessity of it, from
   the consideration of the nature of God, preach unto us every day the
   greatness of his mercy towards all sorts of sinners, his readiness to
   receive them, his willingness to pardon them, and that freely in
   Christ, without the consideration of any worth, merit, or righteousness
   of their own? And do you not herein invite all sorts of sinners, the
   worst and the greatest, to come unto him by Christ, that they may be
   pardoned and accepted? Whence, then, can arise any argument for the
   necessity of holiness from the consideration of the nature of this God,
   whose inestimable treasures of grace, and the freedom of whose love and
   mercy towards sinners, no tongue, as you say, can express?"

   Ans. 1. This objection is very natural unto carnal and unbelieving
   minds, and therefore we shall meet with it at every turn. There is
   nothing seems more reasonable unto them than that we may live in sin
   because grace hath abounded. If men must yet be holy, they can see no
   need nor use of grace; and they cannot see that God is gracious to any
   purpose, if notwithstanding men may perish because they are not holy.
   But this objection is raised, rejected, and condemned by our apostle,
   in whose judgment we may acquiesce, Rom. vi. 1; and in the same place
   he subjoins the reasons why, notwithstanding the superabounding grace
   of God in Christ, there is an indispensable necessity that all
   believers should be holy.

   2. God himself hath obviated this objection. He proclaims his name,
   Exod. xxxiv. 6, 7, "The Lord, The Lord God, merciful and gracious,
   long-suffering, and abundant in goodness and truth, keeping mercy for
   thousands, forgiving iniquity and transgression and sin." Had he stood
   here, and neither in this nor in any other place of Scripture farther
   declared his nature and unchangeable purposes concerning sinners, some
   colour might have been laid on this objection. But he adds immediately,
   "and that will by no means clear the guilty," -- that is, as it is
   explained in places of Scripture innumerable, such as go on in their
   sins, without regard unto obedience and holiness springing from the
   atonement made for their guilty souls in the blood of Christ.

   3. We do, we ought to declare the rich and free love, grace, mercy, and
   bounty of God unto sinners in and by Jesus Christ. And woe unto us if
   we should not be found in that work all our days, and thereby encourage
   all sorts of sinners to come unto him for the free pardon of their
   sins, "without money or price," without merit or desert on their part!
   for this is the gospel. But notwithstanding all this grace and
   condescension, we declare that he doth not dethrone himself, nor deny
   himself, nor change his nature, nor become unholy, that we may be
   saved. He is God still, naturally and essentially holy, -- holy as he
   is in Christ, reconciling the sinful world unto himself, -- and
   therefore indispensably requires that those whom he pardons, receives,
   accepts into his love and communion with himself, should be holy also.
   And these things are not only consistent but inseparable. Without the
   consideration of this grace in God, we can have no encouragement to be
   holy; and without the necessity of holiness in us, that grace can
   neither be glorified nor useful.
     __________________________________________________________________

   [139] Though most translations give the definite article, it does not
   exist in the Greek text. Owen seems to hit the true meaning of the
   phrase in the remark appended to the quotation, when he refers it, not
   to the divine nature, but to one resembling or corresponding to it. --
   Ed.
     __________________________________________________________________

Chapter II. Eternal election a cause of and motive unto holiness.

   Other arguments for the necessity of holiness, from God's eternal
   election -- The argument from thence explained, improved, vindicated.

   we have seen, upon the whole matter, what conclusions (as unto our own
   duty) we ought to draw from that revelation of the nature of God in
   Christ which is made unto us, and our relation unto him. If we are not
   thereby prevailed on always, in all instances of obedience, to
   endeavour to be holy universally, in all manner of holy conversation,
   we neither can enjoy his favour here nor be brought unto the enjoyment
   of him in glory hereafter.

   That consideration which usually we take of God next after his nature
   and the properties of it, is of the eternal free acts of his will, or
   his decrees and purposes; and we shall now inquire what respect they
   have unto holiness in us, what arguments and motives may be taken from
   them to evince the necessity of it unto us and to press us thereunto,
   especially from the decree of election, which in an especial manner is
   by some traduced as no friend to this design. I say, then, that, --

   II. It is the eternal and immutable purpose of God, that all who are
   his in a peculiar manner, all whom he designs to bring unto blessedness
   in the everlasting enjoyment of himself, shall antecedently thereunto
   be made holy. This purpose of his God hath declared unto us, that we
   may take no wrong measures of our estate and condition, nor build hopes
   or expectations of future glory on sandy foundations that will fail us.
   Whatever we are else, in parts, abilities, profession, moral honesty,
   usefulness unto others, reputation in the church, if we are not
   personally, spiritually, evangelically holy, we have no interest in
   that purpose or decree of God whereby any persons are designed unto
   salvation and glory. And this we shall briefly confirm:--

   Eph. i. 4, "He hath chosen us in Christ before the foundation of the
   world, that we should be holy and without blame before him in love."
   But is this that which firstly and principally we are ordained unto,
   and that for its own sake, -- namely, holiness and unblamableness in
   the obedience of love? No; we are firstly "ordained to eternal life,"
   Acts xiii. 48; we are "from the beginning chosen to salvation," 2
   Thess. ii. 13. That which God, in the first place, intends as his end
   in the decree of election is our eternal salvation, to the "praise of
   the glory of his grace," Eph. i. 5, 6, 11. How, then, is he said to
   "choose us that we should be holy?" in what sense is our holiness
   proposed as the design of God in election? It is as the indispensable
   means for the attaining of the end of salvation and glory. "I do,"
   saith God, "choose these poor lost sinners to be mine in an especial
   manner, to save them by my Son, and bring them, through his mediation,
   unto eternal glory. But in order hereunto, I do purpose and decree that
   they shall be holy and unblamable in the obedience of love; without
   which, as a means, none shall ever attain that end." Wherefore, the
   expectation and hope of any man for life and immortality and glory,
   without previous holiness, can be built on no other foundation but
   this, that God will rescind his eternal decrees and change his
   purposes, -- that is, cease to be God, -- merely to comply with them in
   their sins! And who knows not what will be the end of such a cursed
   hope and expectation? The contrary is seconded by that of the apostle,
   Rom. viii. 30, "Whom he did predestinate, them he also called."
   Wherever predestination unto glory goes before concerning any person,
   there effectual vocation unto faith and holiness infallibly ensues; and
   where these never were, the other never was. So 2 Thess. ii. 13, "God
   hath from the beginning chosen you to salvation through sanctification
   of the Spirit." Chosen we are unto salvation by the free, sovereign
   grace of God. But how may this salvation be actually obtained? how may
   we be brought into the actual possession of it? Through the
   sanctification of the Spirit, and no otherwise. Whom God doth not
   sanctify and make holy by his Spirit, he never chose unto salvation
   from the beginning. The counsels of God, therefore, concerning us do
   not depend on our holiness; but upon our holiness our future happiness
   depends in the counsels of God.

   Hence we may see wherein lies the force of the argument for the
   necessity of holiness from God's decree of election; and it consists in
   these two things:--

   First, That such is the nature of the unalterable decree of God in this
   matter, that no person living can ever attain the end of glory and
   happiness without the means of grace and holiness; the same eternal
   purpose respecteth both. I shall afterward show how the infallible and
   indissolvable connection of these things is established by the law of
   God. Our present argument is from hence, that it is fixed by God's
   eternal decree. He hath ordained none to salvation, but he hath
   ordained them antecedently to be holy. Not the least infant that goes
   out of this world shall come to eternal rest unless it be sanctified,
   and so made habitually and radically holy. He chooseth none to
   salvation but through the sanctification of the Spirit. As, therefore,
   whatever else we have or may seem to have, it is contrary to the nature
   of God that we should come to the enjoyment of him if we are not holy,
   so it is contrary to his eternal and unchangeable decree also.

   Secondly, It ariseth from hence, that we can have no evidence of our
   interest in God's decree of election, whereby we are designed unto life
   and glory, without holiness effectually wrought in us. Wherefore, as
   our life depends upon it, so do all our comforts. To this purpose
   speaks our apostle, 2 Tim. ii. 19, "The foundation of God standeth
   sure, having this seal, The Lord knoweth them that are his." It is the
   decree of election which he intends, and he proposeth it as that alone
   which will give security against apostasy in a time of great
   temptations and trials; as our Saviour doth likewise, Matt. xxiv. 24.
   Everything else will fail but what is an especial fruit and effect of
   this decree. What, therefore, is incumbent on us with respect
   thereunto, that we may know we have an interest in this single security
   against final apostasy? Saith the apostle, "Let every one that nameth
   the name of Christ depart from iniquity." There is no other way to come
   unto an evidence thereof but by a departure from all iniquity, by
   universal holiness. So the apostle Peter directs us to "give all
   diligence to make our election sure," 2 Pet. i. 10. Sure it is in
   itself from all eternity, -- "The foundation of God standeth sure," --
   but our duty it is to make it sure and certain unto ourselves; and this
   is a thing of the highest importance and concernment unto us, whence we
   are required to give all diligence unto that end. How, then, may this
   be done or effected? This he declares in the foregoing verses, and it
   is only by finding in ourselves and duly exercising that train of
   gospel grace and duties which he there enumerates, verses 5-9.

   It is evident, therefore, and necessary from God's decree of election,
   that if we intend either eternal glory hereafter or any consolation or
   assurance here, we must endeavour to be "holy and without blame before
   him in love;" for whomsoever God purposeth to save, he purposeth first
   to sanctify. Neither have we any ground to suppose that we are built on
   that foundation of God which standeth sure, unless we depart from all
   iniquity. What farther motives may be taken from the especial nature of
   this decree shall be considered when we have removed one objection out
   of our way.

   Some there are who apprehend that these things are quite otherwise; for
   they say that a supposition of God's decree of personal election is a
   discouragement unto all endeavours for holiness, and an effectual
   obstruction thereof in the lives of men. And under this pretence
   chiefly is the doctrine concerning it blasphemed and evil spoken of;
   for say they, "If God have freely from eternity chosen men unto
   salvation, what need is there that they should be holy? They may live
   securely in the pursuit of their lusts, and be sure not to fail of
   heaven at the last; for God's decree cannot be frustrated, nor his will
   resisted. And if men be not elected, whatever they endeavour in the
   ways of holy obedience, it will be utterly lost; for eternally saved
   they cannot, they shall not be. This, therefore, is so far from being a
   conviction of the necessity of holiness and a motive unto it as that
   indeed it renders it unnecessary and useless; yea, defeats the power
   and efficacy of all other arguments for it and motives unto it."

   Now, this objection, if not for the sake of those who make use of it as
   a cavil against the truth, yet of those who may feel the force of it in
   the way of a temptation, must be removed out of our way. To this end I
   answer two things:--

   1. In general, That this persuasion is not of Him that calleth us. This
   way of arguing is not taught in the Scripture, nor can thence be
   learned. The doctrine of God's free electing love and grace is fully
   declared therein; and withal it is proposed as the fountain of all
   holiness, and made a great motive thereunto. Is it not safer, now, for
   us to adhere to the plain testimonies of Scripture, confirmed by the
   experience of the generality of believers, captivating our
   understandings to the obedience of faith, than hearken unto such
   perverse cavils as would possess our minds with a dislike of God and
   his ways? Those who hate gospel holiness, or would substitute something
   else in the room of it, will never want exceptions against all its
   concernments. A holiness they lay claim unto and plead an interest in;
   for, as I said formerly, a confession in general of the necessity
   hereof is almost the only thing wherein all that are called Christians
   do agree: but such a holiness they would have as doth not spring from
   eternal, divine election, as is not wrought in us originally by the
   almighty efficacy of grace in our conversion, as is not promoted by
   free justification through the imputation of the righteousness of
   Christ. Now, this is such a holiness as the Scripture knoweth nothing
   of, unless it be to reject and condemn it. Wherefore, this objection
   proceeding only from the craft of Satan, opposing the ways and methods
   of God's grace when he dareth not openly oppose the thing itself, it is
   safer for a believer to rest quietly in the clear Scripture revelation
   than to attend unto such proud, perverse, and froward cavillings.

   2. In particular, We are not only obliged to believe all divine
   revelations, but also in the way, order, and method wherein, by the
   will of God, they are proposed unto us, and which is required by the
   nature of the things themselves. For instance, the belief of eternal
   life is required in the gospel; but yet no man is obliged to believe
   that he shall be eternally saved whilst he lives in his sins, but
   rather the contrary. On this supposition, which is plain and evident, I
   shall, in the ensuing propositions, utterly cast this objection out of
   consideration:--

   (1.) The decree of election, considered absolutely in itself, without
   respect unto its effects, is no part of God's revealed will; that is,
   it is not revealed that this or that man is or is not elected. This,
   therefore, can be made neither argument nor objection about any thing
   wherein faith or obedience is concerned: for we know it not, we cannot
   know it, it is not our duty to know it; the knowledge of it is not
   proposed as of any use unto us, yea, it is our sin to inquire into it.
   It may seem to some to be like the tree of knowledge of good and evil
   unto Eve, -- good for food, pleasant to the eyes, and much to be
   desired to make one wise, as all secret, forbidden things seem to
   carnal minds; but men can gather no fruit from it but death. See Deut.
   xxix. 29. Whatever exceptions, therefore, are laid against this decree
   as it is in itself, whatever inferences are made on supposition of this
   or that man's being or not being elected, they are all unjust and
   unreasonable, yea, proud contending with God, who hath appointed
   another way for the discovery hereof, as we shall see afterward.

   (2.) God sends the gospel to men in pursuit of his decree of election,
   and in order unto its effectual accomplishment. I dispute not what
   other end it hath or may have, in its indefinite proposal unto all; but
   this is the first, regulating, principal end of it. Wherefore, in the
   preaching of it, our apostle affirms that he "endured all things for
   the elect's sakes, that they might obtain the salvation which is in
   Christ Jesus with eternal glory," 2 Tim. ii. 10. So God beforehand
   commanded him to stay and preach the gospel at Corinth, because "he had
   much people in that city," -- namely, in his purpose of grace, Acts
   xviii. 10. See chap. ii. 47, xiii. 48.

   (3.) Wherever this gospel comes, it proposeth life and salvation by
   Jesus Christ unto all that shall believe, repent, and yield obedience
   unto him. It plainly makes known unto men their duty, and plainly
   proposeth unto them their reward. In this state of things, no man,
   without the highest pride and utmost effect of unbelief, can oppose the
   secret decree of God unto our known duty. Saith such an one, "I will
   neither repent, nor believe, nor obey, unless I may first know whether
   I am elected or no; for all at last will depend thereon." If this be
   the resolution of any man, he may go about his other occasions; the
   gospel hath nothing to say or offer unto him. If he will admit of it on
   no other terms, but that he may set up his own will, and wisdom, and
   methods, in opposition unto and exclusion of those of God, he must, for
   aught I know, take his own course, whereof he may repent when it is too
   late.

   (4.) The sole way of God's appointment whereby we may come to an
   apprehension of an interest in election is by the fruits of it in our
   own souls; nor is it lawful for us to inquire into it or after it any
   other way. The obligation which the gospel puts upon us to believe any
   thing respects the order of the things themselves to be believed, and
   the order of our obedience, as was before observed. For instance, when
   it is declared that Christ died for sinners, no man is immediately
   obliged to believe that Christ died for him in particular, but only
   that he died to save sinners, to procure a way of salvation for them,
   among whom he finds himself to be. Hereon the gospel requires of men
   faith and obedience; this are they obliged to comply withal. Until this
   be done, no man is under an obligation to believe that Christ died for
   him in particular. So is it in this matter of election. A man is
   obliged to believe the doctrine of it, upon the first promulgation of
   the gospel, because it is therein plainly declared; but as for his own
   personal election, he cannot believe it, nor is obliged to believe it,
   any otherwise but as God reveals it by its effects. No man ought, no
   man can justly question his own election, doubt of it, or disbelieve
   it, until he be in such a condition as wherein it is impossible that
   the effects of election should ever be wrought in him, if such a
   condition there be in this world; for as a man whilst he is unholy can
   have no evidence that he is elected, so he can have none that he is not
   elected, whilst it is possible that ever he may be holy. Wherefore,
   whether men are elected or no is not that which God calls any
   immediately to be conversant about. Faith, obedience, holiness, are the
   inseparable fruits, effects, and consequents of election, as hath been
   proved before. See Eph. i. 4; 2 Thess. ii. 13; Tit. i. 1; Acts xiii.
   48. In whomsoever these things are wrought, he is obliged, according to
   the method of God and the gospel, to believe his own election. And any
   believer may have the same assurance of it as he hath of his calling,
   sanctification, or justification; for these things are inseparable. And
   by the exercise of grace are we obliged to secure our interest in
   election, 2 Pet. i. 5-10. But as for those who are as yet unbelievers
   and unholy, they can draw no conclusion that they are not elected but
   from this supposition, that they are in a state and condition wherein
   it is impossible that ever they should have either grace or holiness;
   which cannot be supposed concerning any man but him that knows himself
   to have sinned against the Holy Ghost.

   Wherefore, all the supposed strength of the objection mentioned lieth
   only in the pride of men's minds and wills, refusing to submit
   themselves unto the order and method of God in the dispensation of his
   grace and his prescription of their duty, where we must leave it.

   To return unto our designed discourse: The doctrine of God's eternal
   election is everywhere in the Scripture proposed for the encouragement
   and consolation of believers, and to further them in their course of
   obedience and holiness. See Eph. i. 3-12; Rom. viii. 28-34. As unto
   men's present concernment therein, it is infallibly assured unto them
   by its effects; and being so, it is filled with motives unto holiness,
   as we shall now farther declare in particular.

   First, The sovereign and ever-to-be-adored grace and love of God herein
   is a powerful motive hereunto; for we have no way to express our
   resentment [140] of this grace, our acknowledgment of it, our
   thankfulness for it, but by a holy, fruitful course of obedience, nor
   doth God on the account hereof require any thing else of us. Let us,
   therefore, inquire what sense of obligation this puts upon us, that God
   from all eternity, out of his mere sovereign grace, not moved by any
   thing in ourselves, should first choose us unto life and salvation by
   Jesus Christ, decreeing immutably to save us out of the perishing
   multitude of mankind, from whom we neither then did, in his eye or
   consideration, nor by any thing in ourselves ever would, differ in the
   least. What impression doth this make upon our souls? What conclusion
   as to our practice and obedience do we hence educe? Why, saith one, "If
   God have thus chosen me, I may then live in sin as I please; all will
   be well and safe in the latter end, which is all I need care for." But
   this is the language of a devil, and not of a man. Suggestions,
   possibly, of this nature, by the craft of Satan, in conjunction with
   the deceitfulness of sin, may be injected into the minds of believers,
   (as what may not so be?) but he that shall foment, embrace, and act
   practically according to this inference, is such a monster of impiety
   and presumptuous ingratitude as hell itself cannot parallel in many
   instances. I shall use some boldness in this matter. He that doth not
   understand, who is not sensible, that an apprehension by faith of God's
   electing love in Christ hath a natural, immediate, powerful influence,
   upon the souls of believers, unto the love of God and holy obedience,
   is utterly unacquainted with the nature of faith, and its whole work
   and actings towards God in the hearts of them that believe. Is it
   possible that anyone who knows these things can suppose that those in
   whom they are in sincerity and power can be such stupid, impious, and
   ungrateful monsters, so devoid of all holy ingenuity and filial
   affections towards God, as, merely out of despite unto him, to cast
   poison into the spring of all their own mercies? Many have I known
   complain that they could not arrive at a comfortable persuasion of
   their own election; never any who [complained,] when they had received
   it in a due way and manner, that it proved a snare unto them, that it
   tended to ingenerate looseness of life, unholiness, or a contempt of
   God in them. Besides, in the Scripture it is still proposed and made
   use of unto other ends. And those who know any thing of the nature of
   faith or of the love of God, any thing of intercourse or communion with
   him by Jesus Christ, any thing of thankfulness, obedience, or holiness,
   will not be easily persuaded but that God's electing love and grace is
   a mighty constraining motive unto the due exercise of them all.

   God himself knoweth this to be so, and therefore he maketh the
   consideration of his electing love, as free and undeserved, his
   principal argument to stir up the people unto holy obedience, Deut.
   vii. 6-8, 11. And a supposition hereof lies at the bottom of that
   blessed exhortation of our apostle, Col. iii. 12, 13, "Put on
   therefore, as the elect of God, holy and beloved, bowels of mercies,
   kindness, humbleness of mind, meekness, long-suffering; forbearing one
   another, and forgiving one another." These things, which are so great a
   part of our holiness, become the elect of God; these are required of
   them on the account of their interest in electing love and grace. Men
   may frame a holiness to themselves, and be stirred up unto it by
   motives of their own (as there is a religion in the world that runs in
   a parallel line by that of evangelical truth, but toucheth it not, nor
   will do so to eternity); but that which the gospel requires is promoted
   on the grounds and by the motives that are peculiar unto it, whereof
   this of God's free electing love and grace is among the principal.
   Farther to confirm this truth, I shall instance in some especial
   graces, duties, and parts of holiness, that this consideration is
   suited to promote:--

   1. Humility in all things is a necessary consequent of a due
   consideration of this decree of God; for what were we when he thus set
   his heart upon us, to choose us, and to do us good forever? -- poor,
   lost, undone creatures, that lay perishing under the guilt of our
   apostasy from him. What did he see in us to move him so to choose us?
   -- nothing but sin and misery. What did he foresee that we would do of
   ourselves more than others, if he wrought not in us by his effectual
   grace? -- nothing but a continuance in sin and rebellion against him,
   and that forever. How should the thoughts hereof keep our souls in all
   humility and continual self-abasement! for what have we in or from
   ourselves on the account whereof we should be lifted up? Wherefore, as
   the elect of God, let us put on humility in all things; and let me add,
   that there is no grace whereby at this day we may more glorify God and
   the gospel, now the world is sinking into ruin under the weight of its
   own pride.

   The spirits of men, the looks of men, the tongues of men, the lives of
   men, are lifted up by their pride unto their destruction. The good Lord
   keep professors from a share in the pride of these days! Spiritual
   pride in foolish self-exalting opinions, and the pride of life in the
   fashions of the world, are the poison of this age.

   2. Submission to the sovereign will and pleasure of God, in the
   disposal of all our concerns in this world. That this is an excellent
   fruit of faith, an eminent part of holiness, or duty of obedience, is
   acknowledged; and never was it more signally called for than it is at
   this day. He that cannot live in an actual resignation of himself and
   all his concerns unto the sovereign pleasure of God, can neither
   glorify him in any thing nor have one hour's solid peace in his own
   mind. This public calamities, this private dangers and losses, this the
   uncertainty of all things here below, call for at present in an
   especial manner. God hath taken all pretences of security from the
   earth, by what some men feel and some men fear. None knows how soon it
   may be his portion to be brought unto the utmost extremity of earthly
   calamities. There is none so old, none so young, none so wise, none so
   rich, as thence to expect relief from such things? Where, then, shall
   we in this condition cast anchor? whither shall we betake ourselves for
   quietness and repose? It is no way to be obtained but in a resignation
   of ourselves and all our concernments into the sovereign pleasure of
   God; and what greater motive can we have thereunto than this? The first
   act of divine sovereign pleasure concerning us was the choosing of us
   from all eternity unto all holiness and happiness. This was done when
   we were not, when we had no contrivances of our own. And shall we not
   now put all our temporary concerns into the same hand? Can the same
   fountain send out sweet and bitter water? -- can the same sovereign
   pleasure of God be the free only cause of all our blessedness, and can
   it do that which is really evil unto us? Our souls, our persons, were
   secure and blessedly provided for, as to grace and glory, in the
   sovereign will of God; and what a prodigious impiety is it not to trust
   all other things in the same hand, to be disposed of freely and
   absolutely! If we will not forego our interest in mere, absolute, free,
   sovereign grace, for ten thousand worlds (as no believer will), how
   ready should we be to resign up thereunto that little portion which we
   have in this world among perishing things!

   3. Love, kindness, compassion, forbearance towards all believers, all
   the saints of God, however differenced among themselves, are made
   indispensably necessary unto us, and pressed on us from the same
   consideration. And herein also doth no small part of our holiness
   consist. To this purpose is the exhortation of the apostle before
   mentioned, Col. iii. 12, 13; for if God have chosen them from all
   eternity, and made them the objects of his love and grace, as he hath
   done so concerning all sincere believers, do we not think it necessary,
   doth not God require of us, that we should love them also? How dare any
   of us entertain unkind, severe thoughts? how dare we maintain
   animosities and enmities against any of them whom God hath eternally
   chosen to grace and glory? Such things, it may be, upon provocations
   and surprisals, and clashings of secular interests, have fallen out,
   and will fall out amongst us; but they are all opposite and contrary
   unto that influence which the consideration of God's electing love
   ought to have upon us. The apostle's rule is, that, as unto our
   communion in love, we ought to receive him whom God hath received, and
   because God hath received him; against which no other thing can be laid
   in bar, Rom. xiv. 1, 3. And the rule is no less certain, yea, is
   subject to less exceptions, that we ought to choose, embrace, and love
   all those, whoever they be, whom God hath chosen and loved from
   eternity. There is no greater evidence of low, weak, selfish
   Christians, than to prescribe any other rules or bounds unto their
   spiritual, evangelical affections than the decree of God's election, as
   manifesting itself in its effects. "I endure all things," saith our
   apostle, not for the Jews or Gentiles, not for the weak or strong in
   the faith, not for those of this or that way, but, "for the elect's
   sake." This should regulate our love, and mightily stir it up unto all
   actings of kindness, mercy, compassion, forbearance, and forgiveness.

   4. Contempt of the world, and all that belongs unto it, will hence also
   be ingenerated in us. Did God set his heart upon some from eternity?
   Did he choose them to be his own peculiar [people], to distinguish them
   as his from all the residue of mankind? Doth he design to give them the
   highest, greatest, best fruits and effects of his love, and to glorify
   himself in their praises forever? What, then, will he do for them? Will
   he make them all kings or emperors in the world? or, at least, will he
   have them to be rich, and noble, and honourable among men, that it may
   be known and proclaimed, "Thus shall it be done to the man whom the
   King of heaven delighteth to honour;" however, that they should be kept
   from straits, and difficulties, and trials, from poverty, and shame,
   and reproach in the world? Alas! none of these things were in the least
   in the heart of God concerning them. They deserve not to be named on
   the same day, as we use to speak, with the least of those things which
   God hath chosen his unto. Were there any real, substantial good in them
   on their own account, he would not have cast them out of the counsels
   of his love. But, on the contrary, "Ye see your calling, brethren"
   (which is the infallible fruit and consequent of election), "how that
   not many wise men after the flesh, not many mighty, not many noble, are
   called:" but God hath chosen the poor of the world, the base and the
   contemptible, for the most part; yea, he hath designed the generality
   of his elect to a poor, low, and afflicted condition in this world. And
   shall we set our hearts on those things that God hath so manifestly put
   an under-valuation upon, in comparison of the least concernment of
   grace and holiness? Wherefore, let them that are poor and despised in
   the world learn to be satisfied with their state and condition. Had God
   seen it to have been good for you to have been otherwise, he would not
   have passed it by when he was acting eternal love towards you. And let
   them that are rich not set their hearts upon uncertain riches. Alas!
   they are things which God had no regard unto when he prepared grace and
   glory for his own. Let the remembrance hereof suit your esteem and
   valuation of them. Do but think with yourselves that these are not the
   things that God had any regard unto when he chose us unto grace and
   glory, and it will abate of your care about them, cool your love
   towards them, and take off your hearts from them; which is your
   holiness.

   Secondly, Electing love is a motive and encouragement unto holiness,
   because of the enabling supplies of grace which we may and ought thence
   to expect by Jesus Christ. The difficulties we meet withal in a course
   of holiness are great and many. Here Satan, the world, and sin, do put
   forth and try their utmost strength. Ofttimes the best are foiled,
   ofttimes discouraged, sometimes weary and ready to give over; it
   requires a good spiritual courage to take a prospect of the lions,
   serpents, and snares that lie in the way of a constant persevering
   course in gospel obedience. Hereon our knees are ready to grow feeble,
   and our hands to hang down. It is no small relief herein, no small
   encouragement to continue in our progress, that the fountain of
   electing grace will never fail us, but continually give out supplies of
   spiritual strength and refreshment. Hence may we take heart and courage
   to rise again when we have been foiled, to abide when the shock of
   temptation is violent, and to persevere in those duties which are most
   wearisome to the flesh. And they are unacquainted with a course of holy
   obedience who know not how needful this consideration is unto a
   comfortable continuance therein.

   Thirdly, It hath the same tendency and effect in the assurance we have
   from thence, that notwithstanding all the oppositions we meet withal,
   we shall not utterly and finally miscarry. God's "election" will at
   last "obtain," Rom. xi. 7; and "his foundation standeth sure," 2 Tim.
   ii. 19. His purpose, which is "according unto election," is
   unchangeable; and, therefore, the final perseverance and salvation of
   those concerned in it are everlastingly secured. This is the design of
   the apostle's discourse, Rom. viii, from verse 28 unto the end. Because
   of the immutability of God's eternal purpose in our predestination, and
   his effectual operations in the pursuit and for the execution thereof,
   the elect of God shall infallibly be carried through all, even the most
   dreadful oppositions that are made against them, and be at length
   safely landed in glory. And there is no greater encouragement to grow
   and persist in holiness than what is administered by this assurance of
   a blessed end and issue of it.

   Those who have had experience of that spiritual slumber and sloth which
   unbelief will cast us under; of those weaknesses, discouragements, and
   despondencies, which uncertainties, doubts, fears, and perplexities of
   what will be the issue of things at last with them, do cast upon the
   souls of men; how duties are discouraged, spiritual endeavours and
   diligence are impaired, delight in God weakened, and love cooled by
   them, -- will be able to make a right judgment of the truth of this
   assertion. Some think that this apprehension of the immutability of
   God's purpose of election, and the infallibility of the salvation of
   believers on that account, tend only to carelessness and security in
   sin; and that to be always in fear, dread, and uncertainty of the end,
   is the only means to make us watchful unto duties of holiness. It is
   very sad that any man should so far proclaim his inexperience and
   unacquaintedness with the nature of gospel grace, the genius and
   inclination of the new creature, and the proper workings of faith, as
   to be able thus to argue, without a check put upon him by himself and
   from his own experience. It is true, were there no difference between
   faith and presumption; no difference between the spirit of liberty
   under the covenant of grace and that of bondage under the old covenant;
   no spirit of adoption given unto believers; no genuine filial delight
   in and adherence unto God ingenerated in them thereby, -- there might
   be something in this objection. But if the nature of faith and of the
   new creature, the operations of the one and disposition of the other,
   are such as they are declared to be in the gospel, and as believers
   have experience of them in their own hearts, men do but bewray their
   ignorance, whilst they contend that the assurance of God's unchangeable
   love in Christ, flowing from the immutability of his counsel in
   election, doth any way impeach, or doth not effectually promote, the
   industry of believers in all duties of obedience.

   Suppose a man that is on his journey knoweth himself to be in the right
   way, and that, passing on therein, he shall certainly and infallibly
   come to his journey's end, especially if he will a little quicken his
   speed as occasion shall require, will you say that this is enough to
   make such a man careless and negligent, and that it would be much more
   to his advantage to be lost and bewildered in uncertain paths and ways,
   not knowing whither he goes, nor whether he shall ever arrive at his
   journey's end? Common experience declares the contrary, as also how
   momentary and useless are those violent fits and gusts of endeavours
   which proceed from fear and uncertainty, both in things spiritual and
   temporal, or civil. Whilst men are under the power of actual
   impressions from such fears, they will convert to God, yea, they will
   "momento turbinis," and perfect holiness in an instant; but so soon as
   that impression wears off (as it will do on every occasion, and upon
   none at all), such persons are as dead and cold towards God as the lead
   or iron, which ran but now in a fiery stream, is when the heat is
   departed from it. It is that soul alone, ordinarily, which hath a
   comfortable assurance of God's eternal, immutable, electing love, and
   thence of the blessed end of its own course of obedience, who goeth on
   constantly and evenly in a course of holiness, quickening his course
   and doubling his speed, as he hath occasion from trials or
   opportunities. And this is the very design of our apostle to explain
   and confirm, Heb. vi., from the tenth verse unto the end of the
   chapter, as is declared elsewhere.

   It appears, from what hath been discoursed, that the electing love of
   God is a powerful constraining motive unto holiness, and that which
   proves invincibly the necessity of it in all who intend the eternal
   enjoyment of God. But it will be said, "That if it be supposed or
   granted that those who are actually believers, and have a sense of
   their interest herein, may make the use of it that is pleaded; yet as
   for those who are unconverted, or are otherwise uncertain of their
   spiritual state and condition, nothing can be so discouraging unto them
   as this doctrine of eternal election. Can they make any other
   conclusion from it but that, if they are not elected, all care and
   pains in and about duties of obedience are vain; if they are, they are
   needless?" The removal of this objection shall put a close unto our
   discourse on this subject; and I answer, --

   1. That we have showed already that this doctrine is revealed and
   proposed in the Scripture principally to acquaint believers with their
   privilege, safety, and fountain of their comforts. Having, therefore,
   proved its usefulness unto them, I have discharged all that is
   absolutely needful to my present purpose. But I shall show, moreover,
   that it hath its proper benefit and advantage towards others also. For,
   --

   2. Suppose the doctrine of personal election be preached unto men,
   together with the other sacred truths of the gospel, two conclusions,
   it is possible, may by sundry persons be made from it:-- (1.) That
   whereas this is a matter of great and eternal moment unto our souls,
   and there is no way to secure our interest in it but by the possession
   of its fruits and effects, which are saving faith and holiness, we
   will, we must, it is our duty, to use our utmost endeavours, by
   attaining of them and growth in them, to make our election sure; and
   herein, if we be sincere and diligent, we shall not fail. Others may
   conclude, (2.) That if it be so indeed, that those who shall be saved
   are chosen thereunto before the foundation of the world, then it is to
   no purpose to go about to believe or obey, seeing all things must fall
   out at last according as they were fore-ordained. Now, I ask, which of
   these conclusions is (I will not say most suited unto the mind and will
   of God, with that subjection of soul and conscience which we owe to his
   sovereign wisdom and authority, but whether of them is) the most
   rational, and most suitable to the principles of sober love of
   ourselves and care of our immortal condition? Nothing is more certain
   than that the latter resolution will be infallibly destructive (if
   pursued) of all the everlasting concernments of our souls; death and
   eternal condemnation are the unavoidable issues of it. No man giving
   himself up to the conduct of that conclusion shall ever come to the
   enjoyment of God. But in the other way, it is possible, at least, that
   a man may be found to be the object of God's electing love, and so be
   saved. But why do I say it is possible? There is nothing more
   infallibly certain than that he who pursues sincerely and diligently
   the ways of faith and obedience, -- which are, as we have often said,
   the fruits of election, -- shall obtain in the end everlasting
   blessedness, and, ordinarily, shall have in this world a comfortable
   evidence of his own personal election. This, therefore, on all
   accounts, and towards all sorts of persons, is an invincible argument
   for the necessity of holiness, and a mighty motive thereunto: for it is
   unavoidable, that if there be such a thing as personal election, and
   that the fruits of it are sanctification, faith, and obedience, it is
   utterly impossible, that without holiness anyone should see God; the
   reason of which consequence is apparent unto all.
     __________________________________________________________________

   [140] Resentment once denoted a lively sense of good or favour
   conferred, as well as irritation under wrong or injustice. It is
   obviously used in the former meaning in this passage. -- Ed.
     __________________________________________________________________

Chapter III. Holiness necessary from the commands of God.

   Necessity of holiness proved from the commands of God in the law and
   the gospel.

   III. We have evinced the necessity of holiness from the nature and the
   decrees of God; our next argument shall be taken from his word or
   commands, as the nature and order of these things do require. And in
   this case it is needless to produce instances of God's commands that we
   should be holy; it is the concurrent voice of the law and gospel. Our
   apostle sums up the whole matter, 1 Thess. iv. 1-3, "We exhort you,
   that as ye have received of us how ye ought to walk and to please God,
   so ye would abound more and more. For ye know what commandments we gave
   you by the Lord Jesus. For this is the will of God, even your
   sanctification," or holiness; whereunto he adds one especial instance.
   This is that which the commandments of Christ require, yea, this is the
   sum of the whole commanding will of God. The substance of the law is,
   "Be ye holy; for I the Lord your God am holy," Lev. xix. 2; the same
   with what it is referred unto by our Saviour, Matt. xxii. 37-39. And
   whereas holiness may be reduced unto two heads, -- 1. The renovation of
   the image of God in us; 2. Universal actual obedience, -- they are the
   sum of the preceptive part of the gospel, Eph. iv. 22-24; Tit. ii. 11,
   12. Hereof, therefore, there needeth no farther confirmation by
   especial testimonies.

   Our inquiry must be, what force there is in this argument, or whence we
   do conclude unto a necessity of holiness from the commands of God. To
   this end the nature and proper adjuncts of these commands are to be
   considered, -- that is, we are to get our minds and consciences
   affected with them, so as to endeavour after holiness on their account,
   or with respect unto them: for whatever we may do which seems to have
   the matter of holiness in it, if we do it not with respect unto God's
   command, it hath not the nature of holiness in it; for our holiness is
   our conformity and obedience to the will of God, and it is a respect
   unto a command which makes any thing to be obedience, or gives it the
   formal nature thereof. Wherefore, as God rejects that from any place in
   his fear, worship, or service, which is resolved only into the
   doctrines or precepts of men, Isa. xxix. 13, 14; so for men to pretend
   unto I know not what freedom, light, and readiness unto all holiness,
   from a principle within, without respect unto the commands of God
   without, as given in his word, is to make themselves their own god, and
   to despise obedience unto him who is over all, God blessed forever.
   Then are we the servants of God, then are we the disciples of Christ,
   when we do what is commanded us, and because it is commanded us. And
   what we are not influenced unto by the authority of God in his
   commands, we are not principled for by the Spirit of God administered
   in the promises. Whatever good any man doth in any kind, if the reason
   why he doth it be not God's command, it belongs neither to holiness nor
   obedience. Our inquiry, therefore, is after those things in the
   commands of God which put such an indispensable obligation upon us unto
   holiness, as that whatever we may be or may have without it will be of
   no use or advantage unto us, as unto eternal blessedness or the
   enjoyment of him.

   But to make our way more clear and safe, one thing must yet be premised
   unto these considerations; and this is, that God's commands for
   holiness may be considered two ways:-- 1. As they belong unto and are
   parts of the covenant of works; 2. As they belong and are inseparably
   annexed unto the covenant of grace. In both respects they are
   materially and formally the same; that is, the same things are required
   in them, and the same person requires them, and so their obligation is
   joint and equal. Not only the commands of the new covenant do oblige us
   unto holiness, but those of the old also, as to the matter and
   substance of them. But there is a great difference in the manner and
   ends of these commands as considered so distinctly. For, --

   1. The commands of God, as under the old covenant, do so require
   universal holiness of us, in all acts, duties, and degrees of them,
   that upon the least failure, in substance, circumstance, or degree,
   they allow of nothing else we do, but determine us transgressors of the
   whole law; for, with respect unto them, "whosoever shall keep the whole
   law, and yet offend in one point, he is guilty of all," James ii. 10.
   Now, I acknowledge that although there ariseth from hence an obligation
   unto holiness to them who are under that covenant, and such a necessity
   of it as that without it they must certainly perish, yet no argument of
   the nature with those which I insist upon can hence be taken to press
   us unto it: for no arguments are forcible unto this purpose but such as
   include encouragements in them unto what they urge; but that this
   consideration of the command knoweth nothing of, seeing a compliance
   with it is, in our lapsed condition, absolutely impossible, and for the
   things that are so, we can have no endeavours. And hence it is that no
   man influenced only by the commands of the law, or first covenant,
   absolutely considered, whatever in particular he might be forced or
   compelled unto, did ever sincerely aim or endeavour after universal
   holiness.

   Men may be subdued by the power of the law, and compelled to habituate
   themselves unto a strict course of duty, and being advantaged therein
   by a sedate natural constitution, desire of applause,
   self-righteousness, or superstition, may make a great appearance of
   holiness; but if the principle of what they do be only the commands of
   the law, they never tread one true step in the paths of it.

   2. The end why these commands require all the duties of holiness of us
   is, that they may be our righteousness before God, or that we may be
   justified thereby: for "Moses describeth the righteousness which is of
   the law, That the man which doeth those things shall live by them,"
   Rom. x. 5; that is, it requires of us all duties of obedience unto this
   end, that we may have justification and eternal life by them. But
   neither on this account can any such argument be taken as those we
   inquire into; for by the deeds of the law no man can be justified: "If
   thou, Lord, shouldest mark iniquities, O Lord, who shall stand?" Ps.
   cxxx. 3. So prays David, "Enter not into judgment with thy servant; for
   in thy sight shall no man living be justified," Ps. cxliii. 2; Rom.
   iii. 20; Gal. ii. 16. And if none can attain the end of the command, as
   in this sense they cannot, what argument can we take from thence to
   prevail with them unto obedience? Whosoever, therefore, presseth men
   unto holiness merely on the commands of the law, and for the ends of
   it, doth but put them upon tormenting disquietments and deceive their
   souls. However, men are indispensably obliged hereby, and those must
   eternally perish for want of what the law so requires who do not or
   will not by faith comply with the only remedy and provision that God
   hath made in this case. And for this reason we are necessitated to deny
   a possibility of salvation unto all to whom the gospel is not preached,
   as well as unto those by whom it is refused; for they are left unto
   this law, whose precepts they cannot answer, and whose end they cannot
   attain.

   It is otherwise on both these accounts with the commands of God for
   holiness under the new covenant, or in the gospel; for, --

   1. Although God in them requireth universal holiness of us, yet he doth
   not do it in that strict and rigorous way as by the law, so as that if
   we fail in any thing, either as to the matter or manner of its
   performance, in the substance of it or as to the degrees of its
   perfection, that thereon both that and all we do besides should be
   rejected. But he doth it with a contemperation of grace and mercy, so
   as that if there be a universal sincerity, in a respect unto all his
   commands, he both pardoneth many sins, and accepts of what we do,
   though it come short of legal perfection; both on the account of the
   mediation of Christ. Yet this hindereth not but that the law or command
   of the gospel doth still require universal holiness of us, and
   perfection therein, which we are to do our utmost endeavour to comply
   withal, though we have a relief provided in sincerity on the one hand
   and mercy on the other; for the commands of the gospel do still declare
   what God approves and what he doth condemn, -- which is no less than
   all holiness on the one hand and all sin on the other, -- as exactly
   and extensively as under the law: for this the very nature of God
   requireth, and the gospel is not the ministry of sin, so as to give an
   allowance or indulgence unto the least, although in it pardon be
   provided for a multitude of sins by Jesus Christ. The obligation on us
   unto holiness is equal unto what it was under the law, though a relief
   be provided where unavoidably we come short of it. There is, therefore,
   nothing more certain than that there is no relaxation given us as unto
   any duty of holiness by the gospel, nor any indulgence unto the least
   sin. But yet, upon the supposition of the acceptance of sincerity, and
   a perfection of parts instead of degrees, with the mercy provided for
   our failings and sins, there is an argument to be taken from the
   command of it unto an indispensable necessity of holiness, including in
   it the highest encouragement to endeavour after it; for, together with
   the command, there is also grace administered, enabling us unto that
   obedience which God will accept. Nothing, therefore, can void or
   evacuate the power of this command and argument from it but a stubborn
   contempt of God, arising from the love of sin.

   2. The commands of the gospel do not require holiness and the duties of
   righteousness of us to the same end as the commands of the law did, --
   namely, that thereby we might be justified in the sight of God; for
   whereas God now accepts from us a holiness short of that which the law
   required, if he did it still for the same end, it would reflect
   dishonour upon his own righteousness and the holiness of the gospel.
   For, --

   (1.) If God can accept of a righteousness unto justification inferior
   unto or short of what he required by the law, how great severity must
   it be thought in him to bind his creatures unto such an exact obedience
   and righteousness at first as he could and might have dispensed withal!
   If he doth accept of sincere obedience now unto our justification, why
   did he not do so before, but obliged mankind unto absolute perfection
   according to the law, for coming short wherein they all perished? Or
   shall we say that God hath changed his mind in this matter, and that he
   doth not stand so much now on rigid and perfect obedience for our
   justification as he did formerly? Where, then, is the glory of his
   immutability, of his essential holiness, of the absolute rectitude of
   his nature and will? Besides, --

   (2.) What shall become of the honour and holiness of the gospel on this
   supposition? Must it not be looked on as a doctrine less holy than that
   of the law? for whereas the law required absolute, perfect, sinless
   holiness unto our justification, the gospel admits of that to the same
   end, on this supposition, which is every way imperfect, and consistent
   with a multitude of sins and failings? What can be spoken more to the
   derogation of it? Nay, would not this indeed make "Christ the minister
   of sin," which our apostle rejects with so much detestation, Gal. ii.
   17? for to say that he hath merited that our imperfect obedience,
   attended with many and great sins ("for there is no man that liveth and
   sinneth not"), should be accepted unto our justification, instead of
   the perfect and sinless obedience required under the law, is plainly to
   make him the minister of sin, or one that hath acquired some liberty
   for sin beyond whatever the law allowed. And thus, upon the whole
   matter, both Christ and the gospel, in whom and whereby God
   unquestionably designed to declare the holiness and righteousness of
   his own nature much more gloriously than ever he had done any other
   way, should be the great means to darken and obscure them; for in and
   by them, on this supposition, God must be thought (and is declared) to
   accept of a righteousness unto our justification unspeakably inferior
   unto what he required before.

   It must be granted, therefore, that the end of gospel commands,
   requiring the obedience of holiness in us, is not that thereby or
   thereon we should be justified. God hath therein provided another
   righteousness for that end, which fully, perfectly, absolutely answers
   all that the law requires, and on some considerations is far more
   glorious than what the law either did or could require. And hereby hath
   he exalted more than ever the honour of his own holiness and
   righteousness, whereof the external instrument is the gospel; which is
   also, therefore, most holy. Now, this is no other but the righteousness
   of Christ imputed unto us; for "he is the end of the law for
   righteousness unto them that do believe," Rom. x. 4. But God hath now
   appointed other ends unto our holiness, and so unto his command of it,
   under the gospel, all of them consistent with the nature of that
   obedience which he will accept of us, and such as we may attain through
   the power of grace; and so all of them offering new encouragements, as
   well as enforcements, unto our endeavours after it. But because these
   ends will be the subject of most of our ensuing arguments, I shall not
   here insist upon them. I shall only add two things in general:-- [1.]
   That God hath no design for his own glory in us or by us, in this world
   or unto eternity, -- that there is no especial communion that we can
   have with him by Jesus Christ, nor any capacity for us to enjoy him, --
   but holiness is necessary unto it, as a means unto its end. [2.] These
   present ends of it under the gospel are such as that God doth no less
   indispensably require it of us now than he did when our justification
   was proposed as the end of it. They are such, in brief, as God upon the
   account of them judgeth meet to command us to be holy in all manner of
   holiness; which what obligation and necessity it puts upon us so to be,
   we are now to inquire:--

   First, The first thing considerable in the command of God to this
   purpose is the authority wherewith it is accompanied. It is
   indispensably necessary that we should be holy on the account of the
   authority of God's command. Authority, wherever it is just and exerted
   in a due and equal manner, carrieth along with it an obligation unto
   obedience. Take this away, and you will fill the whole world with
   disorder. If the authority of parents, masters, and magistrates, did
   not oblige children, servants, and subjects unto obedience, the world
   could not abide one moment out of hellish confusion. God himself maketh
   use of this argument in general, to convince men of the necessity of
   obedience: "A son honoureth his father, and a servant his master: if
   then I be a father, where is mine honour? and if I be a master, where
   is my fear? saith the Lord of hosts unto you, O priests, that despise
   my name," Mal. i. 6; -- "If in all particular relations, where there is
   any thing of superiority, which hath the least parcel of authority
   accompanying of it, obedience is expected and exacted, is it not due to
   me, who have all the authority of all sovereign relations in me towards
   you?" And there are two things that enforce the obligation from the
   command on this consideration, jus imperandi and vis exsequendi, both
   comprised in that of the apostle James iv. 12, "There is one lawgiver,
   who is able to save and to destroy: "--

   1. He who commands us to be holy is our sovereign lawgiver, he that
   hath absolute power to prescribe unto us what laws he pleaseth. When
   commands come from them who have authority, and yet are themselves also
   under authority, there may be some secret abatement of the power of the
   command. Men may think either to appeal from them, or one way or other
   subduct themselves from under their power. But when the power
   immediately commanding is sovereign and absolute, there is no room for
   tergiversation. The command of God proceeds from the absolute power of
   a sovereign legislator. And where it is not complied withal, the whole
   authority of God, and therein God himself, is despised. So God in many
   places calleth sinning against his commands, the "despising of him,"
   Num. xi. 20, 1 Sam. ii. 30; the "despising of his name," Mal. i. 6; the
   "despising of his commandment," and that in his saints themselves, 2
   Sam. xii. 9.

   Being, then, under the command of God to be holy, not to endeavour
   always and in all things so to be is to despise God, to reject his
   sovereign authority over us, and to live in defiance of him. This
   state, I suppose, there are few who would be willing to be found in. To
   be constant despisers of God and rebels against his authority is a
   charge that men are not ready to own, and do suppose that those who are
   so indeed are in a very ill condition. But this, and no better, is the
   state of every one who is not holy, who doth not follow after holiness.
   Yet so it is, propose unto men the true nature of evangelical holiness;
   press them to the duties wherein the exercise of it doth consist;
   convince them with evidence as clear as the light at noonday that such
   and such sins, such and such courses, wherein they live and walk, are
   absolutely inconsistent with it and irreconcilable unto it, -- yet, for
   the most part, it is but little they will heed you, and less they will
   do to answer your exhortations. Tell the same persons that they are
   rebels against God, despisers of him, that they have utterly broken the
   yoke and cast off his authority, and they will defy you, and perhaps
   revile you. But yet these things are inseparable. God having given his
   command unto men to be holy, declared his sovereign will and pleasure
   therein, if we are not so accordingly, we are not one jot better than
   the persons described. Here, then, in the first place, we found the
   necessity of holiness on the command of God. The authority wherewith it
   is accompanied makes it necessary; yea, from hence if we endeavour not
   to thrive in it, if we watch not diligently against everything that is
   contrary unto it, we are therein and so far despisers of God and his
   name, as in the places before cited.

   This, therefore, evidenceth unto the consciences of men that the
   obligation unto holiness is indispensable. And it would be well if we
   always carried this formal consideration of the commandment in our
   minds. Nothing is more prevalent with us unto watchfulness in holiness,
   as nothing doth more effectually render what we do to be obedience,
   properly so called. Forgetfulness hereof, or not heeding it as we
   ought, is the great reason of our loose and careless walking, of our
   defect in making a progress in grace and holiness. No man is safe a
   moment whose mind by any means is dispossessed of a sense of the
   sovereign authority of God in his commands, nor can any thing secure
   such a soul from being pierced and entered into by various temptations.
   This, therefore, are we to carry about with us wherever we go and
   whatever we do, to keep our souls and consciences under the power of
   it, in all opportunities of duties, and on all occasions of sin. Had
   men always, in their ways, trades, shops, affairs, families, studies,
   closets, this written on their hearts, they would have "Holiness to the
   Lord" on their breasts and foreheads also.

   2. The apostle tells us, that as God in his commands is a sovereign
   lawgiver, so he is able to kill and keep alive; that is, his commanding
   authority is accompanied with such a power as that whereby he is able
   absolutely and eternally to reward the obedient, and to return unto the
   disobedient a meet recompense of punishment; for although I would not
   exclude other considerations, yet I think this of eternal rewards and
   punishments to be principally here intended.

   But, (1.) Supposing it to have respect unto things temporal also, it
   carries along with it the greater enforcement. God commands us to be
   holy. Things are in that state and condition in the world as that if we
   endeavour to answer his will in a due manner, designing to "perfect
   holiness in the fear of God," we shall meet with much opposition, many
   difficulties, and at length, perhaps, it may cost us our lives;
   multitudes have made profession of it at no cheaper rate. But let us
   not mistake in this matter: he who commands us to be holy is the only
   sovereign Lord of life and death, that hath alone the disposal of them
   both, and consequently of all things that are subservient and conducing
   unto the one or the other. It is he alone who can kill in a way of
   punishment, and he alone can keep alive in a way of merciful
   preservation. This power of our Lawgiver the holy companions of Daniel
   committed themselves unto, and preserved themselves by the
   consideration of, when with the terror of death they were commanded to
   forsake the way of holiness, Dan. iii. 16-18. And with respect unto it,
   our Lord Jesus Christ tells us that "he who would save his life," --
   namely, by a sinful neglect of the command, -- "shall lose it." This,
   therefore, is also to be considered: The power of him who commands us
   to be holy is such as that he is able to carry us through all
   difficulties and dangers which we may incur upon the account of our
   being so. Now, whereas the fear of man is one principal cause or means
   of our failing in holiness and obedience, either by sudden surprisals
   or violent temptations, and the next hereunto is the consideration of
   other things esteemed good or evil in this world, the faith and sense
   hereof will bear us up above them, deliver us from them, and carry us
   through them.

   Be of good courage, all ye that trust in the Lord; you may, you ought,
   without fear or dauntedness of spirit, to engage into the pursuit of
   universal holiness. He who hath commanded it, who hath required it of
   you, will bear you out in it. Nothing that is truly evil or finally
   disadvantageous shall befall you on that account: for let the world
   rage whilst it pleaseth, and threaten to fill all things with blood and
   confusion, "to God the Lord belong the issues from death;" he alone can
   "kill" and "make alive." There is, therefore, no small enforcement unto
   holiness from the consideration of the command, with respect unto the
   power of the commander, relating unto things in this world.

   (2.) But I suppose it is a power of eternal rewards and punishments
   that is principally here intended. The "killing" here is that mentioned
   by our Saviour, and opposed to all temporal evils, and death itself:
   Matt. x. 28, "Fear not them who can kill the body, but are not able to
   kill the soul: but rather fear him who is able to destroy both soul and
   body in hell." And this "keeping alive" is a deliverance from the wrath
   to come in everlasting life. And this is that which gives an
   unavoidable efficacy to the command. Every command of a superior doth
   tacitly include a reward and punishment to be intended; for a
   declaration is made of what is pleasing and what is displeasing unto
   him that gives the command, and therein is there a virtual promise and
   threatening. But unto all solemn laws rewards and punishments are
   expressly annexed.

   But there are two reasons why, for the most part, they do but little
   influence the minds of men who are inclined unto their transgression
   :-- [1.] The first is, that the rewards and punishments declared are
   such as men think they do justly prefer their own satisfaction in the
   transgression of the laws before them. It is so with all good men with
   respect unto laws made contrary to the laws of God; and wise men also
   may do so with respect unto useless laws, with trifling penalties; and
   evil men will do so with respect unto the highest temporal punishments,
   when they are greedily set on the satisfaction of their lusts. Hence I
   say it is, in the first place, that the minds of men are so little
   influenced with those rewards and punishments that are annexed unto
   human laws. And, [2.] A secret apprehension that the commanders or
   makers of the laws neither will nor are able to execute those penalties
   in case of their transgression, evacuates all the force of them. Much
   they ascribe to their negligence, that they will not take care to see
   the sanction of their laws executed; more to their ignorance, that they
   shall not be able to find out their transgressions; and somewhat in
   sundry cases to their power, that they cannot punish nor reward though
   they would. And for these reasons are the minds of men little
   influenced by human laws beyond their own honest inclinations and
   interest. But things are quite otherwise with respect unto the law and
   commands of God that we should be holy. The rewards and punishments,
   called by the apostle "killing" and "keeping alive," being eternal, in
   the highest capacities of blessedness or misery, cannot be balanced by
   any consideration of this present world without the highest folly and
   villainy unto ourselves; nor can there be any reserve on the account of
   mutability, indifferency, ignorance, impotency, or any other pretence
   that they shall not be executed. Wherefore, the commands of God, which
   we are in the consideration of, are accompanied with promises and
   threatenings, of eternal blessedness on the one hand or of misery on
   the other; and these will certainly befall us, according as we shall be
   found holy or unholy. All the properties of the nature of God are
   immutably engaged in this matter, and hence ensues an indispensable
   necessity of our being holy. God commands that we should be so; but
   what if we are not so? Why, as sure as God is holy and powerful, we
   shall eternally perish, for with the threatening of that condition is
   his command accompanied in case of disobedience. What if we do comply
   with the command and become holy? Upon the same ground of assurance we
   shall be brought into everlasting felicity. And this is greatly to be
   considered in the authority of the commandment. Some, perhaps, will
   say, that to yield holy obedience unto God with respect unto rewards
   and punishments is servile, and becomes not the free spirit of the
   children of God. But these are vain imaginations; the bondage of our
   own spirits may make everything we do servile. But a due respect unto
   God's promises and threatenings is a principal part of our liberty. And
   thus doth the necessity of holiness, which we are engaged in the
   demonstration of, depend on the command of God, because of that
   authority from whence it doth proceed and wherewith it is accompanied.
   It is, therefore, certainly our duty, if we would be found walking in a
   course of obedience and in the practice of holiness, to keep a sense
   hereof constantly fixed on our minds. This is that which, in the first
   place, God intends in that great injunction of obedience, Gen. xvii. 1,
   "I am the Almighty God; walk before me, and be thou perfect." The way
   to walk uprightly, to be sincere or perfect in obedience, is always to
   consider that he who requires it of us is God Almighty, accompanied
   with all the authority and power before mentioned, and under whose eye
   we are continually. And, in particular, we may apply this unto persons
   and occasions:--

   [1.] As to persons. Let them, in an especial manner, have a continual
   regard hereunto, who on any account are great, or high, or noble in the
   world, and that because their especial temptation is to be lifted up
   unto a forgetfulness or regardlessness of this authority of God. The
   prophet [Jeremiah] distributes incorrigible sinners into two sorts, and
   gives the different grounds of their impenitency respectively. The
   first are the poor; and it is their folly, stupidity, and sensual
   lusts, that keep them off from attending to the command: chap. v. 3, 4,
   "They have refused to receive correction: they have made their faces
   harder than a rock; they have refused to return. Therefore I said,
   Surely these are poor; they are sottish: for they know not the way of
   the Lord, nor the judgment of their God." There is a sort of poor
   incorrigible sinners, whose impenitency ariseth much out of their
   ignorance, blindness, and folly, which they please themselves in,
   although they differ but little from the beasts that perish; and such
   do we abound withal, who will take no pains for, who will admit of no
   means of, instruction. But there is another sort of sinners to whom the
   prophet makes his application, and discovers the ground of their
   incorrigible impenitency also: "I will get me to the great men, and
   will speak unto them; for they have known the way of the Lord, and the
   judgment of their God," verse 5. Great men, by reason of their
   education and other advantages, do attain unto a knowledge of the will
   of God, or at least may be thought so to have done, and would be
   esteemed to excel therein. They, therefore, are not likely to be
   obstinate in sin merely from stupid ignorance and folly. "No," saith
   the prophet, "they take another course; they have altogether broken the
   yoke, and burst the bonds.'?" They are like a company of rude beasts of
   the field, which, having broken their yokes and cords, do run up and
   down the fields, treading down the corn, breaking up the fences,
   pushing with the horn, and trampling down all before them. This is the
   course of men, in the pursuit of their lusts, when they have "broken
   the yoke of the Lord." And this the prophet declares to be the especial
   evil of great men, the rich, the mighty, the honourable in the world.
   Now, this "breaking of the yoke" is the neglecting and despising of the
   authority of God in the command. Seeing, therefore, that this is the
   especial temptation of that sort of persons, and things innumerable
   there are of all sorts that concur to render that temptation prevalent
   upon them, let all those who are of that condition, and have the least
   sincere desire after holiness, watch diligently, as they love and value
   their souls, to keep always and in all things a due sense of the
   authority of God in his commands upon their minds and consciences. When
   you are in the height of your greatness, in the fullness of your
   enjoyments, in the most urgent of your avocations by the things or
   societies of the world, and those who belong to it, when the variety of
   public appearances and attendancies are about you, when you are
   uppermost in the words of others, and it may be in your own thoughts,
   remember Him who is over all, and consider that you are subject and
   obnoxious unto his authority, equally with the poorest creature on the
   earth. Remember that it is your especial temptation to do otherwise.
   And if you do yet abhor those who by this means are come to be sons of
   Belial, or such as have altogether broken the yoke, and run up and down
   the world in the pursuit of their lusts, saying, "Our lips are our own,
   and who is lord over us?" be you watchful against the least beginnings
   or entrances of it in yourselves.

   [2.] In general, let us all endeavour to carry a constant regard unto
   the authority of God in his commands into all those seasons, places,
   societies, occasions, wherein we are apt to be surprised in any sin or
   a neglect of duty. And I may reduce this instruction or point it unto
   three heads or occasions, -- namely, secrecy, businesses, and
   societies. 1st. Carry this along with you into your secret retirements
   and enjoyments. Neglect hereof is the next cause of those secret actual
   provoking sins which the world swarms with. When no eye sees but the
   eye of God, men think themselves secure. Hereby have many been
   surprised into folly, which hath proved the beginning of a total
   apostasy. An awe upon the heart from the authority of God in the
   command will equally secure us in all places and on all occasions.
   2dly. Let us carry it into our businesses, and the exercise of our
   trades or callings. Most men in these things are very apt to be intent
   on present occasions, and having a certain end before them, do
   habituate themselves into the ways of its attainment; and whilst they
   are so engaged, many things occur which are apt to divert them from the
   rule of holiness. Whenever, therefore, you enter into your occasions,
   wherein you may suppose that temptations will arise, call to mind the
   greatness, power, and authority over you of Him who hath commanded you
   in all things to be holy. Upon every entrance of a surprisal, make your
   retreat unto such thoughts, which will prove your relief. 3dly. Carry
   it with you into your companies and societies; for many have frequent
   occasions of engaging in such societies, as wherein the least
   forgetfulness of the sovereign authority of God will betray them unto
   profuseness in vanity and corrupt communication, until they do with
   delight and hear with pleasure such things as wherewith the Holy Spirit
   of God is grieved, their own consciences are defiled, and the honour of
   profession is cast to the ground.

   Secondly, The command of God that we should be holy is not to be
   considered only as an effect of power and authority, which we must
   submit unto, but as a fruit of infinite wisdom and goodness also, which
   it is our highest advantage and interest to comply withal. And this
   introduceth a peculiar necessity of holiness, from the consideration of
   what is equal, reasonable, ingenuous; the contrary whereunto is
   foolish, perverse, ungrateful, every way unbecoming rational creatures.
   Where nothing can be discerned in commands but mere authority, will,
   and pleasure, they are looked on as merely respecting the good of them
   that command, and not at all theirs who are to obey, which disheartens
   and weakens the principle of obedience. Now, though God, because his
   dominion over us is sovereign and absolute, might have justly left unto
   us no other reason or motive of our obedience, and, it may be, did so
   deal with the church of old, as to some particular, temporary,
   ceremonial institutions; yet he doth not, nor ever did so, as to the
   main of their obedience. But as he proposeth his law as an effect of
   infinite wisdom, love, and goodness, so he declares and pleads that all
   his commands are just and equal in themselves, good and useful unto us,
   and that our compliance with them is our present as well as it will be
   our future happiness. And that this is so, that the command of God
   requiring that we should be holy, as a fruit of wisdom and goodness, is
   equal and advantageous unto ourselves, appears from all the
   considerations of it:--

   1. Look upon it formally, as a law prescribed unto us, and it is so,
   because the obedience in holiness which it requires is proportioned
   unto the strength and power which we have to obey, which declares it
   equal unto us, and an effect of infinite wisdom and goodness in God.
   The command, as we showed before, may be considered either as it
   belonged unto the old covenant, or as it is annexed unto, and so is a
   part of, the new. In the first way, as it belonged unto the old
   covenant, the strength of grace which we had originally from God under
   the law of creation was sufficient to enable us unto all that holy
   obedience which was required therein, and our not doing so was from
   wilful rebellion, and not from any impotency or weakness in us. We fell
   not from our first estate for want of power to obey, but by the neglect
   of the exercise of that power which we had. God made us upright, but we
   sought out many inventions. And in the latter way, as it belongs to the
   covenant of grace, there is, by virtue of that covenant, a supply of
   spiritual strength given in by the promise unto all them who are taken
   into it, enabling them to answer the commands for holiness, according
   to the rule of the acceptance of their obedience, before laid down. No
   man who is instated in the covenant of grace comes short or fails of
   the performance of that obedience which is required and accepted in
   that covenant merely for want of power and spiritual strength; for God
   therein, according to his divine power, gives unto us "all things that
   pertain unto life and godliness, through the knowledge of him that hath
   called us to glory and virtue," 2 Pet. i. 3.

   It is true, this grace or strength is administered unto them by certain
   ways and means, which if they attend not unto they will come short of
   it. But this I say, in the careful, diligent, sedulous use of those
   means appointed, none who belong to the covenant of grace shall ever
   fail of that power and ability which shall render the commands of the
   gospel easy and not grievous unto them, and whereby they may so fulfil
   them as infallibly to be accepted. This the Scripture is plain in,
   where Christ himself tells us that "his yoke is easy, and his burden
   light," Matt. xi. 30; and his holy apostle, that "his commandments are
   not grievous," 1 John v. 3: for if they should exceed all the strength
   which we either have or he is pleased to give unto us, they would be
   like the Jewish ceremonies, -- a yoke which we could not bear, and a
   law not only grievous but unprofitable. But, on the contrary, our
   apostle expressly affirms (and so may we) that "he could do all
   things," -- that is, in the way and manner, and unto the end for which
   they are required in the gospel, -- "through Christ that strengthened
   him. Some would confound these things, and cast all into disorder. They
   would have men that are under the old covenant to have a power and
   spiritual strength to fulfil the commands of the new; which God hath
   never spoken of nor declared, and which, indeed, is contrary to the
   whole design of his grace. They would have men who have broken the old
   covenant, and forfeited all their strength and ability which they had
   by it for obedience, and who are not initiated in the new covenant, yet
   to have a power of their own to fulfil the command of the one or the
   other; which God neither giveth nor is obliged to give. Nor is it
   necessary to prove that the command is equal and holy; for, as was
   observed, God giveth us no command for holiness and obedience but in,
   with, and by virtue of some covenant. And there is no more required to
   prove them to be just and equal, but that they are easy unto them who
   walk with God in that covenant whereunto they do belong, and that that
   performance of them shall be accepted which they have power for. If any
   will sinfully cast away their covenant interest and privilege, as we
   all did that of our original creation, we must thank ourselves if we
   have not power to answer its commands. Nor doth it belong unto the
   equity of the commands of the new covenant that those who are not yet
   made partakers of it by grace should have power to fulfil them. Nay, if
   they had so, and should do so accordingly (were any such thing
   possible), it would not avail them: for being supposed not as yet to
   belong unto the new covenant, they must belong unto the old; and the
   performance of the commands of the new covenant, in the way and manner
   which are required therein, would not avail them who are really under
   the rule and law of the old, which admits of nothing short of absolute
   perfection. But "what the law speaks, it speaks unto them that are
   under the law;" and what the gospel speaks, it speaks unto them "who
   are not under the law, but under grace." And the formal transition of
   men from one of these states unto another is by an act of God's grace,
   wherein themselves are merely passive, as hath elsewhere been
   demonstrated. See Col. i. 13.

   This is that which I do intend: God at first made a covenant with
   mankind, the first covenant, the covenant of works. Herein he gave them
   commands for holy obedience. These commands were not only possible unto
   them, both for matter and manner, by virtue of that strength and power
   which was concreated with them, but easy and pleasant, every way suited
   unto their good and satisfaction in that state and condition. This
   rendered their obedience equal, just, reasonable, and aggravated their
   sin with the guilt of the most horrible folly and ingratitude. When by
   the fall this covenant was broken, we lost therewith all power and
   ability to comply with its commands in holy obedience. Hereupon the
   "law" continued "holy, and the commandment holy, and just, and good,"
   as our apostle speaks, Rom. vii. 12; for what should make it otherwise,
   seeing there was no change in it by sin, nor did God require more or
   harder things of us than before? But to us it became impossible, for we
   had lost the strength by which alone we were enabled to observe it; and
   so "the commandment, which was ordained to life, we find to be unto
   death," verse 10. Towards all, therefore, that remain in that state we
   say, "The commandment is still just and holy, but it is neither easy
   nor possible." Hereon God brings in the covenant of grace by Christ,
   and renews therein the commands for holy obedience, as was before
   declared. And here it is that men trouble themselves and others about
   the power, ability, and free-will that men have as yet under the first
   covenant, and the impotence that ensued on the transgression of it to
   fulfil the condition of the new covenant, and yield the obedience
   required in it; for this is the place where men make their great
   contests about the power of free-will and the possibility of God's
   command. Let them but grant that it is the mere work of God's sovereign
   and almighty grace effectually to instate men in the new covenant, and
   we shall contend with them or against them, that by virtue thereof they
   have such spiritual strength and grace administered unto them as render
   all the commands of it to be not only possible but easy also, yea,
   pleasant, and every way suited unto the principle of a holy life,
   wherewith they are endued. And this we make an argument for the
   necessity of holiness. The argument we have under consideration is that
   whereby we prove the necessity of holiness with respect unto God's
   command requiring it, because it is a fruit of infinite wisdom and
   goodness. It is so in an especial manner as it belongs unto the new
   covenant. And, therefore, by our disobedience or living in sin, unto
   the contempt of God's authority we add that of his wisdom and goodness
   also. Now, that it is so a fruit of them appears, in the first place,
   from hence, that it is proportioned unto the strength and ability which
   we have to obey. Hence obedience in holiness becomes equal, easy, and
   pleasant unto all believers who sincerely attend unto it; and this
   fully evinceth the necessity of it, from the folly and ingratitude of
   the contrary. That these things, and in them the force of the present
   argument, may the better be apprehended, I shall dispose them into the
   ensuing observations:--

   (1.) We do not say that anyone hath this power and ability in himself
   or from himself. God hath not in the new covenant brought down his
   command to the power of man, but by his grace he raiseth the power of
   man unto his command. The former were only a compliance with the sin of
   our nature, which God abhors; the latter is the exaltation of his own
   grace, which he aimeth at. It is not men's strength in and of
   themselves, the power of nature, but the grace which is administered in
   the covenant, that we intend. For men to trust unto themselves herein,
   as though they could do any thing of themselves, is a renunciation of
   all the aids of grace, without which we can do nothing. We can have no
   power from Christ unless we live in a persuasion that we have none of
   our own. Our whole spiritual life is a life of faith; and that is a
   life of dependence on Christ for what we have not of ourselves. This is
   that which ruins the attempt of many for holiness, and renders what
   they do (though it be like unto the acts and duties of it) not at all
   to belong unto it; for what we do in our own strength is no part of
   holiness, as is evident from the preceding description of it. Neither
   doth the Scripture abound in any thing more than in testifying that the
   power and ability we have to fulfil the commands of God, as given in
   the new covenant, is not our own, nor from ourselves, but merely from
   the grace of God administered in that covenant: as John xv. 5; Phil.
   ii. 13; 2 Cor. iii. 5. It will be said, then, "Where lies the
   difference? Because it is the mere work of grace to instate us in the
   covenant, you conclude that we have no power of our own to that
   purpose. And if when we are in covenant, all our strength and power is
   still from grace, we are, as to any ability of our own to fulfil the
   command of God, as remote from it as ever." I answer, The first work of
   grace is merely upon us. Hereby the image of God is renewed, our hearts
   are changed, and a principle of spiritual life is bestowed on us. But
   this latter work of grace is in us and by us. And the strength or
   ability which we have thereby is as truly our own as Adam's was his
   which he had in the state of innocency; for he had his immediately from
   God, and so have we ours, though in a different way.

   (2.) There is no such provision of spiritual strength for any man,
   enabling him to comply with the command of God for holiness, as to
   countenance him in the least carnal security, or the least neglect of
   the diligent use of all those means which God hath appointed for the
   communication thereof unto us, with the preservation and increase of
   it. God, who hath determined graciously to give us supplies thereof,
   hath also declared that we are obliged unto our utmost diligence for
   the participation of them, and unto their due exercise when received.
   This innumerable commands and injunctions give testimony unto, but
   especially is the whole method of God's grace and our duty herein
   declared by the apostle Peter, 2 Epist. i. 3-11; which discourse I have
   opened and improved elsewhere. [141] The sum is, That God creating in
   us a new spiritual nature, and therewithal giving unto us "all things
   pertaining unto life and godliness," or a gracious ability for the
   duties of a holy, godly, spiritual life, we are obliged to use all
   means, in the continual exercise of all grace, which will ascertain
   unto us our eternal election, with our effectual vocation, whereon we
   shall obtain an assured, joyful entrance into the kingdom of glory.

   (3.) This administration of grace and spiritual strength is not equally
   effectual at all times. There are seasons wherein, to correct our
   negligences in giving place to our corruptions and temptations, or on
   other grounds, to discover unto us our own frailty and impotency, with
   other holy ends of his own, God is pleased to withhold the powerful
   influences of his grace, and to leave us unto ourselves. In such
   instances we shall assuredly come short of answering the command for
   universal holiness, one way or other. See Ps. xxx. 6, 7. But I speak of
   ordinary cases, and to prevent that slothfulness and tergiversation
   unto this duty of complying with all the commands of God for holiness
   which we are so obnoxious unto.

   (4.) We do not say that there is in the covenant of grace spiritual
   strength administered, so as that by virtue thereof we should yield
   sinless and absolutely perfect obedience unto God, or to render any one
   duty so absolutely perfect. If any such there are, or ever were, who
   maintain such an imputation of the righteousness of Christ unto us as
   should render our own personal obedience unnecessary, they do overthrow
   the truth and holiness of the gospel. And to say that we have such
   supplies of internal strength as to render the imputation of the
   righteousness of Christ unto our justification unnecessary, is to
   overthrow the grace of the gospel and the new covenant itself. But this
   alone we say, There is grace administered by the promises of the
   gospel, enabling us to perform the obedience of it in that way and
   manner which God will accept. And herein there are various degrees,
   whereof we ought constantly to aim at the most complete, and so to be
   "perfecting holiness in the fear of God." And where we signally come
   short of the best rules and examples, it is principally from our
   neglect of those supplies of grace which are tendered in the promises.

   (5.) There is a twofold gracious power necessary to render the command
   for holiness and obedience thereunto easy and pleasant: --

   [1.] That which is habitually resident in the hearts and souls of
   believers, whereby they are constantly inclined and disposed unto all
   fruits of holiness. This the Scripture calls our "life," a new
   principle of life, without which we are dead in trespasses and sins.
   Where this is not, whatever arguments you constrain and press men
   withal to be holy, you do, as it were, but offer violence unto them,
   endeavouring to force them against the fixed bent and inclination of
   their minds. By them all you do but set up a dam against a stream of
   water, which will not be permanent, nor turn the course of the stream
   contrary to its natural inclination. Unto such the command for holiness
   must needs be grievous and difficult. But such a disposition and
   inclination, or a principle so inclining and disposing us unto duties
   of holiness, we have not in or of ourselves by nature, nor is it to be
   raised out of its ruins; for the "carnal mind" (which is in us all) "is
   enmity against God," which carrieth in it an aversation unto everything
   that is required of us in a way of obedience, as hath been proved at
   large. And yet without this habitual principle, we can never in a due
   manner comply with any one command of God that we should be holy. Want
   hereof is that which renders obedience so grievous and burdensome unto
   many. They endure it for a season, and at length either violently or
   insensibly cast off its yoke. Light and conviction have compelled them
   to take it on themselves, and to attend unto the performance of those
   duties which they dare not omit; -- but having no principle enabling or
   inclining them unto it, all they do, though they do much, and continue
   long therein, is against the grain with them; they find it difficult,
   uneasy, and wearisome. Wherein they can by any pretence countenance
   themselves in a neglect of any part of it, or bribe their consciences
   into a compliance with what is contrary unto it, they fail not to
   deliver themselves from their burden. And, for the most part, either
   insensibly, by multiplied instances of the neglect of duties of
   obedience, or by some great temptation before they leave the world,
   they utterly leave all the ways of holiness and respect unto the
   commands of God, or if they continue in any, it is unto external acts
   of morality, which pass with approbation in the world; the inward and
   spiritual part of obedience they utterly renounce. The reason hereof, I
   say, is, because having no principle within, enabling them unto a
   compliance with the commands of God with delight and satisfaction, they
   grow grievous and intolerable unto them. So unto many, on the same
   ground, the worship of God is very burdensome, unless it be borne for
   them by external additions and ornaments.

   [2.] There is an actual assistance of effectual grace required
   hereunto. We are not put into such condition by the covenant as that we
   should be able to do any thing of ourselves without actual divine
   assistance. This were to set us free from our dependence on God, and to
   make us gods unto ourselves. The root still bears us, and the springs
   of our spiritual life are in another. And where both these are, there
   the command is equal, not only in itself but unto us, and obedience
   unto it as easy as just.

   (6.) And both these sorts of grace are administered in the new
   covenant, suited unto the holy obedience it requires:--

   [1.] For the first, it is that which God so frequently, so expressly
   promiseth, where he says that "he will take away the heart of stone,
   and give us a heart of flesh;" that "he will write his laws in our
   hearts, and put his fear in our inward parts;" that we shall "fear
   him," and "never depart from him;" that he will "circumcise our hearts"
   to "know" and "love" him; -- which promises, and the nature of the
   grace contained in them, I have before at large explained. It is
   sufficient unto our present purpose that in and by these promises we
   are made partakers of the divine nature, and are therein endowed with a
   constant, habitual disposition and inclination unto all acts and duties
   of holiness; for our power followeth our love and inclinations, as
   impotency is a consequent of their defect.

   And here we may stay a little to confirm our principal assertion. Upon
   the supply of this grace, which gives both strength for and a constant
   inclination unto holy obedience, the command for it becomes equal and
   just, meet and easy to be complied withal: for none can refuse a
   compliance with it in any instance, but their so doing is contrary unto
   that disposition and inclination of the new nature which God hath
   implanted in themselves; so that for them to sin is not only contrary
   to the law without them, to the light of their minds and warning of
   their consciences, but it is also unto that which is their own
   inclination and disposition, which hath sensibly in such cases a force
   and violence put upon it by the power of corruptions and temptations.
   Wherefore, although the command for holiness may and doth seem grievous
   and burdensome unto unregenerate persons, as we have observed, because
   it is against the habitual bent and inclination of their whole souls,
   yet neither is it nor can it be so unto them who cannot neglect it or
   act any thing against it, but that therein, also, they must crucify and
   offer violence unto the inclinations of the new creature in them, which
   are their own; for in all things "the spirit lusteth against the
   flesh," Gal. v. 17, and the disposition of the new creature is
   habitually against sin and for holiness. And this gives a mighty
   constraining power unto the command, when it is evident in our own
   minds and consciences that it requires nothing of us but what we do or
   may find an inclination or disposition in our own hearts unto. And by
   this consideration we may take in the power of it upon our souls, which
   is too frequently disregarded. Let us but, upon the proposal of it unto
   us, consider what our minds and hearts say to it, what answer they
   return, and we shall quickly discern how equal and just the command is;
   for I cannot persuade myself that any believer can be so captivated at
   any time, under the power of temptations, corruptions, or prejudices,
   but that (if he will but take counsel with his own soul, upon the
   consideration of the command for obedience and holiness, and ask
   himself what he would have) he will have a plain and sincere answer,
   "That, indeed, I would do and have the good proposed, this holiness,
   this duty of obedience." Not only will conscience answer, that he must
   not do the evil whereunto temptation leadeth, for if he do, evil will
   ensue thereon; but the new nature, and his mind and spirit, will say,
   "This good I would do; I delight in it; it is best for me, most suited
   unto me." And so it joins all the strength and interest it hath in the
   soul with the command. See to this purpose the arguing of our apostle,
   Rom. vii. 20-22. It is true, there is a natural light in conscience,
   complying with the command in its proposal, and urging obedience
   thereunto, which doth not make it easy to us, but, where it is alone,
   increaseth its burden and our bondage; for it doth only give in its
   suffrage unto the sanction of the command, and add to the severity
   wherewith it is attended. But that compliance with the command which is
   from a principle of grace is quite of another nature, and greatly
   facilitates obedience. And we may distinguish between that compliance
   with the command which is from the natural light of conscience, which
   genders unto bondage, and that which, being from a renewed principle of
   grace, gives liberty and ease in obedience: for the first respects
   principally the consequent of obedience or disobedience, the good or
   evil that will ensue upon them, Rom. ii. 14, 15; set aside this
   consideration, and it hath no more to say; -- but the latter respects
   the command itself, which it embraceth, delighteth in, and judgeth good
   and holy, with the duties themselves required, which are natural and
   suited thereunto.

   [2.] Grace of the latter sort, also, actual grace for every holy act
   and duty, is administered unto us according to the promise of the
   gospel. So God told Paul that "his grace was sufficient for him." And
   "he worketh in us both to will and to do of his good pleasure," Phil.
   ii. 13, so as that we "may do all things" through him that enables us;
   the nature of which grace also hath been before discoursed of. Now,
   although this actual working of grace be not in the power of the wills
   of men, to make use of or refuse as they see good, but its
   administration depends merely on the grace and faithfulness of God, yet
   this I must say, that where it is sought in a due manner by faith and
   prayer, it is never so restrained from any believer but that it shall
   be effectual in him, unto the whole of that obedience which is required
   of him, and as it will be accepted from him.

   If, then, this be the condition of the command of holiness, how just
   and equal must it needs be confessed to be! and therefore how highly
   reasonable is it that we should comply with it, and how great is their
   sin and folly by whom it is neglected! It is true, we are absolutely
   obliged unto obedience by the mere authority of God who commands, but
   he not only allows us to take in, but directs us to seek after, those
   other considerations of it which may give it force and efficacy upon
   our souls and consciences. And among these, none is more efficacious
   towards gracious, ingenuous souls than this of the contemperation of
   the duties commanded unto spiritual aids of strength promised unto us;
   for what cloak or pretence of dislike or neglect is here left unto any?
   Wherefore not only the authority of God in giving a command, but the
   infinite wisdom and goodness of God in giving such a command, so just,
   equal, and gentle, fall upon us therein, to oblige us to holy
   obedience. To neglect or despise this command is to neglect or despise
   God in that way which he hath chosen to manifest all the holy
   properties of his nature.

   2. The command is equal, and so to be esteemed from the matter of it,
   or the things that it doth require. Things they are that are neither
   great nor grievous, much less perverse, useless, or evil, Mic. vi. 6-8.
   There is nothing in the holiness which the command requires but what is
   good to him in whom it is, and useful to all others concerned in him or
   what he doth. What they are the apostle mentions in his exhortation
   unto them, Phil. iv. 8. They are "things true," and "honest," and
   "just," and "pure," and "lovely," and "of good report." And what evil
   is there in any of these things, that we should decline the command
   that requires them? The more we abound in them, the better it will be
   for our relations, our families, our neighbours, the whole nation, and
   the world, but best of all for ourselves. "Godliness is profitable unto
   all things," 1 Tim. iv. 8. "These things are good and profitable unto
   men," Tit. iii. 8, -- good to them that do them, and good to those
   towards whom they are done. But both these things, -- namely, the
   usefulness of holiness unto ourselves and others, -- must be spoken
   unto distinctly afterward, and are, therefore, transmitted unto their
   proper place.

   Therefore, as it was before observed, it is incumbent on us, in the
   first place, to endeavour after holiness and the improvement of it,
   with respect unto the command of God that we should be holy, and
   because of it, and that especially under the consideration of it which
   we have insisted on. I know not what vain imaginations have seemed to
   possess the minds of some, that they have no need of respect unto the
   command, nor to the promises and threatenings of it, but to obey merely
   from the power and guidance of an inward principle; nay, some have
   supposed that a respect unto the command would vitiate our obedience,
   rendering it legal and servile! But I hope that darkness which hindered
   men from discerning the harmony and compliance which is between the
   principle of grace in us and the authority of the command upon us is
   much taken away from all sincere professors. It is a respect unto the
   command which gives the formal nature of obedience unto what we do; and
   without a due regard unto it there is nothing of holiness in us. Some
   would make the light of nature to be their rule; some, in what they do,
   look no farther for their measure than what carries the reputation of
   common honesty among men. He that would be holy indeed must always mind
   the command of God, with that reverence and those affections which
   become him to whom God speaks immediately. And that it may be effectual
   towards us we may consider, --

   (1.) How God hath multiplied his commands unto this purpose, to testify
   not only his own infinite care of us and love unto us, but also our
   eternal concernment in what he requires. He doth not give out unto us a
   single command that we should be holy (which yet were sufficient to
   oblige us forever), but he gives his commands unto that purpose, "line
   upon line, line upon line, precept upon precept, precept upon precept."
   He that shall but look over the Bible, and see almost every page of it
   filled with commands, or directions, or instructions for holiness,
   cannot but conclude that the mind and will of God is very much in this
   matter, and that our concernment therein is inexpressible. Nor doth God
   content himself to multiply commands in general that we should be holy,
   so as that if we have regard unto him they may never be out of our
   remembrance, but there is not any particular duty or instance of
   holiness but he hath given us especial commands for that also. No man
   can instance in the least duty that belongs directly unto it, but it
   falls under some especial command of God. We are not only, then, under
   the command of God in general, and that often reiterated unto us, in an
   awful reverence whereof we ought to walk, but, upon all occasions,
   whatever we have to do or avoid in following after holiness is
   represented unto us in especial commands to that purpose; and they are
   all of them a fruit of the love and care of God towards us. Is it not,
   then, our duty always to consider these commands, to bind them unto our
   hearts, and our hearts to them, that nothing may separate them? O that
   they might always dwell in our minds, to influence them unto an inward
   constant watch against the first disorders of our souls, that are
   unsuited to the inward holiness God requires, -- abide with us in our
   closets, and all our occasions for our good!

   (2.) We may do well to consider what various enforcements God is
   pleased to give unto those multiplied commands. He doth not remit us
   merely to their authority, but he applieth all other ways and means
   whereby they may be made effectual. Hence are they accompanied with
   exhortations, entreaties, reasonings, expostulations, promises,
   threatenings; all made use of to fasten the command upon our minds and
   consciences. God knows how slow and backward we are to receive due
   impressions from his authority, and he knows by what ways and means the
   principles of our internal faculties are apt to be wrought upon, and
   therefore applies these engines to fix the power of the command upon
   us. Were these things to be treated of severally, it is manifest how
   great a part of the Scripture were to be transcribed. I shall,
   therefore, only take a little notice of the re-enforcement of the
   command for holiness by those especial promises which are given unto
   it. I do not intend now the promises of the gospel in general, wherein,
   in its own way and place, we are interested by holiness, but such
   peculiar promises as God enforceth the command by. It is not for
   nothing that it is said that "godliness hath the promise of the life
   that now is, and of that which is to come," 1 Tim. iv. 8. There is in
   all the promises an especial respect unto it; and it gives them in whom
   it is an especial interest in all the promises.

   This is, as it were, the text which our Saviour preached his first
   sermon upon; for all the blessings which he pronounceth consist in
   giving particular instances of some parts of holiness, annexing an
   especial promise unto each of them. "Blessed," saith he, "are the pure
   in heart." Heart purity is the spring and life of all holiness. And why
   are such persons blessed? Why, saith he, "they shall see God." He
   appropriates the promise of the eternal enjoyment of God unto this
   qualification of purity of heart. So also it hath the promise of this
   life, and that in things temporal and spiritual. In things temporal, we
   may take out from amongst many that especial instance given us by the
   psalmist, "Blessed is he that considereth the poor." Wisely to consider
   the poor in their distress, so as to relieve them according to our
   ability, is a great act and duty of holiness. "He that doeth this,"
   saith the psalmist, "he is a blessed man." Whence doth that blessedness
   arise, and wherein doth it consist? It doth so in a participation of
   those especial promises which God hath annexed unto this duty even in
   this life: "The Lord will deliver him in time of trouble. The Lord will
   preserve him, and keep him alive; and he shall be blessed upon the
   earth: and thou wilt not deliver him unto the will of his enemies. The
   Lord will strengthen him upon the bed of languishing: thou wilt make
   all his bed in his sickness," Ps. xli. 1-3. Many especial promises in
   the most important concerns of this life are given unto the right
   discharge of this one duty; for godliness hath the promise of this
   life. And other instances might be multiplied unto the same purpose. It
   is so also with respect unto things spiritual. So the apostle Peter,
   having repeated a long chain of graces, whose exercise he presenteth
   unto us, adds for an encouragement, "If ye do these things ye shall
   never fall," 2 Pet. i. 10. The promise of permanency in obedience, with
   an absolute preservation from all such fallings into sin as are
   inconsistent with the covenant of grace, is affixed unto our diligence
   in holiness. And who knows not how the Scripture abounds in instances
   of this nature? That which we conclude from hence is, that together
   with the command of God requiring us to be holy, we should consider the
   promises wherewith it is accompanied (among other things) as an
   encouragement unto the cheerful performance of that obedience which the
   command itself makes necessary.

   Wherefore the force of this argument is evident and exposed unto all.
   God hath in this matter positively declared his will, interposing his
   sovereign authority, commanding us to be holy, and that on the penalty
   of his utmost displeasure; and he hath therewithal given us redoubled
   assurance (as in a case wherein we are very apt to deceive ourselves)
   that, be we else what we will or can be, without sincere holiness he
   will neither own us nor have any thing to do with us. Be our gifts,
   parts, abilities, places, dignities, usefulness in the world,
   profession, outward duties, what they will, unless we are sincerely
   holy (which we may not be and yet be eminent in all these things), we
   are not, we cannot, we shall not be, accepted with God.

   And the Holy Ghost is careful to obviate a deceit in this matter which
   he foresaw would be apt to put itself on the minds of men; for whereas
   the foundation of our salvation in ourselves, and the hinge whereon the
   whole weight of it doth turn, is our faith, men might be apt to think
   that if they have faith, it will be well enough with them, although
   they are not holy. Therefore, because this plea and pretence of faith
   is great, and apt to impose on the minds of men, who would willingly
   retain their lusts with a hope and expectation of heaven, we are
   plainly told in the Scripture that that faith which is without
   holiness, without works, without fruits, which can be so, or is
   possible that it should be so, is vain, [is] not that faith which will
   save our souls, but equivocally so called, that may perish forever with
   those in whom it is.
     __________________________________________________________________

   [141] He has had frequent occasion to refer to this passage, but see
   more especially book iv. chap. ii., on page 395 of this volume. -- Ed.
     __________________________________________________________________

Chapter IV. Necessity of holiness from God's sending Jesus Christ.

   The necessity of holiness proved from the design of God in sending
   Jesus Christ, with the ends of his mediation.

   IV. We have yet other considerations and arguments to plead unto the
   same purpose with them foregoing; for one principal end of the design
   of God in sending his Son into the world was, to recover us into a
   state of holiness, which we had lost: "For this purpose the Son of God
   was manifested, that he might destroy the works of the devil," 1 John
   iii. 8. The manifestation of the Son of God was his incarnation, 1 Tim.
   iii. 16, in order to the work which he had to accomplish in our nature;
   and this was, in general, the destruction of the works of the devil;
   and among these, the principal was the infecting of our nature and
   persons with a principle of sin and enmity against God, which was the
   effect of his temptation. And this is not done but by the introduction
   of a principle of holiness and obedience. The image of God in us was
   defaced by sin. The renovation or restoration hereof was one principal
   design of Christ in his coming. Unless this be done, there is no new
   world, no new creatures, no restoration of all things, -- no one end of
   the mediation of Christ fully accomplished. And whereas his great and
   ultimate design was to bring us unto the enjoyment of God, unto his
   eternal glory, this cannot be before, by grace and holiness, we are
   "made meet for that inheritance of the saints in light." But we shall
   consider this matter a little more distinctly.

   The exercise of the mediation of Christ is confined unto the limits of
   his threefold office. Whatever he doth for the church, he doth it as a
   priest, or as a king, or as a prophet. Now, as these offices agree in
   all the general ends of his mediation, so they differ in their acts and
   immediate objects: for their acts, it is plain, -- sacerdotal, regal,
   and prophetical acts and duties, -- are of different natures, as the
   offices themselves are unto which they appertain; and for their
   objects, the proper immediate object of the priestly office is God
   himself, as is evident both from the nature of the office and its
   proper acts. For as to the nature of the office, "every priest taken
   from among men is ordained for men in things pertaining to God, that he
   may offer both gifts and sacrifices for sins," Heb. v. 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
   object. He offered himself unto God, and with him he makes
   intercession. But the immediate object of Christ's 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.

   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 actings 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. ii. 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 for his
   offering himself a sacrifice to God as a priest, Eph. v. 2. And this he
   did not only that he might "redeem us from all 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
   conscience from dead works to serve the living God," Heb. ix. 14. There
   is a purging of sin which consists in the legal expiation of it, in
   making atonement; but the purging of a sinner, or of the conscience, is
   by real efficiency, in sanctification, which is declared to be one end
   of the oblation of Christ, chap. i. 3. So where he is said to "wash us
   from our sins in his own blood," -- namely, as shed and offered for us,
   -- Rev. i. 5, it is not only the expiation of guilt, but the
   purification of filth, that is intended.

   The way and manner how holiness is communicated unto us by virtue of
   the death and oblation of Christ, I have showed 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
   as 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, when 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.

   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 surprisals by sin,1 John ii. 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 xvii. 15, 17.

   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, and 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 i. 18, iii. 2, xvii. 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. xv. 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 all divine precepts for obedience which had
   been given before. God had from the beginning, and in an especial
   manner at the promulgation of the law on Sinai, and by 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 sense of
   them, which was, therefore, greatly veiled 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 corrupt, they
   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 Saviour 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.

   And, -- [1.] 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, -- [2.] He declares the true sense 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, Matt. v. 21, 22, 27, 28.

   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, Matt. v., vi., vii. He opened, unveiled, explained, and
   vindicated, the preceptive part of the will of God before revealed, to
   the end that by a compliance 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 when we answer it not,
   we reject that great prophet which God hath sent; to which excision is
   so severely threatened.

   (2.) The second part of this office, or of 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,
   denial of ourselves in taking up the cross, doing good for evil, with
   some others of the same kind; and how great a 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. ii. 11, 12.

   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 farther but unto outward acts; the teachings of many go no
   farther, 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, John iii. 3, 5;
   Eph. iv. 22-24. [2.] It is extensive. There is nothing in any kind
   pleasing to God, conformable to his mind, or compliant 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.

   [1.] Hereby, I say, the doctrine of Christ for universal obedience, in
   all the duties of it, comes 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 precept 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 understandings and influencing our
   affections. Hence, take any precept, general or particular, about moral
   duties, that is materially the same in the writings 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 dwelleth all the fullness of the
   Godhead bodily," and who was intrusted himself with all divine power,
   he did no more but indigitate or declare which was the person, and give
   us a command in general to hear him. And this he did with respect unto
   what he had fixed before as a fundamental ordinance of heaven, --
   namely, that when he should raise up and send the great prophet of the
   church, whosoever would not hear him should be cut off from the people.
   A compliance, 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 choice.

   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
   duties 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 xxxvi. 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. For, --

   1st. The utmost imaginations of men never reached unto that wherein the
   life and soul of holiness doth consist, -- namely, the renovation of
   our lapsed nature 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.

   2dly. 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 everyone's 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 bestiality is open, and their sentiments
   not at all to be regarded. But go a little farther, 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 measure of their practice. In these disputes did most of them
   consume their lives, without any great endeavours to express their own
   notions in their conversations. And from the same reason in part it is,
   I suppose, 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
   [as] 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 appear that Christ requires any thing of us by his
   word, that he hath taught us any thing as the prophet of the church,
   there is no doubt remains with us whether it be our duty or no.

   3dly. 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, are commensurate unto universal
   obedience and gives bounds unto it, so that there is no duty of it but
   what he hath commanded, and it is sufficient to discharge the most
   specious pleas and pretences of any thing to be a duty towards God or
   man, by 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 moralist 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 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.

   [2.] 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 such eminency in his personal ministry,
   whilst he was on the earth, as filled all men with admiration. Hence it
   is said that "he taught as one having authority, and not as the
   scribes," Matt. vii. 29; and another while "they wondered at the
   gracious words which proceeded out of his mouth," Luke iv. 22; and the
   very officers that were sent to apprehend him for preaching came away
   astonished, saying, "Never man spake like this man," John vii. 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 xii.
   37-40, as having another to fulfil in them, by them, and upon them; yet
   it is evident from the gospel that there was theion ti, 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 such power and efficacy unto it
   as that by its effects everyday 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.

   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 endeavours 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.

   [3.] 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 farther plea to the consciences of all men, whether
   they have the higher esteem of the authority of Christ the Son of God,
   or of those others whom they do admire; and let them freely take their
   choice, so they will ingenuously acknowledge what they do.

   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, and 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,
   [and] they will sooner delight the minds and fancies of men than
   benefit or profit them as to the true ends of morality or virtue.

   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 supplies 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, farther insist thereon.

   It remains that we improve these considerations unto the confirmation
   of our present argument concerning the necessity of holiness.

   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 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 any thing that Christ hath done or
   continueth to do as the mediator of the church.

   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 slumbereth 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. They cast the
   greatest dishonour on Christ and the gospel that any persons are
   capable of casting on them. Those by whom the Lord Christ is rejected
   as a seducer and the gospel as a fable do not more (I may say, not so
   much) dishonour the one and the other than 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 endeavour to represent the Lord Christ as a minister of sin,
   as one who hath procured indulgence unto men to live in their lusts and
   in rebellion against God, and the gospel as a doctrine of
   licentiousness and wickedness. What else can anyone learn from them
   concerning the one or the other? The whole language of their profession
   is, that Christ is such a Saviour, and the gospel such a law and rule,
   as that men loving sin and living in sin may be saved by them. This is
   that which hath reflected all kind of dishonour on Christian religion,
   and put a stop unto its progress in the world. These are they of whom
   our apostle makes his bitter complaint: Phil. iii. 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 "tread under their feet the blood of the
   covenant."

   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
   every one that nameth the name of Christ depart from iniquity," 2 Tim.
   ii. 19; plainly intimating that without holiness, without a 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 others 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 effects towards all on whom it hath any effect. Despisers of its
   fruits in holiness shall never have the least interest in its fruits in
   righteousness.

   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, and to live soberly, righteously,
   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 conversation 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 endeavour after a 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 that 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 that 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
   inquired 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.

   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 intrust 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 "fulfil the lusts of the flesh and of the
   mind;" 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 meantime to be in themselves worldly, proud,
   ambitious, envious, revengeful, 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.
     __________________________________________________________________

Chapter V. Necessity of holiness from our condition in this world.

   Necessity of holiness farther 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.

   V. 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 nature 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. x. 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. vii. 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
   penally gives many up to the power of others, Rom. i. 24, 26, 28; 2
   Thess. ii. 11, 12. And this he doth, not only to secure and aggravate
   their condemnation at the last day, but to give them in this world a
   recompense of their folly in themselves; for there is no greater misery
   nor slavery than to be under the power of sin.

   This proves the original depravation of our nature: The whole soul,
   filled with darkness, disorder, and confusion, being brought under the
   power of various lusts and passions, captivating the mind and will unto
   their interests, in the vilest drudgeries of servitude and bondage, no
   sooner doth the mind begin to act any thing suitably unto the small
   remainders of light in it, but it is immediately controlled by
   impetuous lusts and affections, which darken its directions and silence
   its commands. Hence is the common saying not so common as what is
   signified by it, --


   ? "Video meliora proboque,

   Deteriora sequor." ?

   [Ovid. Metam., lib. vii. 20.]

   Hence the whole soul is filled with fierce contradictions 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. iii.
   10-18. 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 Saviour declares, Matt. xv. 18, 19, so the thousandth part of what
   is conceived therein is never brought forth and acted: "From whence
   come wars 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 ye have not,"
   James iv. 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 Isaiah tells
   us that wicked men, under the power and disorder of depraved nature,
   are like "the troubled sea, when it cannot rest, whose waters cast up
   mire and dirt," and have "no peace," chap. lvii. 20, 21. The heart is
   in continual motion, is restless in its figments and imaginations, as
   the waters of the sea when it is stormy and troubled; and they are all
   evil, "only evil continually," Gen. vi. 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, Ps. lxix. 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.

   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 nature,
   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
   heighten present vanity, and treasure 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:--

   1. It is true that some are naturally of a more sedate and quiet temper
   and disposition than others are. They fall not 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 it is 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.

   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
   ebullitions 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.

   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 confusion; for our original order,
   harmony, and rectitude, consisted in the powers and inclinations of our
   minds, wills, and affections, unto regular actings towards God as our
   end and reward. Hence proceeded all that order and peace which were in
   all their faculties and their actings. Whilst 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, --

   4. The only cure and remedy of this evil condition is by holiness; for
   it must be, and 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 tranquillity 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, Eph. iv. 22-24. 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, --

   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 wars 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 any thing that occasioneth their
   trouble."

   Ans. 1. [As] 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 anyone 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.

   2. There is a difference between a confusion and a rebellion. Where
   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 disturbance and damage, but yet the whole state is not
   disordered thereby. So is it in the condition of a sanctified soul on
   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 a 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.

   3. The soul of a believer hath such 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 outcries 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 reflections of their
   consciences only; and they receive them no otherwise but as certain
   presages and predictions of future and eternal misery.

   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, James i. 15. 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
   power 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. vi. 14.

   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.

   Secondly, But it will be farther 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 of 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 indispensably 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 "fruit of the Spirit," Gal. v. 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 nature 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. i.
   6, 7. I would be far from giving countenance unto the 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 those sinful distempers,
   yea, not only of the corrupt lusts of the flesh, that are absolutely
   evil and vicious in their whole nature, but even of those natural
   infirmities and distempers of peevishness, moroseness, inclination to
   anger and passion, unsteadiness in resolution, which lust is apt to
   possess, and use unto evil and disorderly ends. And I am pressing the
   necessity of holiness, -- that is, of the increase 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. xi. 6-9.,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!

   I find there is no end of arguments that offer their service to the
   purpose in hand; I shall, therefore, waive many, and those of great
   importance, attended with an unavoidable cogency, and shut up this
   discourse with one which must not be omitted:-- In our holiness
   consists the principal part of that revenue of glory and honour which
   the Lord Christ requireth and expecteth from his disciples in this
   world. That he doth require this indispensably 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, because they are his, 1
   Cor. vi. 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, 2 Cor. v. 15; Rom. xiv. 7-9. "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. ii. 14. But we need not
   to insist hereon. To deny that we ought to glorify and honour Christ in
   the world, is to renounce him and the gospel. The sole inquiry is, how
   we may do so, and what he requireth of us to that purpose?

   Now, the sum of all that the Lord Christ expects from us in this world
   may be reduced unto these 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
   unto me in pleasant places; yea, I have a goodly heritage;" which are
   the words of Christ concerning the church, which is his lot, and the
   "portion of his inheritance," Ps. xvi. 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 dishonour
   and reproach him when we come short thereof.

   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 led; 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 unto his
   favour, and to bring us unto the enjoyment of him. This he calls all
   his disciples to avow unto and express in the world; and by their so
   doing is he glorified (and no otherwise) in a peculiar manner. A
   testimony is to be given unto and against the world, that his life was
   most holy, his doctrine most heavenly and pure, his death most precious
   and efficacious; and, consequently, that he was sent of God unto his
   great work, and was accepted of him therein. Now, all this is no
   otherwise done but by obedience unto him in holiness, as it is visible
   and fruitful; for, --

   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 unbelief 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 meantime, 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, in conformity alone 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.

   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, Tit. ii. 11, 12. And, indeed, the holy obedience of believers, as
   hath been declared at large before, is a thing quite of another kind
   than any thing in the world which, by the rules, principles, and light
   of nature, we are directed unto or instructed in. It is spiritual,
   heavenly, mysterious, filled with principles and actings of the same
   kind with those whereby our communion with God in glory unto eternity
   shall be maintained. Now, although the life of evangelical holiness be,
   in its principle, form, and chief actings, secret and hidden, hid with
   Christ in God from the eyes of the world, so that the men thereof
   neither see, nor know, nor discern the spiritual life of a believer, in
   its being, form, and power; yet there are 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, useful
   conversation of such as have expressed the power and purity of his
   doctrine in this kind.

   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 conscience 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.

   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 indispensably
   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 a holy conversation, "showing forth the
   praises of him who hath called us out of darkness into his marvellous
   light." Nay, there is more in it also; if anyone 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 dishonoured and blasphemed continually, expect
   advantage by him or mercy from him? Will men think to live in
   sensuality, pride, ambition, covetousness, malice, revenge, hatred of
   all good men, and contempt of purity, and yet to enjoy life,
   immortality, and glory by Christ? Who can sufficiently bewail the
   dreadful effects of such a horrid infatuation? God teach us all duly to
   consider, that all the glory and honour of Jesus Christ in the world,
   with respect unto us, depends on our holiness, and not on any other
   thing either that we are, have, or may 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 honour in the world; if we would not
   be found the most hateful traitors at the last day unto his crown,
   honour, and dignity; if we have any expectation of grace from him or
   advantage by him here or hereafter, -- let us labour to be "holy in all
   manner of conversation," that we may thereby adorn his doctrine,
   express his virtues and praises, and grow up into conformity and
   likeness unto him, who is the first-born and image of the invisible
   God.

   Mono Theo soteri doxa!
     __________________________________________________________________
     __________________________________________________________________

   PNEUMATOLOGIA

   or,

   a discourse concerning the Holy Spirit

   continued:

   Embracing the consideration of

   his work as the Spirit of illumination, of supplication, of
   consolation, and as the immediate author of all spiritual offices and
   gifts.
     __________________________________________________________________

                                Book VI. Part I.
     __________________________________________________________________

   The reason of faith;

   or,

   an answer unto that inquiry, "wherefore we believe the Scripture to be
   the word of God;"

   with

   the causes and nature of that faith wherewith we do so:

   wherein

   the grounds whereon the Holy Scripture is believed to be the word of
   God with faith divine and supernatural are declared and vindicated.

   By John Owen, D.D.

   If they hear not Moses and the prophets, neither will they be
   persuaded, though one rose from the dead. -- Luke xvi. 31.
     __________________________________________________________________

   London: 1677.
     __________________________________________________________________

Prefatory note.

   The subject of this treatise belongs to the office of the Holy Spirit
   in illuminating the minds of believers. It is the first part of what
   may be regarded as the sixth book in the work of our author on the
   dispensation and operations of the Spirit, and is occupied with an
   answer to the question, on what grounds, or for, what reason, we
   believe the Scripture to be the word of God. When it was published, the
   novel views of the Friends, to whom Owen frequently in his work on the
   Spirit alludes, had become extensively known. Barclay's famous "Apology
   for the True Christian Divinity" had just appeared; in which their
   views received the advantage of a scientific treatment and formal
   exhibition. The essential principle of the system is "the inward light"
   ascribed to every man, consequent upon a peculiar tenet, according to
   which the operation of the Holy Spirit in his office of illumination is
   universal, -- so universal that even where the facts of the gospel are
   utterly unknown, as in heathen countries, this light exists in every
   man, and by due submission to its guidance be would be saved. How far
   this notion was simply a mistaken recoil to an opposite extreme from
   the high views of ecclesiastical prerogative which certain divines of
   the Church of England were fond of urging, is an inquiry scarcely
   within our province. It is an instructive fact, however, that
   mysticism, in claiming a special immigration for every man, manifests
   no very remote affinity with the modern scepticism that admits the
   inspiration of Scripture, but only in such a sense as makes inspiration
   common to all authorship. However wide and vital may be the discrepancy
   in other respects between the mystic and the sceptic, in this principle
   they seem as one; and they are as one also to some extent in the
   practical tendencies it engenders, such as the disparagement of the
   Scriptures as an objective rule of faith and life. The Scriptures,
   according to the Friends, are only "a secondary rule, subordinate to
   the Spirit," or, in other words, to the inward light.

   In opposition to such principles, the authority, sufficiency, and
   infallibility, of the Scriptures, were ably proved by many writers of
   the Church of England; whose services in this department are freely
   acknowledged, in this treatise. Somewhat rationalistic in their spirit,
   however, and driven perhaps to a greater rationalism of tone by the
   fanatical excesses which they sought to rebuke, they stated the
   question in such terms as superceded the necessity of supernatural
   influence in order to the production of saving faith in the divine
   word; and even such a writer as Tillotson speaks vaguely about "the
   principles of natural religion" governing all our reasonings about the
   evidence and interpretation of revealed truth. If Owen, therefore,
   affirmed the necessity of the Spirit for the dual credence of
   revelation, he might be confounded with "the professors of the inward
   light;" and he actually was charged by divines of the class to which we
   have alluded with this and kindred errors. If, on the other hand, he
   affirmed the competency of the external evidences of revelation to
   produce a conviction of its divine authority, It might be insinuated or
   fancied that he was overlooking the work of the spirit as the source of
   faith. It is his object to show that, in truth, he was committed to
   neither extreme; that while external arguments deserve and must be
   allowed their proper weight, the faith by which we receive Scripture
   must be the same in origin and essence with the faith by which we
   receive the truths contained in it; that faith of this description
   implies the affectual illumination of the Holy Spirit; and that in this
   illumination there is no particular and internal testimony, equivalent
   to inspiration or to an immediate revelation from God, to each believer
   personally. The Spirit is the efficient cause by which faith is
   implanted; but not the objective ground on which our faith rests. The
   objective ground or reason of faith, according to our author, is "the
   authority and veracity of God revealing themselves in the Scripture and
   by it;" and Scripture must be received for its own sake, as the word of
   God, apart from external arguments and authoritative testimony. The
   grounds on which it is thus to be received resolve themselves into what
   is now known by the designation of the experimental evidence in favour
   of Christianity, -- the renewing and sanctifying effect of divine truth
   on the mind. It might be objected, that if the Spirit be requisite to
   appreciate the force of the Christian evidence, so as to acquire true
   and proper faith in Scripture as the word of God, men who do not enjoy
   spiritual enlightenment would be free from any obligation to receive it
   as divine. The treatise is fitly closed by a brief but satisfactory
   reply to this and similar objections.

   It has sometimes been questioned if Owen, with all his excellencies and
   gifts, has any claim to be regarded as an original thinker. This
   treatise of itself substantiates such a claim in his behalf. It is the
   first recognition of the experimental evidence of Christianity, -- that
   great branch in the varied evidences of our faith to which the bulk of
   plain Christians, unable to overtake or even comprehend the voluminous
   authorship on the subject of the external evidences, stand indebted for
   the clearness and strength of their religious convictions. It could not
   be the first discovery of this evidence, for its nature implies that it
   had been in operation ever since revelation dawned on the race; but
   Owen has the merit of first distinctly and formally recognising its
   existence and value. He seems to have been himself quite aware of the
   freshness and importance of the line of thought on which he had
   entered, for, anxious to his argument clear, he has himself in the
   appendix supplied an abstract and analysis of it, and accompanied it
   with some testimonies from various authors in confirmation of the
   premises on which his conclusions rest. The treatise was published in
   1677, without any division into chapters. We borrow, from a subsequent
   edition, a division of this sort, by which the steps in the reasoning
   are indicated. -- Ed.
     __________________________________________________________________

Preface.

   Having added a brief account of the design, order, and method of the
   ensuing discourse in an appendix at the close of it, I shall not here
   detain the reader with the proposal of them; yet some few things remain
   which I judge it necessary to mind him of. Be he who he will, I am sure
   we shall not differ about the weight of the argument in hand; for
   whether it be the truth we contend for or otherwise, yet it will not be
   denied but that the determination of it, and the settling of the minds
   of men about it, are of the highest concernment unto them. But whereas
   so much hath been written of late by others on this subject, any
   farther debate of it may seem either needless or unseasonable.
   Something, therefore, may be spoken to evidence that the reader is not
   imposed on by that which may absolutely fall under either of these
   characters. Had the end in and by these discourses been effectually
   accomplished, it had been altogether useless to renew an endeavour unto
   the same purpose; but whereas an opposition unto the Scripture, and the
   grounds whereon we believe it to be a divine revelation, is still
   openly continued amongst us, a continuation of the defence of the one
   and the other cannot reasonably be judged either needless or
   unseasonable. Besides, most of the discourses published of late on this
   subject have had their peculiar designs, wherein that here tendered is
   not expressly engaged: for some of them do principally aim to prove
   that we have sufficient grounds to believe the Scripture, without any
   recourse unto or reliance upon the authoritative proposal of the church
   of Rome; which they have sufficiently evinced, beyond any possibility
   of rational contradiction from their adversaries. Others have pleaded
   and vindicated those rational considerations whereby our assent unto
   the divine original of it is fortified and confirmed, against the
   exceptions and objections of such whose love of sin and resolutions to
   live therein tempt them to seek for shelter in an atheistical contempt
   of the authority of God, evidencing itself therein. But as neither of
   these are utterly neglected in the ensuing discourse, so the peculiar
   design of it is of another nature; for the inquiries managed therein,
   -- namely, What is the obligation upon us to believe the Scripture to
   be the word of God? What are the causes and what is the nature of that
   faith whereby we do so? What it rests on and is resolved into, so as to
   become a divine and acceptable duty? -- do respect the consciences of
   men immediately, and the way whereby they may come to rest and
   assurance in believing. Whereas, therefore, it is evident that many are
   often shaken in their minds with those atheistical objections against
   the divine original and authority of the Scripture which they
   frequently meet withal, [and] that many know not how to extricate
   themselves from the ensnaring questions that they are often attacked
   withal about them, -- not for want of a due assent unto them, but of a
   right understanding what is the true and formal reason of that assent,
   what is the firm basis and foundation that it rests upon, what answer
   they may directly and peremptorily give unto that inquiry, Wherefore do
   you believe the Scripture to be the word of God? -- I have endeavoured
   to give them those directions herein, that, upon a due examination,
   they will find compliant with the Scripture itself, right reason, and
   their own experience. I am not, therefore, altogether without hopes
   that this small discourse may have its use, and be given out in its
   proper season. Moreover, I think it necessary to acquaint the reader
   that, as I have allowed all the arguments pleaded by others to prove
   the divine authority of the Scripture their proper place and force, so
   where I differ in the explication of any thing belonging unto this
   subject from the conceptions of other men, I have candidly examined
   such opinions, and the arguments wherewith they are confirmed, without
   straining the words, cavilling at the expressions, or reflections on
   the persons of any of the authors of them. And whereas I have myself
   been otherwise dealt withal by many, and know not how soon I may be so
   again, I do hereby free the persons of such humours and inclinations
   from all fear of any reply from me, or the least notice of what they
   shall be pleased to write or say. Such kind of writings are of the same
   consideration with me as those multiplied false reports which some have
   raised concerning me; the most of them so ridiculous and foolish, so
   alien from my principles, practices, and course of life, as I cannot
   but wonder how any persons pretending to gravity and sobriety are not
   sensible how their credulity and inclinations are abused in the hearing
   and reception of them. The occasion of this discourse is that which, in
   the last place, I shall acquaint the reader withal. About three years
   since I published a book about the dispensation and operations of the
   Spirit of God. That book was one part only of what I designed on that
   subject. The consideration of the work of the Holy Spirit, as the
   Spirit of illumination, of supplication, of consolation, and as the
   immediate author of all spiritual offices and gifts, extraordinary and
   ordinary, is designed unto the second part of it. Hereof this ensuing
   discourse is concerning one part of his work as a Spirit of
   illumination; which, upon the earnest requests of some acquainted with
   the nature and substance of it, I have suffered to come out by itself,
   that it might be of the more common use and more easily obtained.

   May 11, 1677.
     __________________________________________________________________

   The reason of faith

   or,

   the grounds whereon the Scripture is believed to be the word of God
   with faith divine and supernaural.
     __________________________________________________________________

Chapter I.

   The subject stated -- Preliminary remarks.

   The principal design of that discourse whereof the ensuing treatise is
   a part, is to declare the work of the Holy Ghost in the illumination of
   the minds of men, -- for this work is particularly and eminently
   ascribed unto him, -- or the efficacy of the grace of God by him
   dispensed, Eph. i. 17, 18; Heb. vi. 4; Luke ii. 32; Acts xiii. 47, xvi.
   14, xxvi. 18; 2 Cor. iv. 4; 1 Pet. ii. 9. The objective cause and
   outward means of it are the subjects at present designed unto
   consideration; and it will issue in these two inquiries:--

   1. On what grounds, or for what reason, we do believe the Scripture to
   be the word of God with faith divine and supernatural, as it is
   required of us in a way of duty?

   2. How or by what means we may come to understand aright the mind of
   God in the Scripture, or the revelations that are made unto us of his
   mind and will therein?

   For by illumination in general, as it denotes an effect wrought in the
   minds of men, I understand that supernatural knowledge that any man
   hath or may have of the mind and will of God, as revealed unto him by
   supernatural means, for the law of his faith, life, and obedience. And
   this, so far as it is comprised in the first of these inquiries, is
   that whose declaration we at present design, reserving the latter unto
   a distinct discourse by itself also. Unto the former some things may be
   premised:--

   First, Supernatural revelation is the only objective cause and means of
   supernatural illumination. These things are commensurate. There is a
   natural knowledge of supernatural things, and that both theoretical and
   practical, Rom. i. 19, ii. 14, 15; and there may be a supernatural
   knowledge of natural things, 1 Kings iv. 31-34; Exod. xxxi. 2-6. But
   unto this supernatural illumination it is required both that its object
   be things only supernaturally revealed, or as supernaturally revealed,
   1 Cor. ii. 9, 10, and that it be wrought in us by a supernatural
   efficiency, or the immediate efficacy of the Spirit of God, Eph. i.
   17-19; 2 Cor. iv. 6. This David prays for, Ps. cxix. 18, glyny?,
   "Reveal,' or uncover mine eyes, bring light and spiritual understanding
   into my mind, that I may behold' (anakekalummeno prosopo), "with open
   face," or as in the Syriac, v'ph' glyt'?, "with a revealed or uncovered
   face," the veil being taken away, 2 Cor. iii. 18) wondrous things out
   of thy law.'" The light he prayed for within did merely respect the
   doctrine of the law without. This the apostle fully declares, Heb. i.
   1, 2. The various supernatural revelations that God hath made of
   himself, his mind and will, from first to last, are the sole and
   adequate object of supernatural illumination.

   Secondly, This divine external revelation was originally, by various
   ways (which we have elsewhere declared), given unto sundry persons
   immediately, partly for their own instruction and guidance in the
   knowledge of God and his will, and partly by their ministry to be
   communicated unto the church. So was it granted unto Enoch, the seventh
   from Adam, who thereon prophesied, to the warning and instruction of
   others, Jude 14, 15; and to Noah, who became thereby a preacher of
   righteousness, 2 Pet. ii. 5; and to Abraham, who thereon commanded his
   children and household to keep the way of the Lord, Gen. xviii. 19. And
   other instances of the like kind may be given, chap. iv. 26, 5:29. And
   this course did God continue a long time, even from the first promise
   to the giving of the law, before any revelations were committed to
   writing, for the space of two thousand four hundred and sixty years;
   for so long a season did God enlighten the minds of men by
   supernatural, external, immediate, occasional revelations. Sundry
   things may be observed of this divine dispensation as, --

   1. That it did sufficiently evidence itself to be from God unto the
   minds of those unto whom it was granted, and theirs also unto whom
   these revelations were by them communicated: for during this season
   Satan used his utmost endeavours to possess the minds of men with his
   delusions, under the pretence of divine, supernatural inspirations; for
   hereunto belongs the original of all his oracles and enthusiasms among
   the nations of the world. There was, therefore, a divine power and
   efficacy attending all divine revelations, ascertaining and infallibly
   assuring the minds of men of their being from God; for if it had not
   been so, men had never been able to secure themselves that they were
   not imposed on by the crafty deceits of Satan, especially in such
   revelations as seemed to contain things contrary to their reason, as in
   the command given to Abraham for the sacrificing his son, Gen. xxii. 2.
   Wherefore, these immediate revelations had not been a sufficient means
   to secure the faith and obedience of the church if they had not carried
   along with them their own evidence that they were from God. Of what
   nature that evidence was we shall afterwards inquire. For the present I
   shall only say, that it was an evidence unto faith, and not to sense;
   as is that also which we have now by the Scripture. It is not like that
   which the sun gives of itself by its light, which there needs no
   exercise of reason to assure us of, for sense is irresistibly affected
   with it; but it is like the evidence which the heavens and the earth
   give of their being made and created of God, and thereby of his being
   and power. This they do undeniably and infallibly, Ps. xix. 1, 2; Rom.
   i. 19-21. Yet it is required hereunto that men do use and exercise the
   best of their rational abilities in the consideration and contemplation
   of them. Where this is neglected, notwithstanding their open and
   visible evidence unto the contrary, men degenerate into atheism. God so
   gave out these revelations of himself as to require the exercise of the
   faith, conscience, obedience, and reason of them unto whom they were
   made; and therein they gave full assurance of their proceeding from
   him. So he tolls us that his word differeth from all other pretended
   revelations as the wheat doth from the chaff Jer. xxiii. 28. But yet it
   is our duty to try and sift the wheat from the chaff, or we may not
   evidently discern the one from the other.

   2. The things so revealed were sufficient to guide and direct all
   persons in the knowledge of their duty to God, in all that was required
   of them in a way of faith or obedience. God from the beginning gave out
   the knowledge of his will polumeros, by sundry parts and degrees; yet
   so that every age and season had light enough to guide them in the
   whole obedience required of them, and unto their edification therein.
   They had knowledge enough to enable them to offer sacrifices in faith,
   as did Abel; to walk with God, as did Enoch; and to teach their
   families the fear of the Lord, as did Abraham. The world perished not
   for want of sufficient revelation of the mind of God at any time.
   Indeed, when we go to consider those divine instructions which are upon
   record that God granted unto them, we are scarce able to discern how
   they were sufficiently enlightened in all that was necessary for them
   to believe and do; but they were unto them "as a light shining in a
   dark place." Set up but a candle in a dark room, and it will
   sufficiently enlighten it for men to attend their necessary occasions
   therein; but when the sun is risen, and shineth in at all the windows,
   the light of the candle grows so dim and useless that it seems strange
   that any could have advantage thereby. The Sun of Righteousness is now
   risen upon us, and immortality is brought to light by the gospel. If we
   look now on the revelations granted unto them of old, we may yet see
   there was light in them, which yields us little more advantage than the
   light of a candle in the sun; but unto them who lived before this Sun
   arose, they were a sufficient guide unto all duties of faith and
   obedience; for, --

   3. There was during this season a sufficient ministry for the
   declaration of the revelations which God made of himself and his will.
   There was the natural ministry of parents, who were obliged to instruct
   their children and families in the knowledge of the truth which they
   had received; and whereas this began in Adam, who first received the
   promise, and therewithal whatsoever was necessary unto faith and
   obedience, the knowledge of it could not be lost without the wilful
   neglect of parents in teaching, or of children and families in
   learning. And they had the extraordinary ministry of such as God
   intrusted new revelations withal, for the confirmation and enlargement
   of those before received; who were all of them preachers of
   righteousness unto the rest of mankind. And it may be manifested that
   from the giving of the first promise, when divine external revelations
   began to be the rule of faith and life unto the church, to the writing
   of the law, there was always alive one or other, who, receiving divine
   revelations immediately, were a kind of infallible guides unto others.
   If it was otherwise at any time, it was after the death of the
   patriarchs, before the call of Moses, during which time all things went
   into darkness and confusion; for oral tradition alone would not
   preserve the truth of former revelation. But by whomsoever these
   instructions were received, they had a sufficient outward means for
   their illumination, before any divine revelations were recorded by
   writing. Yet, --

   4. This way of instruction, as it was in itself imperfect and liable to
   many disadvantages, so through the weakness, negligence, and wickedness
   of men, it proved insufficient to retain the knowledge of God in the
   world: for under this dispensation the generality of mankind fell into
   their great apostasy from God, and betook themselves unto the conduct
   and service of the devil; of the ways, means, and degrees whereof I
   have discoursed elsewhere. [142] Hereon God also regarded them not, but
   "suffered all nations to walk in their own ways," Acts xiv. 16, "giving
   them up to their own hearts lusts," to "walk in their own counsels," as
   it is expressed, Ps. lxxxi. 12. And although this fell not out without
   the horrible wickedness and ingratitude of the world, yet there being
   then no certain standard of divine truth whereunto they might repair,
   they brake off the easier from God, through the imperfection of this
   dispensation. If it shall be said, that since the revelation of the
   will of God hath been committed unto writing men have apostatized from
   the knowledge of God, as is evident in many nations of the world which
   some time professed the gospel, but are now overrun with heathenism,
   Mohammedanism, and idolatry, I say, this hath not come to pass through
   any defect in the way and means of illumination, or the communication
   of the truth unto them, but God hath given them up to be destroyed for
   their wickedness and ingratitude; and "except we repent we shall all
   likewise perish," Rom. i. 18; 2 Thess. ii. 11, 12, Luke xiii. 3.
   Otherwise, where the standard of the word is once fixed, there is a
   constant means of preserving divine revelations, Wherefore, --

   Thirdly, God hath gathered up into the Scripture all divine revelations
   given out by himself from the beginning of the world, and all that ever
   shall be so to the end thereof, which are of general use unto the
   church, that it may be thoroughly instructed in the whole mind and will
   of God, and directed in all that worship of him and obedience unto him
   which is necessary to give us acceptance with him here, and to bring us
   unto the eternal enjoyment of him hereafter; for, -- 1. When God first
   committed the law to writing, with all those things which accompanied
   it, he obliged the church unto the use of it alone, without additions
   of any kind. Now, this he would not have done had he not expressed
   therein, -- that is, in the books of Moses, -- all that was any way
   needful unto the faith and obedience of the church: for he did not only
   command them to attend with all diligence unto his word as it was then
   written, for their instruction and direction in faith and obedience,
   annexing all sorts of promises unto their so doing, Deut. vi. 6, 7, but
   also expressly forbids them, as was said, to add any thing thereunto or
   to conjoin any thing therewith, Deut. iv. 2, xii. 32; which he would
   not have done had he omitted other divine revelations before given that
   were any way necessary unto the use of the church. As he added many new
   ones, so he gathered in all the old from the unfaithful repository of
   tradition, and fixed them in a writing given by divine inspiration. 2.
   For all other divine revelations which were given out to the church for
   its use in general under the Old Testament, they are all comprised in
   the following books thereof; nor was this, that I know of, ever
   questioned by any person pretending to sobriety, though some, who would
   be glad of any pretence against the integrity and perfection of the
   Scripture, have fruitlessly wrangled about the loss of some books,
   which they can never prove concerning any one that was certainly of a
   divine original. 3. The full revelation of the whole mind of God,
   whereunto nothing pretending thereunto is ever to be added, was
   committed unto and perfected by Jesus Christ, Heb. i. 1, 2. That the
   revelations of God made by him, whether in his own person or by his
   Spirit unto his apostles, were also by divine inspiration committed to
   writing, is expressly affirmed concerning what he delivered in his own
   personal ministry, Luke i. 4, Acts i. 1, John xx. 31, and may be proved
   by uncontrollable arguments concerning the rest of them. Hence, as the
   Scriptures of the Old Testament were shut up with a caution and
   admonition unto the church to adhere unto the law and testimony, with
   threatening of a curse unto the contrary, Mal. iv. 4-6; so the writings
   of the New Testament are closed with a curse on any that shall presume
   to add any thing more thereunto, Rev. xxii. 18. Wherefore, --

   Fourthly, The Scripture is now become the only external means of divine
   supernatural illumination, because it is the only repository of all
   divine supernatural revelation, Ps. xix. 7, 8; Isa. viii. 20; 2 Tim.
   iii. 15-17. The pretences of tradition, as a collateral means of
   preserving and communicating supernatural revelation, have been so
   often evicted of falsity that I shall not farther press their
   impeachment. Besides, I intend those in this discourse by whom it is
   acknowledged that the Bible is, as a sufficient and perfect, so the
   only treasury of divine revelations; and what hath been offered by any
   to weaken or impair its esteem, by taking off from its credibility,
   perfection, and sufficiency, as unto all its own proper ends, hath
   brought no advantage unto the church, nor benefit unto the faith of
   believers, But yet, --

   Fifthly, In asserting the Scripture to be the only external means of
   divine revelation, I do it not exclusively unto those institutions of
   God which are subordinate unto it, and appointed as means to make it
   effectual unto our souls; as, --

   1. Our own personal endeavours, in reading, studying, and meditating on
   the Scripture, that we may come unto a right apprehension of the things
   contained in it, are required unto this purpose. It is known to all how
   frequently this duty is pressed upon us, and what promises are annexed
   to the performance of it: see Deut. vi. 6, 7, xi. 18, 19; Josh. i. 8;
   Ps. i. 2, cxix.; Col. iii. 16; 2 Tim. iii. 15. Without this it is in
   vain to expect illumination by the word; and, therefore, we may see
   multitudes living and walking in extreme darkness when yet the word is
   everywhere nigh unto them. Bread, which is the staff of life, will yet
   nourish no man who doth not provide it and feed upon it; no more would
   manna, unless it was gathered and prepared. Our own nature and the
   nature of divine revelations considered, and what is necessary for the
   application of the one to the other, make this evident; for God will
   instruct us in his mind and will, as we are men, in and by the rational
   faculties of our souls. Nor is an external revelation capable of making
   any other impression on us but what is so received. Wherefore, when I
   say that the Scripture is the only external means of our illumination,
   I include therein all our own personal endeavours to come to the
   knowledge of the mind of God therein; which shall be afterwards spoken
   unto. And those who, under any pretences, do keep, drive, or persuade
   men from reading and meditating on the Scripture, do take an effectual
   course to keep them in and under the power of darkness.

   2. The mutual instruction of one another in the mind of God out of the
   Scripture is also required hereunto; for we are obliged by the law of
   nature to endeavour the good of others in various degrees, as our
   children, our families, our neighbours, and all with whom we have
   conversation. And this is the principal good, absolutely considered,
   that we can communicate unto others, -- namely, to instruct them in the
   knowledge of the mind of God. This whole duty, in all the degrees of
   it, is represented in that command, "Thou shalt teach my words
   diligently unto thy children, and shalt talk of them when thou sittest
   in thine house, and when thou walkest by the way, and when thou liest
   down, and when thou risest up," Deut. vi. 7. Thus, when our Saviour
   found his disciples talking of the things of God by the wayside, he,
   bearing unto them the person of a private man, instructed them in the
   sense of the Scripture, Luke xxiv. 26, 27, 32. And the neglect of this
   duty in the world, -- which is so great that the very mention of it, or
   the least attempt to perform it, is a matter of scorn and reproach, --
   is one cause of that great ignorance and darkness which yet abounds
   among us. But the nakedness of this folly, whereby men would be
   esteemed Christians in the open contempt of all duties of Christianity,
   will in due time be laid open.

   3. The ministry of the word in the church is that which is principally
   included in this assertion. The Scripture is the only means of
   illumination, but it becometh so principally by the application of it
   unto the minds of men in the ministry of the word: see Matt. v. 14, 15;
   2 Cor. v. 18-20; Eph. iv. 11-15; 1 Tim. iii. 15. The church and the
   ministry of it are the ordinances of God unto this end, that his mind
   and will, as revealed in the word, may be made known to the children of
   men, whereby they are enlightened. And that church and ministry whereof
   this is not the first principal design and work is neither appointed of
   God nor approved by him. Men will one day find themselves deceived in
   trusting to empty names; it is duty alone that will be comfort and
   reward, Dan. xii. 3.

   Sixthly, That the Scripture, which thus contains the whole of divine
   revelation, may be a sufficient external cause of illumination unto us,
   two things are required:--

   1. That we believe it to by a divine revelation, -- that is, the word
   of God, or a declaration of himself, his mind and will, immediately
   proceeding from him; or that it is of a pure divine original,
   proceeding neither from the folly or deceit, nor from the skill or
   honesty of men. So is it stated, 2 Pet. i. 19-21; Heb. i. 1; 2 Tim.
   iii. 16; Isa. viii. 20. It tenders no light or instruction under any
   other notion but as it comes immediately from God; "not as the word of
   men, but as it is in truth, the word of God," 1 Thess. ii. 13. And
   whatever any one may learn from or by the Scriptures under any other
   consideration, it belongeth not unto the illumination we inquire after,
   Neh. viii. 8; Isa. xxviii. 9; Hos. xiv. 9; Prov. i. 6; Ps. cxix. 34;
   Matt. xv. 16; 2 Tim. ii. 7, 1 John v. 20.

   2. That we understated the things declared in it, or the mind of God as
   revealed and expressed therein; for if it be given unto us a sealed
   book, which we cannot read, either because it is sealed or because we
   are ignorant and cannot read, whatever visions or means of light it
   hath in it, we shall have no advantage thereby, Isa. xxix. 11, 12. It
   is not the words themselves of the Scripture only, but our
   understanding them, that gives us light: Ps. cxix. 130, ptchdvryk
   y'yr?, the opening the door," "the entrance of thy word, giveth light,"
   It must be opened, or it will not enlighten. So the disciples
   understood not the testimonies of the Scripture concerning the Lord
   Christ, they were not enlightened by them, until he expounded them unto
   them, Luke xxiv. 27, 45. And we have the same instance in the eunuch
   and Philip, Acts viii. 31, 34, 35. To this very day the nation of the
   Jews have the scriptures of the Old Testament and the outward letter of
   them in such esteem and veneration that they even adore and worship
   them, yet are they not enlightened by it. And the same is fallen out
   among many that are called Christians, or they could never embrace such
   foolish opinions and practice such idolatries in worship as some of
   them do, who yet enjoy the letter of the gospel.

   And this brings me to my design, which we have been thus far making way
   unto; and it is to show that both these are from the Holy Ghost, --
   namely, that we truly believe the Scripture to be the word of God, and
   that we understand savingly the mind of God therein; both which belong
   unto our illumination.

   That which I shall First inquire into is, the way how, and the ground
   whereon, we come to believe the Scripture to be the word of God in a
   due manner: for that this is required of us in a way of duty, namely,
   that we should believe the Scripture to be the word of God with faith
   divine and supernatural, I suppose will not be denied, and it shall be
   afterwards proved; and what is the work of the Spirit of God herein
   will be our first inquiry.

   Secondly, Whereas we see by experience that all who have or enjoy the
   Scripture do not yet understand it, or come to an useful, saving
   knowledge of the mind and will of God therein revealed, our other
   inquiry shall be, how we may come to understand the word of God aright,
   and what is the work of the Spirit of God in the assistance which he
   affordeth us unto that purpose.

   With respect unto the first of these inquiries, whereunto the present
   discourse is singly designed, I affirm, That it is the work of the Holy
   Spirit to enable us to believe the Scripture to be the word of God, or
   the supernatural, immediate revelation of his mind unto us, and
   infallibly to evidence it unto our minds, so as that we may spiritually
   and savingly acquiesce therein. Some, upon a mistake of this
   proposition, do seem to suppose that we resolve all faith into private
   suggestions of the Spirit or deluding pretences thereof; and some (it
   may be) will be ready to apprehend that we confound the efficient cause
   and formal reason of faith or believing, rendering all rational
   arguments and external testimonies useless. But, indeed, there neither
   is nor shall be any occasion administered unto these fears or
   imaginations; for we shall plead nothing in this matter but what is
   consonant to the faith and judgment of the ancient and present church
   of God, as shall be fully evidenced in our progress. I know some have
   found out other ways whereby the minds of men, as they suppose, may be
   sufficiently satisfied in the divine authority of the Scripture; but I
   have tasted of their new wine and desire it not, because I know the old
   to be better, though what they plead is of use in its proper place.
     __________________________________________________________________

   [142] De Natura Theologiæ, lib. iii.
     __________________________________________________________________

Chapter II.

   What it is infallibly to believe the Scripture to be the word of God,
   affirmed.

   My design requires that I should confine my discourse unto as narrow
   bounds as possible, and I shall so do, showing, --

   I. What it is in general infallibly to believe the Scripture to be the
   word of God, and what is the ground and reason of our so doing; or,
   what it is to believe the Scripture to be the word of God, as we are
   required to believe it so to be in a way of duty:

   II. That there are external arguments of the divine original of the
   Scripture, which are effectual motives to persuade us to give an
   unfeigned assent thereunto:

   III. That yet, moreover, God requires of us that we believe them to be
   his word with faith divine, supernatural, and infallible:

   IV. Evidence the grounds and reasons whereon we do so believe, and
   ought so to do.

   Unto these heads most of what ensues in the first part of this
   discourse may be reduced.

   It is meet that we should clear the foundation whereon we build, and
   the principles whereon we do proceed, that what we design to prove may
   be the better understood by all sorts of persons, whose edification we
   intend; for these things are the equal concernment of the learned and
   unlearned. Wherefore, some things must be insisted on which are
   generally known and granted; and our first inquiry is, What it is to
   believe the Scripture to be the word of God with faith divine and
   supernatural, according as it is our duty so to do.

   1. And in our believing, or our faith, two things are to be
   considered:-- (1.) What it is that we do believe; and, (2.) Wherefore
   we do so believe it. The first is the material object of our faith, --
   namely, the things which we do believe; the latter, the formal object
   of it, or the cause and reason why we do believe them. And these things
   are distinct. The material object of our faith is the things revealed
   in the Scripture, declared unto us in propositions of truth; for things
   must be so proposed unto us, or we cannot believe them. That God is one
   in three persons, that Jesus Christ is the Son of God, and the like
   propositions of truth, are the material object of our faith, or the
   things that we do believe; and the reason why we do believe them is,
   because they are proposed in the Scripture. Thus the apostle expresseth
   the whole of what we intend: 1 Cor. xv. 3, 4, "I delivered unto you
   first of all that which I also received, how that Christ died for our
   sins according to the Scriptures; and that he was buried, and that he
   rose again the third day according to the Scriptures." Christ's death,
   and burial, and resurrection, are the things proposed unto us to be
   believed, and so the object of our faith; but the reason why we believe
   them is, because they are declared in the Scriptures: see Acts viii.
   28-38. Sometimes, indeed, this expression of "believing the
   Scriptures," by a metonymy, denotes both the formal and material
   objects of our faith, the Scriptures themselves as such, and the things
   contained in them: so John ii. 22, "They believed the Scripture, and
   the word which Jesus said;" or the things delivered in the Scripture
   and farther declared by Christ, which before they understood not. And
   they did so believe what was declared in the Scriptures because it was
   so declared in them. Both are intended in the same expression, "They
   believed the Scripture," under various considerations. So Acts xxvi.
   27. The material object of our faith, therefore, are the articles of
   our creed, by whose enumeration we answer unto that question, "What do
   we believe?" giving an account of the hope that is in us, as the
   apostle doth, Acts xxvi. 22, 23. But if, moreover, we are asked a
   reason of our faith or hope, or why we believe the things we do
   profess, as God to be one in three persons, Jesus Christ to be the Son
   of God, we do not answer, "Because so it is, for this is that which we
   believe," which were senseless; but we must give some other answer unto
   that inquiry, whether it be made by others or ourselves. The proper
   answer unto this question contains the formal reason and object of our
   faith, that which it rests upon and is resolved into; and this is that
   which we look after.

   2. We do not, in this inquiry, intend any kind of persuasion or faith
   but that which is divine and infallible; both which it is from its
   formal reason or objective cause. Men may be able to give some kind of
   reasons why they believe what they profess so to do, that will not
   suffice or abide the trial in this case, although they themselves may
   rest in them. Some, it may be, can give no other account hereof but
   that they have been so instructed by them whom they have sufficient
   reason to give credit unto, or that they have so received them by
   tradition, from their fathers. Now, whatever persuasion these reasons
   may beget in the minds of men that the things which they profess to
   believe are true, yet if they are alone, it is not divine faith whereby
   they do believe, but that which is merely human, as being resolved into
   human testimony only, or an opinion on probable arguments; for no faith
   can be of any other kind than is the evidence it reflects on or ariseth
   from. I say it is so where they are alone; for I doubt not but that
   some who have never farther considered the reason of their believing
   than the teaching of their instructors have yet that evidence in their
   own souls of the truth and authority of God in what they believe that
   with respect thereunto their faith is divine and supernatural. The
   faith of most hath a beginning and progress not unlike that of the
   Samaritans, John iv. 40-42, as shall be afterwards declared.

   3. When we inquire after faith that is infallible, or believing
   infallibly, -- which, as we shall show hereafter, is necessary in this
   case, -- we do not intend an inherent quality in the subject, as though
   he that believes with faith infallible must himself also be infallible;
   much less do we speak of infallibility absolutely, which is a property
   of God, who alone, from the perfection of his nature, can neither
   deceive nor be deceived: but it is that property or adjunct of the
   assent of our minds unto divine truths or supernatural revelations,
   whereby it is differenced from all other kinds of assent whatever. And
   this it hath from its formal object, or the evidence whereon we give
   this assent; for the nature of every assent is given unto it by the
   nature of the evidence which it proceedeth from or relieth on. This in
   divine faith is divine revelation; which, being infallible, renders the
   faith that rests on it and is resolved into it infallible also. No man
   can believe that which is false, or which may be false, with divine
   faith; for that which renders it divine is the divine truth and
   infallibility of the ground and evidence which it is built upon: but a
   man may believe that which is true infallibly so, and yet his faith not
   be infallible. That the Scripture is the word of God is infallibly
   true, yet the faith whereby a man believes it so to be may be fallible;
   for it is such as his evidence is, and no other. He may believe it to
   be so on tradition, or the testimony of the church of Rome only, or on
   outward arguments; all which being fallible, his faith is so also,
   although the things he assents unto be infallibly true. Wherefore, unto
   this faith divine and infallible it is not required that the person in
   whom it is be infallible, nor is it enough that the thing itself
   believed be infallibly true, but, moreover, that the evidence whereon
   he doth believe it be infallible also. So it was with them who received
   divine revelations immediately from God. It was not enough that the
   things revealed unto them were infallibly true, but they were to have
   infallible evidence of the revelation itself; then was their faith
   infallible, though their persons were fallible. With this faith, then,
   a man can believe nothing but what is divinely true, and therefore it
   is infallible; and the reason is, because God's veracity, who is the
   God of truth, is the only object of it (hence saith the prophet, h'mynv
   byhvh 'lhykm vt'mnv?, 2 Chron. xx. 20, -- "Believe in the Lord your
   God, so shall ye be established"); or that faith which is in God and
   his word is fixed on truth, or is infallible. Hence the inquiry in this
   ease is, What is the reason why we believe any thing with this faith
   divine or supernatural? or, What is it the believing whereof makes our
   faith divine, infallible, and supernatural? Wherefore, --

   4. The authority and veracity of God revealing the material object of
   our faith, or what it is our duty to believe, are the formal object and
   reason of our faith, from whence it ariseth and whereinto it is
   ultimately resolved; -- that is, the only reason why we do believe that
   Jesus Christ is the Son of God, that God is one single essence
   subsisting in three persons, is because that. God who is truth, the
   "God of truth," Deut. xxxii. 4, who "cannot lie," Tit. i. 2, and whose
   "word is truth," John xvii. 17, and the Spirit which gave it out is
   "truth," 1 John v. 6, hath revealed these things to be so. And our
   believing these things on that ground renders our faith divine and
   supernatural; supposing also a respect unto the subjective efficiency
   of the Holy Ghost inspiring it into our minds, whereof afterwards: or,
   to speak distinctly, our faith is supernatural, with respect unto the
   production of it in our minds by the Holy Ghost; and infallible, with
   respect unto the formal reason of it, which is divine revelation; and
   is divine, in opposition unto what is merely human, on both accounts.
   As things are proposed unto us to be believed as true, faith in its
   assent respects only the truth or veracity of God; but whereas this
   faith is required of us in a way of obedience, and is considered not
   only physically, in its nature, but morally also, as our duty, it
   respects also the authority of God, which I therefore join with the
   truth of God as the formal reason of our faith: see 2 Sam. vii. 28. And
   these things the Scripture pleads and argues when faith is required of
   us in the way of obedience. "Thus saith the Lord," is that which is
   proposed unto us as the reason why we should believe what is spoken,
   whereunto oftentimes other divine names and titles are added,
   signifying his authority who requires us to believe: "Thus saith the
   Lord God, the Holy One of Israel," Isa. xxx. 15; "Thus saith the high
   and lofty One that inhabiteth eternity, whose name is Holy," chap.
   lvii. 15; "Believe in the Lord your God," 2 Chron. xx. 20. "The word of
   the Lord" precedeth most revelations in the prophets, and other reason
   why we should believe the Scripture proposeth none, Heb. i. 1, 2; yea,
   the interposition of any other authority between the things to be
   believed and our souls and consciences, besides the authority of God,
   overthrows the nature of divine faith; -- I do not say the
   interposition of any other means whereby we should believe, of which
   sort God hath appointed many, but the interposition of any other
   authority upon which we should believe, as that pretended in and by the
   church of Rome. No men can be lords of our faith, though they may be
   "helpers of our joy."

   5. The authority and truth of God, considered in themselves absolutely,
   are not the immediate formal object of our faith, though they are the
   ultimate whereinto it is resolved; for we can believe nothing on their
   account unless it be evidenced unto us, and this evidence of them is in
   that revelation which God is pleased to make of himself, for that is
   the only means whereby our consciences and minds are affected with his
   truth and authority. We do, therefore, no otherwise rest on the truth
   and veracity of God in any thing than we rest on the revelation which
   he makes unto us, for that is the only way whereby we are affected with
   them; not "The Lord is true" absolutely, but, "Thus saith the Lord,"
   and, "The Lord hath spoken," is that which we have immediate regard
   unto. Hereby alone are our minds affected with the authority and
   veracity of God; and by what way soever it is made unto us, it is
   sufficient and able so to affect us. At first, as hath been showed, it
   was given immediately to some persons, and preserved for the use of
   others in an oral ministry; but now all revelation, as hath also been
   declared, is contained in the Scriptures only.

   6. It follows that our faith, whereby we believe any divine,
   supernatural truth, is resolved into the Scripture, as the only means
   of divine revelation, affecting our minds and consciences with the
   authority and truth of God; or, the Scripture, as the only immediate,
   divine, infallible revelation of the mind and will of God, is the first
   immediate formal object of our faith, the sole reason why and ground
   whereon we do believe the things that are revealed with faith divine,
   supernatural, and infallible. We do believe Jesus Christ to be the Son
   of God. Why do we so do? on what ground or reason? It is because of the
   authority of God commanding us so to do, and the truth of God
   testifying thereunto. But how or by what means are our minds and
   consciences affected with the authority and truth of God, so as to
   believe with respect unto them, which makes our faith divine and
   supernatural? It is alone the divine, supernatural, infallible
   revelation that he hath made of this sacred truth, and of his will that
   we should believe it. But what is this revelation, or where is it to be
   found? It is the Scripture alone, which contains the entire revelation
   that God hath made of himself, in all things which he will have us to
   believe or do. Hence, --

   7. The last inquiry ariseth, How, or on what grounds, for what reasons,
   do we believe the Scripture to be a divine revelation, proceeding
   immediately from God, or to be that word of God which is truth divine
   and infallible? Whereunto we answer, It is solely on the evidence that
   the Spirit of God, in and by the Scripture itself, gives unto us that
   it was given by immediate inspiration from God; or, the ground and
   reason whereon we believe the Scripture to be the word of God are the
   authority and truth of God evidencing themselves in and by it unto the
   minds and consciences of men. Hereon, as, whatever we assent unto as
   proposed in the Scripture, our faith rests on and is resolved into the
   veracity and faithfulness of God, so is it also in this of believing
   the Scripture itself to be the infallible word of God, seeing we do it
   on no other grounds but its own evidence that so it is.

   This is that which is principally to be proved, and therefore to
   prepare for it and to remove prejudices, something is to be spoken to
   prepare the way thereunto.
     __________________________________________________________________

Chapter III.

   Sundry convincing external arguments for divine revelation.

   There are sundry cogent arguments, which are taken from external
   considerations of the Scripture, that evince it on rational grounds to
   be from God. All these are motives of credibility, or effectual
   persuasives to account and esteem it to be the word of God. And
   although they neither are, nor is it possible they ever should be, the
   ground and reason whereon we believe it so to be with faith divine and
   supernatural; yet are they necessary unto the confirmation of our faith
   herein against temptations, oppositions, and objections. These
   arguments have been pleaded by many, and that usefully, and therefore
   it is not needful for me to insist upon them; and they are the same,
   for the substance of them, in ancient and modern writers, however
   managed by some with more learning, dexterity, and force of reasoning
   than by others. It may not be expected, therefore, that in this short
   discourse, designed unto another purpose, I should give them much
   improvement. However, I shall a little touch on those which seem to be
   most cogent, and that in them wherein, in my apprehension, their
   strength doth lie; and I shall do this to manifest that although we
   plead that no man can believe the Scriptures to be the word of God,
   with faith divine, supernatural, and infallible, but upon its own
   internal divine evidence and efficacy, yet we allow and make use of all
   those external arguments of its sacred truth and divine original which
   are pleaded by others, ascribing unto them as much weight and cogency
   as they can do, acknowledging the persuasion which they beget and
   effect to be as firm as they can pretend it to be. Only, we do not
   judge them to contain the whole of the evidence which we have for faith
   to rest on or to be resolved into; yea, not that at all which renders
   it divine, supernatural, and infallible. The rational arguments, we
   say, which are or may be used in this matter, with the human
   testimonies whereby they are corroborated, may and ought to be made use
   of and insisted on. And it is but vainly pretended that their use is
   superseded by our other assertions, as though, where faith is required,
   all the subservient use of reason were absolutely discarded, and our
   faith thereby rendered irrational. And the assent unto the divine
   original and authority of the Scriptures, which the mind ought to give
   upon them, we grant to be of as high a nature as it is pretended to be,
   -- namely, a moral certainty. Moreover, the conclusion which
   unprejudiced reason will make upon these arguments is more firm, better
   grounded, and more pleadable, than that which is built merely on the
   sole authority of any church whatever. But this we assert, that there
   is an assent of another kind unto the divine original and authority of
   the Scriptures required of us, -- namely, that of faith divine and
   supernatural. Of this none will say that it can be effected by or
   resolved into the best and most cogent of rational arguments and
   external testimonies which are absolutely human and fallible; for it
   doth imply a contradiction, to believe infallibly upon fallible
   evidence. Wherefore I shall prove, that beyond all these arguments and
   their effect upon our minds, there is an assent unto the Scripture as
   the word of God required of us with faith divine, supernatural, and
   infallible; and, therefore, there must be a divine evidence which is
   the formal object and reason of it, which alone it rests on and is
   resolved into, which shall also be declared and proved. But yet, as was
   said in the first place, because their property is to level the ground,
   and to remove the rubbish of objections out of the way, that we may
   build the safer on the sure foundation, I shall mention some of those
   which I esteem justly pleadable in this cause; and, --

   1. The antiquity of these writings, and of the divine revelation
   contained in them, is pleaded in evidence of their divine original, and
   it may be so deservedly, for where it is absolute it is unquestionable;
   that which is most ancient in any kind is most true. God himself makes
   use of this plea against idols: Isa. xliii. 10-12, "Ye are my
   witnesses, saith the Lord. I, even I, am the Lord; and beside me there
   is no saviour. I have declared, and have saved, and I have showed, when
   there was no strange god among you: therefore ye are my witnesses,
   saith the Lord, that I am God." That which he asserts is, that he alone
   is God, and no other: this he calls the people to testify by this
   argument, that he was among them as God, -- that is, in the church, --
   before any strange god was known or named. And so it is justly pleaded
   in behalf of this revelation of the mind of God in the Scripture, -- it
   was in the world long before any other thing or writing pretended to be
   given unto the same end. Whatever, therefore, ensued with the like
   design must either be set up in competition with it or opposition unto
   it, above which it hath its advantage merely from its antiquity.
   Whereas, therefore, this writing, in the first books of it, is
   acknowledged to be ancienter than any other that is extant in the
   world, or indeed that ever was so, and may be proved so to be, it is
   beyond all reasonable apprehension that it should be of human original;
   for we know how low, weak, and imperfect, all human inventions were at
   the first, how rude and unpolished in every kind, until time,
   observation, following additions and diminutions, had shaped, formed,
   and improved them. But this writing coming forth in the world
   absolutely the first in its kind, directing us in the knowledge of God
   and ourselves, was at first and at once so absolutely complete and
   perfect, that no art, industry, or wisdom of man, could ever yet find
   any just defect in it, or was able to add any thing unto it whereby it
   might be bettered or improved. Neither from the beginning would it ever
   admit of any additions unto it, but what came from the same fountain of
   divine revelation and inspiration, clearing itself, in all ages, from
   all addition and superfetation of men whatever. This at least puts a
   singular character upon this book, and represents it with such reverend
   awe and majesty that it is the highest petulancy not to pay it a sacred
   respect.

   This argument is pursued by many at large, as that which affordeth a
   great variety of historical and chronological observations; and it hath
   been so scanned and improved that nothing but the giving of it a new
   dress remains for present or future diligence. But the real force of it
   lies in the consideration of the people by and amongst whom this
   revelation first commenced in the world, and the time wherein it did
   so. When some nations had so improved and cultivated the light of
   nature as greatly to excel others in wisdom and knowledge, they
   generally looked upon the people of the Jews as ignorant and barbarous;
   and the more wise any of them conceived themselves, the more they
   despised them. And, indeed, they were utter strangers unto all those
   arts and sciences whereby the faculties of men's minds are naturally
   enlightened and enlarged; nor did they pretend unto any wisdom whereby
   to stand in competition with other nations, but only what they received
   by divine revelations. This alone God himself had taught them to look
   upon and esteem as their only wisdom before all the world, Deut. iv.
   6-8. Now, we shall not need to consider what were the first attempts of
   other nations in expressing their conceptions concerning things divine,
   the duty and happiness of man. The Egyptians and Grecians were those
   who vied for reputation in the improvement of this wisdom; but it is
   known and confessed that the utmost production of their endeavours were
   things foolish, irrational, and absurd, contrary to the being and
   providence of God, and to the light of nature, leading mankind into a
   maze of folly and wickedness. But we may consider what they attained
   unto in the fullness of time by their utmost improvement of science,
   wisdom, mutual intelligence, experience, communication, laborious
   study, and observation. When they had added and subducted to and from
   the inventions of all former ages from time immemorial, -- when they
   had used and improved the reason, wisdom, invention, and conjectures,
   of all that went before them in the study of this wisdom; and had
   discarded whatever they had found by experience unsuited to natural
   light and the common reason of mankind, -- yet it must be acknowledged
   that the apostle passeth a just censure on the utmost of their
   attainments, namely, that "they waxed vain in their imaginations," and
   that "the world by wisdom knew not God." Whence, then, was it that in
   one nation esteemed barbarous, and really so with respect unto that
   wisdom, those arts and sciences, which ennobled other nations; from
   that antiquity wherein it is not pretended that reason and wisdom had
   received any considerable improvement; without converse, communication,
   learning, or experience, -- there should at once proceed such a law,
   doctrine, and instructions concerning God and man, so stable, certain,
   uniform, as should not only incomparably excel all products of human
   wisdom unto that purpose, however advantaged by time and experience,
   but also abide invariable throughout all generations, so as that
   whatever hath been advanced in opposition unto it, or but differing
   from it, hath quickly sunk under the weight of its own unreasonableness
   and folly? This one consideration, unless men have a mind to be
   contentions, gives sufficient satisfaction that this book could have no
   other original but what it pleads for itself, -- namely, an immediate
   emanation from God.

   2. It is apparent that God in all ages hath had a great regard unto it,
   and acted his power and care in its preservation. Were not the Bible
   what it pretends to be, there had been nothing more suitable to the
   nature of God, and more becoming divine providence, than long since to
   have blotted it out of the world; for to suffer a book to be in the
   world from the "beginning of times," falsely pretending his name and
   authority, seducing so great a portion of mankind into a pernicious and
   ruinous apostasy from him, as it must do and doth if it be not of a
   divine original, and exposing inconceivable multitudes of the best,
   wisest, and soberest among them, unto all sorts of bloody miseries,
   which they have undergone in the behalf of it, seems not consonant unto
   that infinite goodness, wisdom, and care, wherewith this world is
   governed from above. But, on the contrary, whereas the malicious craft
   of Satan and the prevalent power and rage of mankind have combined and
   been set at work to the ruin and utter suppression of this book,
   proceeding sometimes so far as that there was no appearing way for its
   escape; yet, through the watchful care and providence of God, sometimes
   putting itself forth in miraculous instances, it hath been preserved
   unto this day, and shall be so to the consummation of all things. The
   event of that which was spoken by our Saviour, Matt. v. 18, doth
   invincibly prove the divine approbation of this book, as that doth its
   divine original, "Till heaven and earth pass, one jot or one tittle
   shall in no wise pass from the law." God's perpetual care over the
   Scripture for so many ages, that not a letter of it should be utterly
   lost, nothing that hath the least tendency towards its end should
   perish, is evidence sufficient of his regard unto it. Especially would
   it be so if we should consider with what remarkable judgments and
   severe reflections of vengeance on its opposers this care hath been
   managed, instances whereof might easily be multiplied. And if any will
   not ascribe this preservation of the books of the Bible, not only in
   their being, but in their purity and integrity, free from the least
   just suspicion of corruption, or the intermixture of any thing human or
   heterogeneous, unto the care of God, it is incumbent on him to assign
   some other cause proportionate to such an effect, whilst it was the
   interest of heaven and the endeavour of earth and hell to have it
   corrupted and destroyed. For my part, I cannot but judge that he that
   seeth not an hand of divine Providence stretched out in the
   preservation of this book and all that is in it, its words and
   syllables, for thousands of years, through all the overthrows and
   deluges of calamities that have befallen the world, with the weakness
   of the means whereby it hath been preserved, and the interest, in some
   ages, of all those in whose power it was to have it corrupted, -- as it
   was of the apostate churches of the Jews and Christians, -- with the
   open opposition that hath been made unto it, doth not believe there is
   any such thing as divine providence at all. It was first written in the
   very infancy of the Babylonian empire, with which it afterwards
   contemporized about nine hundred years By this monarchy, that people
   which alone had these oracles of God committed to them were oppressed,
   destroyed, and carried into captivity; but this book was then preserved
   amongst them whilst they were absolutely under the power of their
   enemies, although it condemned them and all their gods and religious
   worship, wherewith we know how horribly mankind is enraged. Satan had
   enthroned himself as the object of their worship, and the author of all
   ways of divine veneration amongst them. These they adhered unto as
   their principal interest; as all people do unto that they esteem their
   religion. In the whole world there was nothing that judged, condemned,
   opposed him or them, but this book only, which was now absolutely in
   their power. If that by any means could have been destroyed, then when
   it was in the hands of but a few, and those for the most part
   flagitious in their fives, hating the things contained in it, and
   wholly under the power of their adversaries, the interest of Satan and
   the whole world in idolatry had been secured. But, through the mere
   provision of divine care, it outlived that monarchy, and saw the ruin
   of its greatest adversaries. So it did also during the continuance of
   the Persian monarchy, which succeeded, whilst the people was still
   under the power of idolaters; against whom this was the only testimony
   in the world. By some branches of the Grecian monarchy a most fierce
   and diligent attempt was made to have utterly destroyed it; but still
   it was snatched by divine power out of the furnace, not one hair of it
   being singed, or the least detriment brought unto its perfection. The
   Romans destroyed both the people and place designed until then for its
   preservation, carrying the ancient copy of the law in triumph to Rome,
   on the conquest of Jerusalem; and whilst all absolute Power and
   dominion in the whole world, where this book was known or heard of, was
   in their hands, they exercised a rage against it for sundry ages, with
   the same success that former enemies had. From the very first, all the
   endeavours of mankind that professed an open enmity against it have
   been utterly frustrated. And whereas, also, those unto whom it was
   outwardly committed, as the Jews first, and the antichristian church of
   apostatized Christians afterwards, not only fell into opinions and
   practices absolutely inconsistent with it, but also built all their
   present and future interests on those opinions and practices; yet none
   of them durst ever attempt the corrupting of one line in it, but were
   forced to attempt their own security by a pretence of additional
   traditions, and keeping the book itself, as much as they durst, out of
   the hands and knowledge of all not engaged in the same interest with
   themselves. Whence could all this proceed but from the watchful care
   and power of divine Providence? And it is brutish folly not to believe
   that what God doth so protect did originally proceed from himself,
   seeing it pleads and pretends so to do; for every wise man will take
   more care of a stranger than a bastard falsely imposed on him unto his
   dishonour.

   3. The design of the whole, and all the parts of it, hath an impress on
   it of divine wisdom and authority: and hereof there are two parts;
   first, To reveal God unto men; and, secondly, To direct men to come
   unto the enjoyment of God. That these are the only two great concerns
   of our nature, of any rational being, were easy to prove, but that it
   is acknowledged by all those with whom I treat. Now, never did any book
   or writing in the world, any single or joint endeavours of mankind or
   invisible spirits, in the way of authority, give out a law, rule,
   guide, and light for all mankind universally in both these, -- namely,
   the knowledge of God and ourselves, -- but this book only; and it any
   other, it may be, like the Alcoran, did pretend in the least thereunto,
   it quickly discovered its own folly, and exposed itself to the contempt
   of all wise and considerate men. The only question is, how it hath
   discharged itself in this design? for if it have completely and
   perfectly accomplished it, it is not only evident that it must be from
   God, but also that it is the greatest benefit and kindness that divine
   benignity and goodness ever granted unto mankind; for without it, all
   men universally must necessarily wander in an endless maze of
   uncertainties, without ever attaining light, rest, or blessedness, here
   or hereafter. Wherefore, --

   (1.) As it takes on itself to speak in the name and authority of God,
   and delivers nothing, commands nothing, but what becomes his infinite
   holiness, wisdom, and goodness; so it makes that declaration of him, in
   his nature, being, and subsistence, with the necessary properties and
   acts thereof, his will, with all his voluntary actings or works,
   wherein we may be or are concerned, so as that we may know him aright,
   and entertain true notions and apprehensions of him, according to the
   utmost capacity of our finite, limited understanding. Neither do we
   urge his authority in this case, but here and elsewhere resort unto the
   evidence of his reasonings, compared with the event or matter of fact.
   What horrible darkness, ignorance, and blindness, was upon the whole
   world with respect unto the knowledge of God, what confusion and
   debasement of our nature ensued thereon, whilst God "suffered all
   nations to walk in their own ways, and winked at the times of their
   ignorance," the apostle declares at large, Rom. i., from the 18th verse
   to the end of the chapter. The sum is, That the only true God being
   become unknown to them, as the wisest of them acknowledged, Acts xvii.
   23, and as our apostle proved against them, the devil, that murderer
   from the beginning, and enemy of mankind, had, under various pretences,
   substituted himself in his room, and was become "the god of this
   world," as he is called, 2 Cor. iv. 4, and had appropriated all the
   religious devotion and worship of the generality of mankind unto
   himself; for "the things which the Gentiles sacrificed, they sacrificed
   to devils, and not to God," as our apostle affirms, 1 Cor. x. 20, and
   as may easily be evinced, and I have abundantly manifested it
   elsewhere. [143] It is acknowledged that some few speculative men among
   the heathen did seek after God in that horrid darkness wherewith they
   were encompassed, and laboured to reduce their conceptions and notions
   of his being unto what reason could apprehend of infinite perfections,
   and what the works of creation and providence could suggest unto them;
   -- but as they never could come unto any certainty or consistency of
   notions in their own minds, proceeding but a little beyond conjecture
   (as is the manner of them who seek after any thing in the dark), much
   less with one another, to propose any thing unto the world for the use
   of mankind in these things by common consent; so they could none of
   them either ever free themselves from the grossest practical idolatry
   in worshipping the devil, the head of their apostasy from God, or in
   the least influence the minds of the generality of mankind with any due
   apprehensions of the divine nature. This is the subject and substance
   of the apostle's disputation against them, Rom. i. In this state of
   things, what misery and cohesion the world lived in for many ages, what
   an endless labyrinth of foolish, slavish superstitions and idolatries
   it had cast itself into, I have in another discourse particularly
   declared. [144] With respect hereunto the Scripture is well called by
   the apostle Peter "a light shining in a dark place," 2 Pet. i. 19. It
   gives unto all men at once a perfect, clear, steady, uniform
   declaration of God, his being, subsistence, properties, authority,
   rule, and actings; which evidenceth itself unto the minds and
   consciences of all whom the god of this world hath not absolutely
   blinded by the power of prejudices and lusts, confirming them in an
   enmity unto and hatred of God himself. There is, indeed, no more
   required to free mankind from this horrible darkness, and enormous
   conceptions about the nature of God and the worship of idols, but a
   sedate, unprejudiced consideration of the revelation of these things in
   the books of the Scripture. We may say, therefore, to all the world,
   with our prophet, "When they say unto you, Seek unto them that have
   familiar spirits, and unto wizards that peep, and that mutter: should
   not a people seek unto their God? for the living to the dead? To the
   law and to the testimony: if they speak not according to this word, it
   is because there is no light in them," Isa. viii. 19, 20. And this,
   also, plainly manifests the Scripture to be of a divine original: for
   if this declaration of God, this revelation of himself and his will, is
   incomparably the greatest and most excellent benefit that our nature is
   capable of in this world, more needful for and more useful unto mankind
   than the sun in the firmament, as to the proper end of their lives and
   beings; and if none of the wisest men in the world, neither severally
   nor jointly, could attain unto themselves or make known unto others
   this knowledge of God, so that we may say with our apostle, that "in
   the wisdom of God the world by wisdom knew not God," 1 Cor. i. 21; and
   whereas those who attempted any such things yet "waxed vain in their
   imaginations" and conjectures, so that no one person in the world dares
   own the regulation of his mind and understanding by their notions and
   conceptions absolutely, although they had all advantages of wisdom and
   the exercise of reason above those, at least the most of them, who
   wrote and published the books of the Scripture; -- it cannot, with any
   pretence of reason, be questioned whether they were given by
   inspiration from God, as they pretend and plead. There is that done in
   them which all the world could not do, and without the doing whereof
   all the world must have been eternally miserable; and who could do this
   but God? If any one shall judge that that ignorance of God which was
   among the heathens of old, or is among the Indians at this day, is not
   so miserable a matter as we make it, or that there is any way to free
   them from it but by an emanation of light from the Scripture, he dwells
   out of my present way, upon the confines of atheism, so that I shall
   not divert unto any converse with him. I shall only add, that whatever
   notions of truth concerning God and his essence there may be found in
   those philosophers who lived after the preaching of the gospel in the
   world, or are at this day to be found among the Mohammedans or other
   false worshippers in the world, above those of the more ancient Pagans,
   they all derive from the fountain of the Scripture, and were thence by
   various means traduced.

   (2.) The second end of this doctrine is, to direct mankind in their
   proper course of living unto God, and attaining that rest and
   blessedness whereof they are capable, and which they cannot but desire.
   These things are necessary to our nature, so that without them it were
   better not to be; for it is better to have no being in the world, than,
   whilst we have it, always to wander, and never to act towards its
   proper end, seeing all that is really good unto us consists in our
   tendency thereunto and our attainment of it. Now, as these things were
   never stated in the minds of the community of mankind, but that they
   lived in perpetual confusion; so the inquiries of the philosophers
   about the chief end of man, the nature of felicity or blessedness, the
   way of attaining it, are nothing but so many uncertain and fierce
   digladiations, wherein not any one truth is asserted nor any one duty
   prescribed that is not spoiled and vitiated by its circumstances and
   ends. Besides, they never rose up so much as to a surmise of or about
   the most important matters of religion; without which it is
   demonstrable by reason that it is impossible we should ever attain the
   end for which we were made, or the blessedness whereof we are capable.
   No account could they ever give of our apostasy from God, of the
   depravation of our nature, -- of the cause, or necessary cure of it. In
   this lost and wandering condition of mankind, the Scripture presenteth
   itself as a light, rule, and guide unto all, to direct them in their
   whole course unto their end, and to bring them unto the enjoyment of
   God; and this it doth with such clearness and evidence as to dispel all
   the darkness and put an end unto all the confusion of the minds of men
   (as the sun with rising doth the shades of the night), unless they
   wilfully shut their eyes against it, "loving darkness rather than
   light, because their deeds are evil:" for all the confusion of the
   minds of men, to extricate themselves from whence they found out and
   immixed themselves in endless questions to no purpose, arose from their
   ignorance of what we were originally, of what we now are, and how we
   came so to be, by what way or means we may be delivered or relieved,
   what are the duties of life, or what is required of us in order to our
   living to God as our chiefest end, and wherein the blessedness of our
   nature doth consist. All the world was never able to give an answer
   tolerably satisfactory unto any one of these inquiries, and yet, unless
   they are all infallibly determined, we are not capable of the least
   rest or happiness above the beasts that perish. But now all these
   things are so clearly declared and stated in the Scripture that it
   comes with an evidence like a light from heaven on the minds and
   consciences of unprejudiced persons. What was the condition of our
   nature in its first creation and constitution, with the blessedness and
   advantage of that condition; how we fell from it, and what was the
   cause, what is the nature, and what the consequences and effects, of
   our present depravation and apostasy from God; how help and relief is
   provided for us herein by infinite wisdom, grace, and bounty; what that
   help is, how we may be interested in it and made partakers of it; what
   is that system of duties, or course of obedience unto God, which is
   required of us, and wherein our eternal felicity doth consist, -- are
   all of them so plainly and clearly revealed in the Scripture, as in
   general to leave mankind no ground for doubt, inquiry, or conjecture.
   Set aside inveterate prejudices from tradition, education, false
   notions, into the mould whereof the mind is cast, the love of sin, and
   the conduct of lust, -- which things have an inconceivable power over
   the minds, souls, and affections of men, -- and the light of the
   Scripture in these things is like that of the sun at noon-day, which
   shuts up the way unto all farther inquiry, and efficaciously
   necessitates unto an acquiescency in it. And, in particular, in that
   direction which it gives unto the lives of men, in order unto that
   obedience which they owe to God, and that reward which they expect from
   him, there is no instance conceivable of any thing conducing thereunto
   which is not prescribed therein, nor of any thing which is contrary
   unto it that falls not under its prohibition. Those, therefore, whose
   desire or interest it is that the bounds and differences of good and
   evil should be unfixed and confounded; who are afraid to know what they
   were, what they are, or what they shall come unto; who care to know
   neither God nor themselves, their duty nor their reward, -- may despise
   this book, and deny its divine original: others will retain a sacred
   veneration of it, as of the offspring of God.

   4. The testimony of the church may in like manner be pleaded unto the
   same purpose. And I shall also insist upon it, partly to manifest
   wherein its true nature and efficacy do consist, and partly to evince
   the vanity of the old pretence, that even we also, who are departed
   from the church of Rome, do receive the Scripture upon the authority
   thereof; whence it is farther pretended, that, on the same ground and
   reason, we ought to receive whatever else it proposeth unto us.

   (1.) The church is said to be the pillar and ground of truth, 1 Tim.
   iii. 15; which is the only text pleaded with any sobriety to give
   countenance unto the assertion of the authority of the Scripture with
   respect unto us to depend on the authority of the church. But the
   weakness of a plea to that purpose from hence hath been so fully
   manifested by many already that it needs no more to be insisted on. In
   short, it cannot be so the pillar and ground of truth that the truth
   should be, as it were, built and rest upon it as its foundation; for
   this is directly contrary to the same apostle, who teacheth us that the
   church itself is "built upon the foundation of the apostles and
   prophets, Jesus Christ himself being the chief corner-stone," Eph. ii.
   20. The church cannot be the ground of truth, and truth the ground of
   the church, in the same sense or kind. Wherefore, the church is the
   pillar and ground of truth, in that it holds up and declares the
   Scriptures and the things contained therein so to be.

   (2.) In receiving any thing from a church, we may consider the
   authority of it, or its ministry. By the authority of the church in
   this matter, we intend no more but the weight and importance that is in
   its testimony; as testimonies do vary according to the worth, gravity,
   honesty, honour, and reputation of them by whom they are given: for to
   suppose an authority, properly so called, in any church, or all the
   churches of the world, whereon our reception of the Scripture should
   depend, as that which gives it authority towards us, and a sufficient
   warranty to our faith, is a nice imagination; for the authority and
   truth of God stand not in need nor are capable of any such attestation
   from men. All they will admit of from the children of men is, that they
   do humbly submit unto them, and testify their so doing with the reasons
   of it. The ministry of the church in this matter is that duty of the
   church whereby it proposeth and declareth the Scripture to be the word
   of God, and that as it hath occasion, to all the world. And this
   ministry also may be considered either formally, as it is appointed of
   God unto this end, and blessed by him; or materially only, as the thing
   is done, though the grounds whereon it is done and the manner of doing
   it be not divinely approved.

   We wholly deny that we receive the Scripture, or ever did, on the
   authority of the church of Rome, in any sense whatever, for the reasons
   that shall be mentioned immediately. But it may be granted that,
   together with the ministry of other churches in the world, and many
   other providential means of their preservation and successive
   communication, we did de facto receive the Scriptures by the ministry
   of the church of Rome also, seeing they also were in the possession of
   them; but this ministry we allow only in the latter sense, as an actual
   means in subserviency unto God's providence, without respect unto any
   especial institution.

   And for the authority of the church in this case, in that sense wherein
   it is allowed, -- namely, as denoting the weight and importance of a
   testimony, which, being strengthened by all sorts of circumstances, may
   be said to have great authority in it, -- we must be careful unto whom
   or what church we grant or allow it: for let men assume what names or
   titles to themselves they please, yet if the generality of them be
   corrupt or flagitious in their lives, and have great secular
   advantages, which they highly prize and studiously improve, from what
   they suppose and profess the Scripture to supply them withal, be they
   called church or what you please, their testimony therein is of very
   little value, for all men may see that they have an earthly worldly,
   interest of their own therein; and it will be said that if such persons
   did know the whole Bible to be a fable (as one pope expressed himself
   that purpose), they would not forego the profession of it, unless they
   could more advantage themselves in the world another way. Wherefore,
   whereas it is manifest unto all that those who have the conduct of the
   Roman church have made, and do make to themselves, great earthly,
   temporal advantages, in honour, power, wealth, and reputation in the
   world, by their profession of the Scripture, their testimony may
   rationally be supposed to be so far influenced by self-interest as to
   be of little validity.

   The testimony, therefore, which I intend is that of multitudes of
   persons of unspotted reputation on all other accounts in the world,
   free from all possibility of impeachment, as unto any designed evil or
   conspiracy among themselves, with respect unto any corrupt end, and
   who, having not the least secular advantage by what they testified
   unto, were absolutely secured against all exceptions which either
   common reason or common usage among mankind can put in unto any witness
   whatever. And, to evidence the force that is in this consideration, I
   shall briefly represent, [1.] Who they were that gave and do give this
   testimony, in some especial instances; [2.] What they gave this
   testimony unto; [3.] How, or by what means, they did so:--

   [1.] And, in the first place, the testimony of those by whom the
   several books of the Scripture were written is to be considered. They
   all of them, severally and jointly, witnessed that what they wrote was
   received by inspiration from God. This is pleaded by the apostle Peter
   in the name of them all: 2 Pet. i. 16-21, "We have not followed
   cunningly-devised fables, when we made known unto you the power and
   coming of our Lord Jesus Christ, but were eye-witnesses of his majesty.
   For he received from God the Father honour and glory, when there came
   such a voice to him from the excellent glory, This is my beloved Son,
   in whom I am well pleased. And this voice which came from heaven we
   heard, when we were with him in the holy mount. We have also a more
   sure word of prophecy; whereunto ye do well that ye take heed, as unto
   a light that shineth in a dark place, until the day dawn, and the
   day-star arise in your hearts: knowing this first, that no prophecy of
   the Scripture is of any private interpretation. For the prophecy came
   not in old time by the will of man: but holy men of God spake as they
   were moved by the Holy Ghost." This is the concurrent testimony of the
   writers both of the Old Testament and the New, -- namely, that as they
   had certain knowledge of the things they wrote, so their writing was by
   inspiration from God. So, in particular, John beareth witness unto his
   Revelation: chap. xix. 9, xxii. 6, "These are the true and faithful
   sayings of God." And what weight is to be laid hereon is declared, John
   xxi. 24, "This is the disciple which testifieth of these things, and
   wrote these things: and we know that his testimony is true." He
   testified to the truth of what he wrote; but how was it known to the
   church, there intended, ("We know that his testimony is true,") that so
   it was indeed? He was not absolutely autopistos, or "one that was to be
   believed in merely on his own account;" yet here it is spoken in the
   name of the church with the highest assurance, "We know that his
   testimony is true." I answer, This assurance of theirs did not arise
   merely from his moral or natural endowments or holy counsels, but from
   the evidence they had of his divine inspiration; whereof we shall treat
   afterward.

   The things pleaded to give force unto this testimony, in particular,
   are all that such a testimony is capable of, and so many as would
   require a large discourse by itself to propose, discuss, and confirm
   them. But supposing the testimony they gave, I shall, in compliance
   with my own design, reduce the evidences of its truth unto these two
   considerations: 1st. Of their persons; and, 2dly. Of the manner of
   their writing:--

   1st. As to their persons, they were absolutely removed from all
   possible suspicion of deceiving or being deceived. The wit of all the
   atheistical spirits in the world is not able to fix on any one thing
   that would be a tolerable ground of any such suspicion concerning the
   integrity of witnesses, could such a testimony be given in any other
   case; and surmises in things of this nature, which have no pleadable
   ground for them, are to be looked on as diabolical suggestions or
   atheistical dreams, or at best the false imaginations of weak and
   distempered minds. The nature and design of their work; their
   unconcernment with all secular interests; their unacquaintance with one
   another; the times and places wherein the things reported by them were
   done and acted; the facility of convincing them of falsehood if what
   they wrote in matter of fact, which is the fountain of what else they
   taught, were not true; the evident certainty that this would have been
   done, arising from the known desire, ability, will, and interest, of
   their adversaries so to do, had it been possible to be effected, seeing
   this would have secured them the victory in the conflicts wherein they
   were violently engaged, and have put an immediate issue unto all that
   difference and uproar that was in the world about their doctrine; their
   harmony among themselves, without conspiracy or antecedent agreement;
   the miseries which they underwent, most of them without hope of relief
   or recompense in this world, upon the sole account of the doctrine
   taught by themselves; with all other circumstances innumerable, that
   are pleadable to evince the sincerity and integrity of any witnesses
   whatever, -- do all concur to prove that they did not follow
   cunningly-devised fables in what they declared concerning the mind and
   will of God as immediately from himself. To confront this evidence with
   bare surmises, incapable of any rational countenance or confirmation,
   is only to manifest what brutish impudence, infidelity, and atheism,
   are forced to retreat unto for shelter.

   2dly. Their style or manner of writing deserves a peculiar
   consideration; for there are impressed on it all those characters of a
   divine original that can be communicated unto such an outward adjunct
   of divine revelation. Notwithstanding the distance of the ages and
   seasons wherein they lived, the difference of the languages wherein
   they wrote, with the great variety of their parts, abilities,
   education, and other circumstances, yet there is upon the whole and all
   the parts of their writing such gravity, majesty, and authority, mixed
   with plainness of speech, and absolute freedom from all appearance of
   affectation of esteem or applause, or any thing else that derives from
   human frailty, as must excite an admiration in all that seriously
   consider them. But I have at large elsewhere insisted on this
   consideration; [145] and have also, in the same place, showed that
   there is no other writing extant in the world that ever pretended unto
   a divine original, -- as the apocryphal books under the Old Testament,
   and some fragments of spurious pieces pretended to be written in the
   days of the apostles, -- but they are, not only from their matter, but
   from the manner of their writing, and the plain footsteps of human
   artifice and weakness therein, sufficient for their own conviction, and
   do openly discover their own vain pretensions. So must every thing
   necessarily do which, being merely human, pretends unto an immediate
   derivation from God. When men have done all they can, these things will
   have as evident a difference between them as there is between wheat and
   chaff, between real and painted fire, Jer. xxiii. 28, 29.

   Unto the testimony of the divine writers themselves, we must add that
   of those who in all ages have believed in Christ through their word;
   which is the description which the Lord Jesus Christ giveth of his
   church, John xvii. 20. This is the church, -- that is, those who wrote
   the Scripture, and those who believe in Christ through their word,
   through all ages, -- which beareth witness to the divine original of
   the Scripture; and it may be added that we know this witness is true.
   With these I had rather venture my faith and eternal condition than
   with any society, any real or pretended church whatever. And among
   these there is an especial consideration to be had of those innumerable
   multitudes who, in the primitive times, witnessed this confession all
   the world over; for they had many advantages above us to know the
   certainty of sundry matters of fact which the verity of our religion
   depends upon. And we are directed unto an especial regard of their
   testimony, which is signalized by Christ himself. In the great judgment
   that is to be passed on the world, the first appearance is of "the
   souls of them that were beheaded for the witness of Jesus, and for the
   word of God," Rev. xx. 4; and there is at present an especial regard
   unto them in heaven upon the account of their witness and testimony,
   chap. vi. 9-11. These were they who, with the loss of their lives by
   the sword, and other ways of violence, gave testimony unto the truth of
   the word of God. And to reduce these things unto a natural
   consideration, who can have the least occasion to suspect all those
   persons of folly, weakness, credulity, wickedness, or conspiracy among
   themselves, which such a diffuse multitude was absolutely incapable of?
   Neither can any man undervalue their testimony but he must comply with
   their adversaries against them, who were known generally to be of the
   worst of men. And who is there that believes there is a God and an
   eternal future state that had not rather have his soul with Paul than
   Nero, with the holy martyrs than their bestial persecutors? Wherefore,
   this suffrage and testimony, begun from the first writing of the
   Scripture, and carried on by the best of men in all ages, and made
   conspicuously glorious in the primitive times of Christianity, must
   needs be with all wise men unavoidably cogent, at least unto a due and
   sedate consideration of what they bear witness unto, and sufficient to
   scatter all such prejudices as atheism or profaneness may raise or
   suggest.

   [2.] What it was they gave testimony unto is duly to be considered; and
   this was, not only that the book of the Scripture was good, holy, and
   true, in all the contents of it, but that the whole and every part of
   it was given by divine inspiration, as their faith in this matter is
   expressed, 2 Pet. i. 20, 21. On this account, and no other, did they
   themselves receive the Scripture, as also believe and yield obedience
   unto the things contained in it. Neither would they admit that their
   testimony was received if the whole world would be content to allow of
   or obey the Scripture on any other or lower terms; nor will God himself
   allow of an assent unto the Scripture under any other conception, but
   as the word which is immediately spoken by himself. Hence, they who
   refuse to give credit thereunto are said to "belie the Lord, and say,
   It is not he," Jer. v. 12; yea, to "make God a liar," 1 John v. 10. If
   all mankind should agree together to receive and make use of this book,
   as that which taught nothing but what is good, useful, and profitable
   to human society; as that which is a complete directory unto men in all
   that they need to believe or do towards God; the best means under
   heaven to bring them to settlement, satisfaction, and assurance of the
   knowledge of God and themselves; as the safest guide to eternal
   blessedness; and therefore must needs be written and composed by
   persons wise, holy, and honest above all comparison, and such as had
   such knowledge of God and his will as is necessary unto such an
   undertaking; -- yet all this answers not the testimony given by the
   church of believers in all ages unto the Scriptures. It was not lawful
   for them, it is not for us, so to compound this matter with the world.
   That the whole Scripture was given by inspiration from God, that it was
   his word, his true and faithful sayings, was that which, in the first
   place, they gave testimony unto, and we also are obliged so to do. They
   never pretended unto any other assurance of the things they professed,
   nor any other reason of their faith and obedience, but that the
   Scripture, wherein all these things are contained, was given
   immediately from God, or was his word; and, therefore, they were always
   esteemed no less traitors to Christianity who gave up their Bibles to
   persecutors than those who denied Jesus Christ.

   [3.] The manner wherein this testimony was given adds to the importance
   of it; for, -- 1st. Many of them, especially in some seasons, gave it
   in, with sundry miraculous operations. This our apostle pleadeth as a
   corroboration of the witness given by the first preachers of the gospel
   unto the truths of it, Heb. ii. 4, as the same was done by all the
   apostles together, Acts v. 32. It must be granted that these miracles
   were not wrought immediately to confirm this single truth, that the
   Scripture was given by inspiration of God; but that the end of miracles
   is to be an immediate witness from heaven, or God's attestation to
   their persons and ministry by whom they were wrought. His presence with
   them and approbation of their doctrine were publicly declared by them.
   But the miracles wrought by the Lord Christ and his apostles, whereby
   God gave immediate testimony unto the divine mission of their persons
   and infallible truth of their doctrine, might either not have been
   written, as most of them were not, or they might have been written and
   their doctrine recorded in books not given by inspiration from God.
   Besides, as to the miracles wrought by Christ himself, and most of
   those of the apostles, they were wrought among them by whom the books
   of the Old Testament were acknowledged as the oracles of God, and
   before the writing of those of the New, so that they could not be
   wrought in the immediate confirmation of the one or the other. Neither
   have we any infallible testimony concerning these miracles but the
   Scripture itself, wherein they are recorded; whence it is necessary
   that we should believe the Scripture to be infallibly true, before we
   can believe on grounds infallible the miracles therein recorded to be
   so. Wherefore, I grant that the whole force of this consideration lieth
   in this alone, that those who gave testimony to the Scripture to be the
   word of God had an attestation given unto their ministry by these
   miraculous operations, concerning which we have good collateral
   security also.

   2dly. Many of them confirmed their testimony with their sufferings,
   being not only witnesses but martyrs, in the peculiar church notion of
   that word, grounded on the Scripture, Acts xxii. 20; Rev. ii. 13, xvii.
   6.

   So far were they from any worldly advantage by the profession they made
   and the testimony they gave, as that in the confirmation of them they
   willingly and cheerfully underwent whatever is evil, dreadful, or
   destructive to human nature, in all its temporary concerns. It is,
   therefore, unquestionable that they had the highest assurance of the
   truth in these things which the mind of man is capable of. The
   management of this argument is the principal design of the apostle in
   the whole 11th chapter of the Epistle to the Hebrews; for, having
   declared the nature of faith in general, namely, that it is the
   "substance of things hoped for, and the evidence of things not seen,"
   verse 1, -- that is, such an assent unto and confidence of invisible
   things, things capable of no demonstration from sense or reason, as
   respects divine revelation only, whereinto alone it is resolved, -- for
   our encouragement thereunto and establishment therein, he produceth a
   long catalogue of those who did, suffered, and obtained great things
   thereby. That which he principally insists upon is, the hardships,
   miseries, cruelties, tortures, and several sorts of deaths, which they
   underwent, especially from verse 33 to the end. These he calleth a
   "cloud of witnesses," wherewith "we are compassed about," chap. xii. 1,
   giving testimony unto what we do believe, that is, divine revelation,
   and in an especial manner to the promises therein contained, unto our
   encouragement in the same duty, as he there declares. And certainly
   what was thus testified unto by so many great, wise, and holy persons,
   and that in such a way and manner, hath as great an outward evidence of
   its truth as any thing of that nature is capable of in this world.

   3dly. They gave not their testimony casually, or on some extraordinary
   occasion only, or by some one solemn act, or in some one certain way,
   as other testimonies are given, nor can be given otherwise; but they
   gave their testimony in this cause in their whole course, in all that
   they thought, spake, or did in the world, and in the whole disposal of
   their ways, lives, and actions, -- as every true believer continueth to
   do at this day. For a man, when he is occasionally called out, to give
   a verbal testimony unto the divine original of the Scripture, ordering
   in the meantime the whole course of his conversation, his hopes,
   designs, aims, and ends, without any eminent respect or regard unto it,
   his testimony is of no value, nor can have any influence on the minds
   of sober and considerate men. But when men do manifest and evince that
   the declaration of the mind of God in the Scripture hath a sovereign
   divine authority over their souls and consciences, absolutely and in
   all things, then is their witness cogent and efficacious. There is to
   me a thousand times more force and weight in the testimony to this
   purpose of some holy persons, who universally and in all things, with
   respect unto this world and their future eternal condition, in all
   their thoughts, words, actions, and ways, do really experiment in
   themselves, and express to others, the power and authority of this word
   of God in their souls and consciences, living, doing, suffering, and
   dying in peace, assurance of mind, and consolation thereon, than in the
   verbal declaration of the most splendid, numerous church in the world,
   who evidence not such an inward sense of its power and efficacy. There
   is, therefore, that force in the real testimony which hath been given
   in all ages, by all this sort of persons, not one excepted, unto the
   divine authority of the Scripture, that it is highly arrogant for any
   one to question the truth of it without evident convictions of its
   imposture; which no person of any tolerable sobriety did ever yet
   pretend unto.

   5. I shall add, in the last place, the consideration of that success
   which the doctrine derived solely from the Scripture, and resolved
   thereinto, hath had in the world upon the minds and lives of men,
   especially upon the first preaching, of the gospel. And two things
   offer themselves hereon immediately unto our consideration:-- (1.) The
   persons by whom this doctrine was successfully carried on in the world;
   and, (2.) The way and manner of the propagation of it; both which the
   Scripture takes notice of in particular, as evidences of that divine
   power which the word was really accompanied withal. (1.) For the
   persons unto whom this work was committed, I mean the apostles and
   first evangelists, were, as to their outward condition in the world,
   poor, low, and every way despised; and as unto the endowments of their
   minds, destitute of all those abilities and advantages which might give
   them either reputation or probability of success in such an
   undertaking.

   This the Jews marked in them with contempt, Acts iv. 13; and the
   Gentiles also generally despised them on the same account. As they
   afforded our apostle no better title than that of a "babbler," chap.
   xvii. 18, so for a long time they kept up the public vogue in the
   world, that Christianity was the religion of idiots and men illiterate.
   But God had another design in this order of things, which our apostle
   declares upon an admission of the inconsiderable meanness of them unto
   whom the dispensation of the gospel was committed: 2 Cor. iv. 7, "We
   have this treasure in earthen vessels, that the excellency of the power
   may be of God, and not of us." The reason why God would make use of
   such instruments only in so great a work was, that through their
   meanness his own glorious power might be more conspicuous. There is
   nothing more common among men, or more natural unto them, than to
   admire the excellencies of those of their own race and kind, and a
   willingness to have all evidences of a divine, supernatural power
   clouded and hidden from them. If, therefore, there had been such
   persons employed as instruments in this work, whose powers, abilities,
   qualifications, and endowments, might have been probably pretended as
   sufficient, and the immediate causes of such an effect, there would
   have been no observation of the divine power and glory of God. But he
   who is not able to discern them in the bringing about of so mighty a
   work by means so disproportionate thereunto, is under the power of the
   unrelievable prejudices intimated by our apostle in this case, 2 Cor.
   iv. 3, 4.

   (2.) The means which were to be used unto this end, -- namely, the
   subduing of the world unto the faith and obedience of the gospel, so
   erecting the spiritual kingdom of Christ in the minds of men who before
   were under the power and dominion of his adversary, -- must either be
   force and arms, or eloquence, in plausible, persuasive reasonings. And
   mighty works have been wrought by the one and the other of them By the
   former have empires been set up and established in the world, and the
   superstition of Mohammed imposed on many nations. And the latter also
   hath had great effects on the minds of many. Wherefore, it might have
   been expected that those who had engaged themselves in so great a
   design and work as that mentioned should betake themselves unto the one
   or other of these means and ways; for the wit of man cannot contrive
   any way unto such an end but what may be reduced unto one of these two,
   seeing neither upon the principles of nature nor on the rules of human
   wisdom or policy can any other be imagined. But even both these ways
   were abandoned by them, and they declared against the use of either of
   them: for as outward force, power, and authority, they had none, the
   use of all carnal weapons being utterly inconsistent with this work and
   design; so the other way, of persuasive orations, of enticing words, of
   alluring arts and eloquence, with the like effects of human wisdom and
   skill, were all of them studiously declined by them in this work, as
   things extremely prejudicial to the success thereof, 1 Cor. ii. 4, 5.
   But this alone they betook themselves unto, -- they went up and down,
   preaching to Jews and Gentiles "that Jesus Christ died for our sins,
   and rose again, according to the Scriptures," chap. xv. 3, 4. And this
   they did by virtue of those spiritual gifts which were the hidden
   powers of the world to come, whose nature, virtue, and power, others
   were utterly unacquainted withal. This preaching of theirs, this
   preaching of the cross, both for the subject-matter and manner of it,
   without art, eloquence, or oratory, was looked on as a marvellous
   foolish thing, a sweaty kind of babbling, by all those who had got any
   reputation of learning or cunning amongst men. This our apostle at
   large discourseth, 1 Cor. i. 17-31. In this state of things, every
   thing was under as many improbabilities of success, unto all rational
   conjectures, as can be conceived. Besides, together with the doctrine
   of the gospel that they preached, which was new and uncouth unto the
   world, they taught observances of religious worship, in meetings,
   assemblies, or conventicles, to that end, which all the laws in the
   world did prohibit, Acts xvi. 21, xviii. 13. Hereupon, no sooner did
   the rulers and governors of the world begin to take notice of them and
   what they did, but they judged that it all tended to sedition, and that
   commotions would ensue thereon. These things enraged the generality of
   mankind against them and their converts; who therefore made havoc of
   them with incredible fury. And yet, notwithstanding all these
   disadvantages, and against all these oppositions, their doctrine
   prevailed to subdue the world to the obedience thereof. And there may
   be added unto all these things one or two considerations from the state
   of things at that time in the world, which signalize the quality of
   this work, and manifest it to have been of God; as, --

   [1.] That in the New Testament, the writers of it do constantly
   distribute all those with whom they had to do in this world into Jews
   and Greeks, which we render Gentiles, the other nations of the world
   coming under that denomination because of their preeminence on various
   accounts. Now, the Jews at that time were in solidum possessed of all
   the true religion that was in the world, and this they boasted of as
   their privilege, bearing up themselves with the thought and reputation
   of it everywhere and on all occasions; it being at that time their
   great business to gain proselytes unto it, whereon also their honour
   and advantage did depend. The Greeks, on the other side, were in as
   full a possession of arts, sciences, literature, and all that which the
   world calls "wisdom," as the Jews were of religion; and they had also a
   religion, received by a long tradition of their fathers, from time
   immemorial, which they had variously cultivated and dressed with
   mysteries and ceremonies, unto their own complete satisfaction.
   Besides, the Romans, who were the ruling part of the Gentiles, did
   ascribe all their prosperity and the whole raising of their stupendous
   empire to their gods and the religious worship they gave unto them; so
   that it was a fundamental maxim in their policy and rule, that they
   should prosper or decay according as they observed or were negligent in
   the religion they received; as, indeed, not only those who owned the
   true God and his providence, but, before idolatry and superstition had
   given place unto atheism, all people did solemnly impute all their
   achievements and successes unto their gods, as the prophet speaks of
   the Chaldeans, Hab. i. 11; and he who first undertook to record the
   exploits of the nations of the world doth constantly assign all their
   good and evil unto their gods, as they were pleased or provoked. The
   Romans, in especial, boasted that their religion was the cause of their
   prosperity: "Pietate et religione atque hâc una sapientia, quod deorum
   immortalium numine omnia regi gubernarique perspeximus, omnes gentes
   nationesque superamus," says their great oracle [orator?] Orat. de Har.
   Resp., 9. And Dionysius of Halicarnassus, a great and wise historian,
   giving an account of the religion of the Romans and the ceremonies of
   their worship, affirms that he doth it unto this end, "that those who
   have been ignorant of the Roman piety should cease to wonder at their
   prosperity and successes in all their wars, seeing, by reason of their
   religion, they had the gods always propitious and succourable unto
   them," Antiq. Rom. lib. ii. The consideration hereof made them so
   obstinate in their adherence unto their present religion, that when,
   after many ages and hundreds of years, some books of Numa, their second
   king, and principal establisher of their commonwealth, were
   occasionally found, instead of paying them any respect, they ordered
   them to be burnt, because one who had perused them took his oath that
   they were contrary to their present worship and devotion! And this was
   that which, upon the declension of their empire, after the prevalency
   of the Christian religion, those who were obstinate in their Paganism
   reflected severely upon the Christians; the relinquishment of their old
   religion they fiercely avowed to be the cause of all their calamities;
   -- in answer unto which calumny, principally, Austin wrote his
   excellent discourse, De Civitate Dei.

   In this state of things the preachers of the gospel come among them,
   and not only bring a new doctrine, under all the disadvantages before
   mentioned, and, moreover, that he who was the head of it was newly
   crucified by the present powers of the earth for a malefactor, but also
   such a doctrine as was expressly to take away the religion from the
   Jews, and the wisdom from the Greeks, and the principal maxim of polity
   from the Romans, whereon they thought they had raised their empire! It
   were easy to declare how all those sects were engaged, in worldly
   interest, honour, reputation, and principles of safety, to oppose,
   decry, condemn, and reject, this new doctrine. And if a company of
   sorry craftsmen were able to fill a whole city with tumult and uproar
   against the gospel, as they did when they apprehended it would bring in
   a decay of their trade, Acts xix. 23-41, what can we think was done in
   all the world by all those who were engaged and enraged by higher
   provocations? It was as death to the Jews to part with their religion,
   both on the account of the conviction they had of its truth and the
   honour they esteemed to accrue to themselves thereby; and for the
   Greeks to have that wisdom, which they and their forefathers had been
   labouring in for so many generations, now to be all rejected as an
   impertinent foolery by the sorry preachments of a few illiterate
   persons, it raised them unto the highest indignation; and the Romans
   were wise enough to secure the fundamental maxim of their state.

   Wherefore the world seemed very sufficiently fortified against the
   admission of this new and strange doctrine, on the terms whereon it was
   proposed. There can be no danger, sure, that ever it should obtain any
   considerable progress. But we know that things fell out quite
   otherwise; religion, wisdom, and power, with honour, profit, interest,
   reputation, were all forced to give way to its power and efficacy.

   [2.] The world was at that time in the highest enjoyment of peace,
   prosperity, and plenty, that ever it attained from the entrance of sin;
   and it is known how from all these things is usually made provision for
   the flesh to fulfil the lusts thereof. Whatever the pride, ambition,
   covetousness, sensuality, of any persons could carry them forth to lust
   after, the world was full of satisfactions for; and most men lived, as
   in the eager pursuit of their lusts, so in a full supply of what they
   did require. In this condition the gospel is preached unto them,
   requiring at once, and that indispensably, a renunciation of all those
   worldly lusts which before had been the salt of their lives If men
   designed any compliance with it or interest in it, their pride,
   ambition, luxury, covetousness, sensuality, malice, revenge, must all
   be mortified and rooted up. Had it only been a new doctrine and
   religion, declaring that knowledge and worship of God which they had
   never heard of before, they could not but be very wary in giving it
   entertainment; but when withal it required, at the first instant, that
   for its sake they should "pull out their right eyes, and cut off their
   right hands," to part with all that was dear and useful unto them, and
   which had such a prevalent interest in their minds and affections as
   corrupt lusts are known to have, this could not but invincibly fortify
   them against its admittance. But yet this also was forced to give
   place, and all the fortifications of Satan therein were, by the power
   of the word, cast to the ground, as our apostle expresseth it, 2 Cor.
   x. 4, 5, where he gives an account of that warfare whereby the world
   was subdued to Christ by the gospel. Now, a man that hath a mind to
   make himself an instance of conceited folly and pride, may talk as
   though there was in all this no evidence of divine power giving
   testimony to the Scripture and the doctrine contained in it; but the
   characters of it are so legible unto every modest and sedate prospect
   that they leave no room for doubt or hesitation.

   But the force of the whole argument is liable unto one exception of no
   small moment, which must, therefore, necessarily be taken notice of and
   removed: for whereas we plead the power, efficacy, and prevalency of
   the gospel in former days, as a demonstration of its divine original,
   it will be inquired "whence it is that it is not still accompanied with
   the same power, nor doth produce the same effects; for we see the
   profession of it is now confined to narrow limits in comparison of what
   it formerly extended itself unto, neither do we find that it gets
   ground anywhere in the world, but is rather more and more straitened
   every day. Wherefore, either the first prevalency that is asserted unto
   it, and argued as an evidence of its divinity, did indeed proceed from
   some other accidental causes, in an efficacious though unseen
   concurrence, and was not by an emanation of power from itself; or the
   gospel is not at present what it was formerly, seeing it hath not the
   same effect upon or power over the minds of men as that had of old. We
   may, therefore, suspend the pleading of this argument from what was
   done by the gospel formerly, lest it reflect disadvantage upon what we
   profess at present."

   Ans. 1. Whatever different events may fall out in different seasons,
   yet the gospel is the same as ever it was from the beginning. There is
   not another book, containing another doctrine, crept into the world
   instead of that once delivered unto the saints; and whatever various
   apprehensions men may have, through their weakness or prejudices,
   concerning the things taught therein, yet are they in themselves
   absolutely the same that ever they were, and that without the loss or
   change of a material word or syllable in the manner of their delivery.
   This I have proved elsewhere, and it is a thing capable of the most
   evident demonstration. Wherefore, whatever entertainment this gospel
   meets withal at present in the world, its former prevalency may be
   pleaded in justification of its divine original.

   2. The cause of this event lies principally in the sovereign will and
   pleasure of God; for although the Scripture be his word, and he hath
   testified it so to be by his power, put forth and exerted in
   dispensations of it unto men, yet is not that divine power included or
   shut up in the letter of it, so that it must have the same effect
   wherever it comes. We plead not that there is absolutely in itself, its
   doctrine, the preaching or preachers thereof, such a power, as it were
   naturally and physically, to produce the effects mentioned; but it is
   an instrument in the hand of God unto that work which is his own, and
   he puts forth his power in it and by it as it seems good unto him. And
   if he do at any time so put forth his divine power in the
   administration of it, or in the use of this instrument, as that the
   great worth and excellency of it shall manifest itself to be from him,
   he giveth a sufficient attestation of it. Wherefore, the times and
   seasons of the prevalency of the gospel in the world are in the hand
   and at the sovereign disposal of God; and as he is not obliged (for
   "who hath known the mind of the Lord, or who hath been his
   counsellor?") to accompany it with the same power at all times and
   seasons, so the evidence of his own power going along with it at any
   time, whilst under an open claim of a divine original, is an
   uncontrollable approbation of it. Thus, at the first preaching of the
   word, to fulfil the promises made unto the fathers from the foundation
   of the world, to glorify his Son Jesus Christ, and the gospel itself
   which he had revealed, he put forth that effectual divine power in its
   administration, whereby the world was subdued unto the obedience of it;
   and the time will come when he will revive the same work of power and
   grace, to retrieve the world into a subjection to Jesus Christ. And
   although he doth not in these latter ages cause it to run and prosper
   among the nations of the world who have not as yet received it, as he
   did formerly, yet, considering the state of things at present among the
   generality of mankind, the preservation of it in that small remnant by
   whom it is obeyed in sincerity is a no less glorious evidence of his
   presence with it and care over it than was its eminent propagation in
   days of old.

   3. The righteousness of God is in like manner to be considered in these
   things: for whereas he had granted the inestimable privilege of his
   word unto many nations, they, through their horrible ingratitude and
   wickedness, detained the truth in unrighteousness, so that the
   continuance of the gospel among them was no way to the glory of God,
   no, nor yet unto their own advantage; for neither nations nor persons
   will ever be advantaged by an outward profession of the gospel whilst
   they live in a contradiction and disobedience to its precepts, yea,
   nothing can be more pernicious to the souls of men. This impiety God is
   at this day revenging on the nations of the world, having utterly cast
   off many of them from the knowledge of the truth, and given up others
   unto "strong delusions to believe lies," though they retain the
   Scriptures and outward profession of Christianity. How far he may
   proceed in the same way of righteous vengeance towards other nations
   also we know not, but ought to tremble in the consideration of it. When
   God first granted the gospel unto the world, although the generality of
   mankind had greatly sinned against the light of nature, and had
   rejected all those supernatural revelations that at any time had been
   made unto them, yet had they not sinned against the gospel itself nor
   the grace thereof. It pleased God, therefore, to wink at and pass over
   that time of their ignorance, so as that his justice should not be
   provoked by any of their former sins to withhold from them the efficacy
   of his divine power in the administration of the gospel, whereby he
   "called them to repentance." But now, after that the gospel hath been
   sufficiently tendered unto all nations, and hath, either as unto its
   profession or as unto its power, with the obedience that it requires,
   been rejected by the most of them, things are quite otherwise stated.
   It is from the "righteous judgment of God," revenging the sins of the
   world against the gospel itself, that so many nations are deprived of
   it, and so many left obstinate in its refusal. Wherefore, the present
   state of things doth no way weaken or prejudice the evidence given unto
   the Scripture by that mighty power of God which accompanied the
   administration of it in the world. For what hath since fallen out,
   there are secret reasons of sovereign wisdom, and open causes in divine
   justice, whereunto it is to be assigned.

   These things I have briefly called over, and not as though they were
   all of this kind that may be pleaded, but only to give some instances
   of those external arguments whereby the divine authority of the
   Scripture may be confirmed.

   Now, these arguments are such as are able of themselves to beget in the
   minds of men sober, humble, intelligent, and unprejudiced, a firm
   opinion, judgment, and persuasion, that the Scripture doth proceed from
   God. Where persons are prepossessed with invincible prejudices,
   contracted by a course of education, wherein they have imbibed
   principles opposite and contrary thereunto, and have increased and
   fortified them by some fixed and hereditary enmity against all those
   whom they know to own the divinity of the Scripture, -- as it is with
   Mohammedans and some of the Indians, -- these arguments, it may be,
   will not prevail immediately to work or effect their assent. It is so
   with respect unto them also who, out of love unto and delight in those
   ways of vice, sin, and wickedness, which are absolutely and severely
   condemned in the Scripture, without the least hope of a dispensation
   unto them that continue under the power of them, will not take these
   arguments into due consideration. Such persons may talk and discourse
   of them, but they never weigh them seriously, according as the
   importance of the cause doth require; for if men will examine them as
   they ought, it must be with a sedate judgment that their eternal
   condition depends upon a right determination of this inquiry. But [as]
   for those who can scarce get liberty from the service and power of
   their lusts seriously to consider what is their condition, or what it
   is like to be, it is no wonder if they talk of these things, after the
   manner of these days, without any impression on their minds and
   affections, or influence on the practical understanding. But our
   inquiry is after what is a sufficient evidence for the conviction of
   rational and unprejudiced persons, and the defeating of objections to
   the contrary; which these and the like arguments do every way answer.

   Some think fit here to stay, -- that is, in these or the like external
   arguments, or rational motives of faith, such as render the Scriptures
   so credible as that it is an unreasonable thing not to assent unto
   them. "That certainty which may be attained on these arguments and
   motives is," as they say, "the highest which our minds are capable of
   with respect unto this object, and therefore includes all the assent
   which is required of us unto this proposition, That the Scriptures are
   the word of God,' or all the faith whereby we believe them so to be."
   When I speak of these arguments, I intend not them alone which I have
   resisted on, but all others also of the same kind, some whereof have
   been urged and improved by others with great diligence; for in the
   variety of such arguments as offer themselves in this cause, every one
   chooseth out what seems to him most cogent, and some amass all that
   they can think on. Now, these arguments, with the evidence tendered in
   them, are such as nothing but perverse prejudice can detain men from
   giving a firm assent unto; and no more is required of us but that,
   according to the motives that are proposed unto us, and the arguments
   used to that purpose, we come unto a judgment and persuasion, called a
   moral assurance, of the truth of the Scripture, and endeavour to yield
   obedience unto God accordingly.

   And it were to be wished that there were more than it is feared there
   are who were really so affected with these arguments and motives, for
   the truth is, tradition and education practically bear the whole sway
   in this matter. But yet, when all this is done, it will be said that
   all this is but a mere natural work, whereunto no more is required but
   the natural exercise and acting of our own reason and understanding;
   that the arguments and motives used, though strong, are human and
   fallible, and, therefore, the conclusion we make from them is so also,
   and wherein we may be deceived; that an assent grounded and resolved
   into such rational arguments only is not faith in the sense of the
   Scripture; in brief, that it is required that we believe the Scriptures
   to be the word of God with faith divine and supernatural, which cannot
   be deceived. Two things are replied hereunto:--

   1. "That where the things believed are divine and supernatural, so is
   the faith whereby we believe them or give our assent unto them. Let the
   motives and arguments whereon we give our assent be of what kind they
   will, so that the assent be true and real, and the things believed be
   divine and supernatural, the faith whereby we believe is so also." But
   this is all one as if, in things natural, a man should say our sight is
   green when we see that which is so, and blue when we see that which is
   blue. And this would be so in things moral, if the specification of
   acts were from their material objects; but it is certain that they are
   not of the same nature always with the things they are conversant
   about, nor are they changed thereby from what their nature is in
   themselves, be it natural or supernatural, human or divine. Now, things
   divine are only the material object of our faith, as hath been showed
   before; and by an enumeration of them do we answer unto the question,
   "What is it that ye do believe?" But it is the formal object or reason
   el all our acts from whence they are denominated, or by which they are
   specified. And the formal reason of our faith, assent, or believing, is
   that which prevails with us to believe, and on whose account we do so,
   wherewith we answer unto that question, "Why do ye believe?" If this be
   human authority, arguments highly probable but absolutely fallible,
   motives cogent but only to beget a moral persuasion, whatever we do
   believe thereon, our faith is human, fallible, and a moral assurance
   only. Wherefore it is said, --

   2. "That this assent is sufficient, all that is required of us, and
   contains in it all the assurance which our minds are capable of in this
   matter; for no farther evidence or assurance is in any case to be
   inquired after than the subject-matter will bear. And so is it in this
   case, where the truth is not exposed to sense, nor capable of a
   scientifical demonstration, but must be received upon such reasons and
   arguments as carry it above the highest probability, though they leave
   it beneath science, or knowledge, or infallible assurance, if such a
   persuasion of mind there be."

   But yet I must needs say, that although those external arguments,
   whereby learned and rational men have proved, or may yet farther prove,
   the Scripture to be a divine revelation given of God, and the doctrine
   contained in it to be a heavenly truth, are of singular use for the
   strengthening of the faith of them that do believe, by relieving the
   mind against temptations and objections that will arise to the
   contrary, as also for the conviction of gainsayers; yet to say that
   they contain the formal reason of that assent which is required of us
   unto the Scripture as the word of God, that our faith is the effect and
   product of them, which it rests upon and is resolved into, is both
   contrary to the Scripture, destructive of the nature of divine faith,
   and exclusive of the work of the Holy Ghost in this whole matter.

   Wherefore, I shall do these two things before I proceed to our
   principal argument designed:-- 1. I shall give some few reasons,
   proving that the faith whereby we believe the Scripture to be the word
   of God is not a mere firm moral persuasion, built upon external
   arguments and motives of credibility, but is divine and supernatural,
   because the formal reason of it is so also. 2. I shall show what is the
   nature of that faith whereby we do or ought to believe the Scripture to
   be the word of God, what is the work of the Holy Spirit about it, and
   what is the proper object of it. In the first I shall be very brief,
   for my design is to strengthen the faith of all, and not to weaken the
   opinions of any.
     __________________________________________________________________

   [143] Theologoumena etc., lib. ii. cap. 1, sect. 11.

   [144] Ubi supra, lib. iii. cap. 3, de origine et progressu idololatriæ.

   [145] Exercitat. on the Epist. to the Heb., Exer. i.
     __________________________________________________________________

Chapter IV.

   Moral certainty, the result of external arguments, insufficient.

   1. Divine revelation is the proper object of divine faith. With such
   faith we can believe nothing but what is so, and what is so can be
   received no otherwise by us. If we believe it not with divine faith, we
   believe it not at all. Such is the Scripture, as the word of God,
   everywhere proposed unto us, and we are required to believe, -- that
   is, first to believe it so to be, and then to believe the things
   contained in it; for this proposition, "That the Scripture is the word
   of God," is a divine revelation, and so to be believed. But God nowhere
   requires, nor ever did, that we should believe any divine revelation
   upon such grounds, much less on such grounds and motives only. They are
   left unto us as consequential unto our believing, to plead with others
   in behalf of what we profess, and for the justification of it unto the
   world. But that which he requires our faith and obedience unto, in the
   receiving of divine revelations, whether immediately given and declared
   or as recorded in the Scripture, is his own authority and veracity: "I
   am the Lord;" "Thus saith the high and lofty One;" "Thus saith the
   Lord;" "To the law and to the testimony;" "This is my beloved Son, hear
   ye him;" "All Scripture is given by inspiration of God;" "Believe in
   the Lord and his prophets." This alone is that which he requires us to
   resolve our faith into. So when he gave unto us the law of our lives,
   the eternal and unchangeable rule of our obedience unto him, in the ten
   commandments, he gives no other reason to oblige us thereunto but this
   only, "I am the Lord thy God." The sole formal reason of all our
   obedience is taken from his own nature and our relation unto him; nor
   doth he propose any other reason why we should believe him, or the
   revelation which he makes of his mind and will. And our faith is part
   of our obedience, the root and principal part of it; therefore, the
   reason of both is the same. Neither did our Lord Jesus Christ nor his
   apostles ever make use of such arguments or motives for the
   ingenerating of faith in the minds of men, nor have they given
   directions for the use of any such arguments to this end and purpose.
   But when they were accused to have followed "cunningly-devised fables,"
   they appealed unto Moses and the prophets, to the revelations they had
   themselves received, and those that were before recorded. It is true,
   they wrought miracles in confirmation of their own divine mission and
   of the doctrine which they taught; but the miracles of our Saviour were
   all of them wrought amongst those who believed the whole Scripture then
   given to be the word of God, and those of the apostles were before the
   writings of the books of the New Testament. Their doctrine, therefore,
   materially considered, and their warranty to teach it, were
   sufficiently, yea, abundantly confirmed by them. But divine revelation,
   formally considered, and as written, was left upon the old foundation
   of the authority of God who gave it. No such method is prescribed, no
   such example is proposed unto us in the Scripture, as to make use of
   these arguments and motives for the conversion of the souls of men unto
   God, and the ingenerating of faith in them; yes, in some cases, the use
   of such means is decried as unprofitable, and the sole authority of
   God, putting forth his power in and by his word, is appealed unto, 1
   Cor. ii. 4, 5, 13, xiv. 36, 37; 2 Cor. iv. 7. But yet, in a way of
   preparation, subservient unto the receiving the Scripture as the word
   of God, and for the defence of it against gainsayers and their
   objections, their use hath been granted and proved. But from first to
   last, in the Old and New Testament, the authority and truth of God are
   constantly and uniformly proposed as the immediate ground and reason of
   believing his revelations; nor can it be proved that he doth accept or
   approve of any kind of faith or assent but what is built thereon and
   resolved thereinto. The sum is, We are obliged in a way of duty to
   believe the Scriptures to be a divine revelation, when they are
   ministerially or providentially proposed unto us; whereof afterward.
   The ground whereon we are to receive them is the authority and veracity
   of God speaking in them; we believe them because they are the word of
   God. Now, this faith, whereby we so believe, is divine and
   supernatural, because the formal reason of it is so, -- namely, God's
   truth and authority. Wherefore, we do not nor ought only to believe the
   Scripture as highly probable, or with a moral persuasion and assurance,
   built upon arguments absolutely fallible and human; for if this be the
   formal reason of faith, namely, the veracity and authority of God, if
   we believe not with faith divine and supernatural, we believe not at
   all.

   2. The moral certainty treated of is a mere effect of reason. There is
   no more required unto it but that the reasons proposed for the assent
   required be such as the mind judgeth to be convincing and prevalent;
   whence an inferior kind of knowledge, or a firm opinion, or some kind
   of persuasion which hath not yet gotten an intelligible name, doth
   necessarily ensue. There is, therefore, on this supposition, no need of
   any work of the Holy Ghost to enable us to believe or to work faith in
   us; for no more is required herein but what necessarily ariseth from a
   naked exercise of reason. If it be said that the inquiry is not about
   what is the work of the Spirit of God in us, but concerning the reasons
   and motives to believing that are proposed unto us, I answer, it is
   granted; but what we urge herein is, that the act which is exerted on
   such motives, or the persuasion which is begotten in our minds by them,
   is purely natural, and such as requires no especial work of the Holy
   Ghost in us for the effecting of it. Now, this is not faith, nor can we
   be said in the Scripture sense to believe hereby, and so, in
   particular, not the Scriptures to be the word of God; for faith is "the
   gift of God," and is "not of ourselves," Eph. ii. 8. It is "given unto
   some on the behalf of Christ," Phil. i. 29, and not unto others; Matt.
   xi. 25, xiii. 11. But this assent on external arguments and motives is
   of ourselves, equally common and exposed unto all. "No man can say that
   Jesus is the Lord, but by the Holy Ghost," 1 Cor. xii. 3; but he who
   believeth the Scripture truly, aright, and according to his duty, doth
   say so. No man cometh to Christ, but he that hath "heard and learned of
   the Father," John vi. 45. And as this is contrary to the Scripture, so
   it is expressly condemned by the ancient church, particularly by the
   second Arausican council, can. 5, 7: "Si quis sicut augmentum ita etiam
   initium fidei, ipsumque credulitatis affectum, non per gratiæ donum, id
   est, per inspirationem Spiritus Sancti, corrigentem voluntatem nostram
   ab infidelitate ad fidem, ab impietate ad pietatem, sed naturaliter
   nobis inesse dicit, apostolicis dogmatibus adversarius approbatur." And
   plainly, can. 7: "Si quis per naturæ vigorem bonum aliquod quod ad
   salutem pertinet vitæ eternæ, cogitate ut expedit, aut eligere, sive
   salutari, id est, evangelicæ prædicationi consentire posse affirmat
   absque illuminatione et inspiratione Spiritus Sancti, qui dat omnibus
   suavitatem consentiendo et credendo veritati, hæretico fallitur
   spiritu."

   It is still granted that the arguments intended (that is, all of them
   which are true indeed and will endure a strict examination, for some
   are frequently made use of in this cause which will not endure a trial)
   are of good use in their place and unto their proper end, -- that is,
   to beget such an assent unto the truth as they are capable of
   effecting; for although this be not that which is required of us in a
   way of duty, but inferior to it, yet the mind is prepared and disposed
   by them unto the receiving of the truth in its proper evidence.

   3. Our assent can be of no other nature than the arguments and motives
   whereon it is built, or by which it is wrought in us, as in degree it
   cannot exceed their evidence. Now, these arguments are all human and
   fallible. Exalt them unto the greatest esteem possible, yet because
   they are not demonstrations, nor do necessarily beget a certain
   knowledge in us (which, indeed, if they did; there were no room left
   for faith or our obedience therein), they produce an opinion only,
   though in the highest kind of probability, and firm against objections;
   for we will allow the utmost assurance that can be claimed upon them.
   But this is exclusive of all divine faith, as to any article, thing,
   matter, or object to be believed. For instance, a man professeth that
   he believes Jesus Christ to be the Son of God. Demand the reason why he
   doth so, and he will say, "Because God, who cannot lie, hath revealed
   and declared him so to be." Proceed yet farther, and ask him where or
   how God hath revealed and declared this so to be; and he will answer,
   "In the Scripture, which is his word." Inquire now farther of him
   (which is necessary) wherefore he believes this Scripture to be the
   word of God, or an immediate revelation given out from him, -- for
   hereunto we must come, and have somewhat that we may ultimately rest
   in, excluding in its own nature all farther inquiries, or we can have
   neither certainty nor stability in our faith; -- on this supposition
   his answer must be, that he hath many cogent arguments that render it
   highly probable so to be, such as have prevailed with him to judge it
   so to be, and whereon he is fully persuaded, as having the highest
   assurance hereof that the matter will bear, and so doth firmly believe
   it to be the word of God. Yea, but, it will be replied, all these
   arguments are in their kind or nature human, and therefore fallible,
   such as it is possible they may be false; for every thing may be so
   that is not immediately from the first essential Verity. This assent,
   therefore, unto the Scriptures as the word of God is human, fallible,
   and such as wherein we may be deceived. And our assent unto the things
   revealed can be of no other kind than that we give unto the revelation
   itself, for thereinto it is resolved, and thereunto it must be reduced;
   these waters will rise no higher than their fountain. And thus at
   length we come to believe Jesus Christ to be the Son of God with a
   faith human and fallible, and which at last may deceive us; which is to
   "receive the word of God as the word of men, and not as it is in truth,
   the word of God," contrary to the apostle, 1 Thess. ii. 13. Wherefore,
   --

   4. If I believe the Scripture to be the word of God with a human faith
   only, I do no otherwise believe whatever is contained in it, which
   overthrows all faith properly so called; and if I believe whatever is
   contained in the Scripture with faith divine and supernatural, I cannot
   but by the same faith believe the Scripture itself, which removes the
   moral certainty treated of out of our way. And the reason of this is,
   that we must believe the revelation and the things revealed with the
   same kind of faith, or we bring confusion on the whole work of
   believing. No man living can distinguish in his experience between that
   faith wherewith he believes the Scripture and that wherewith he
   believes the doctrine of it, or the things contained in it, nor is
   there any such distinction or difference intimated in the Scripture
   itself; but all our believing is absolutely resolved into the authority
   of God revealing. Nor can it be rationally apprehended that our assent
   unto the things revealed should be of a kind and nature superior unto
   that which we yield unto the revelation itself; for let the arguments
   which it is resolved into be never so evident and cogent, let the
   assent itself be as firm and certain as can be imagined, yet is it
   human still and natural, and therein is inferior unto that which is
   divine and supernatural. And yet, on this supposition, that which is of
   a superior kind and nature is wholly resolved into that which is of an
   inferior, and must betake itself on all occasions thereunto for relief
   and confirmation; for the faith whereby we believe Jesus Christ to be
   the Son of God is on all occasions absolutely melted down into that
   whereby we believe the Scriptures to be the word of God.

   But none of these things are my present especial design, and therefore
   I have insisted long enough upon them. I am not inquiring what grounds
   men may have to build an opinion or any kind of human persuasion upon
   that the Scriptures are the word of God, no, nor yet how we may prove
   or maintain them so to be unto gainsayers; but what is required
   hereunto that we may believe them to be so with faith divine and
   supernatural, and what is the work of the Spirit of God therein.

   But it may be farther said, "That these external arguments and motives
   are not of themselves, and considered separately from the doctrine
   which they testify unto, the sole ground and reason of our believing;
   for if it were possible that a thousand arguments of a like cogency
   with them were offered to confirm any truth or doctrine, if it had not
   a divine worth and excellency in itself, they could give the mind no
   assurance of it. Wherefore it is the truth itself, or doctrine
   contained in the Scripture, which they testify unto, that animates them
   and gives them their efficacy; for there is such a majesty, holiness,
   and excellency, in the doctrines of the gospel, and, moreover, such a
   suitableness in them unto unprejudiced reason, and such an
   answerableness unto all the rational desires and expectations of the
   soul, as evidence their procedure from the fountain of infinite wisdom
   and goodness. It cannot but be conceived impossible that such
   excellent, heavenly mysteries, of such use and benefit unto all
   mankind, should be the product of any created industry. Let but a man
   know himself, his state and condition, in any measure, with a desire of
   that blessedness which his nature is capable of, and which he cannot
   but design, when the Scripture is proposed unto him in the ministry of
   the church, attested by the arguments insisted on, there will appear
   unto him in the truths and doctrines of it, or in the things contained
   in it, such an evidence of the majesty and authority of God as will
   prevail with him to believe it to be a divine revelation. And this
   persuasion is such that the mind is established in its assent unto the
   truth, so as to yield obedience unto all that is required of us. And
   whereas our belief of the Scripture is in order only to the right
   performance of our duty, or all that obedience which God expecteth from
   us, our minds being guided by the precepts and directions, and duly
   influenced by the promises and threatenings of it thereunto, there is
   no other faith required of us but what is sufficient to oblige us unto
   that obedience."

   This being, so far as I can apprehend, the substance of what is by some
   learned men proposed and adhered unto, it shall be briefly examined.
   And I say here, as on other occasions, that I should rejoice to see
   more of such a faith in the world as would effectually oblige men unto
   obedience, out of a conviction of the excellency of the doctrine and
   the truth of the promises and threatenings of the word, though learned
   men should never agree about the formal reason of faith. Such notions
   of truth, when most diligently inquired into are but as sacrifice
   compared with obedience. But the truth itself is also to be inquired
   after diligently.

   This opinion, therefore, either supposeth what we shall immediately
   declare, -- namely, the necessity of an internal, effectual work of the
   Holy Spirit, in the illumination of our minds, so enabling us to
   believe with faith divine and supernatural, -- or it doth not. If it
   do, it will be found, as I suppose, for the substance of it, to be
   coincident with what we shall afterward assert and prove to be the
   formal reason of believing. However, as it is usually proposed, I
   cannot absolutely comply with it, for these two reasons, among
   others:--

   1. It belongs unto the nature of faith, of what sort soever it be, that
   it be built on and resolved into testimony. This is that which
   distinguisheth it from any other conception, knowledge, or assent of
   our minds, on other reasons and causes, And if this testimony be
   divine, so is that faith whereby we give assent unto it, on the part of
   the object. But the doctrines contained in the Scripture, or the
   subject-matter of the truth to be believed, have not in them the nature
   of a testimony, but are the material, not formal, objects of faith,
   which must always differ. If it be said that these truths or doctrines
   do so evidence themselves to be from God, as that in and by them we
   have the witness and authority of God himself proposed unto us to
   resolve our faith into, I will not farther contend about it, but only
   say that the authority of God, and so his veracity, do manifest
   themselves primarily in the revelation itself, before they do so in the
   things revealed; which is that we plead for.

   2. The excellency of the doctrine, or things revealed in the
   Scriptures, respects not so much the truth of them in speculation as
   their goodness and suitableness unto the souls of men as to their
   present condition and eternal end. Now, things under that consideration
   respect not so much faith as spiritual sense and experience. Neither
   can any man have a due apprehension of such a goodness suitable unto
   our constitution and condition, with absolute usefulness in the truth
   of the Scriptures, but on a supposition of that antecedent assent of
   the mind unto them which is believing; which, therefore, cannot be the
   reason why we do believe.

   But if this opinion proceed not upon the aforesaid supposition
   (immediately to be proved), but requires no more unto our satisfaction
   in the truth of the Scriptures, and assent thereon, but the due
   exercise of reason, or the natural faculties of our minds, about them
   when proposed unto us, then I suppose it to be most remote from the
   truth, and that amongst many other reasons, for these that ensue:--

   1. On this supposition, the whole work of believing would be a work of
   reason. "Be it so," say some; "nor is it meet it should be otherwise
   conceived." But if so, then the object of it must be things so evident
   in themselves and their own nature as that the mind is, as it were,
   compelled by that evidence unto an assent, and cannot do otherwise. If
   there be such a light and evidence in the things themselves, with
   respect unto our reason, in the right use and exercise of it, then is
   the mind thereby necessitated unto its assent: which both overthrows
   the nature of faith, substituting an assent upon natural evidence in
   the room thereof, and is absolutely exclusive of the necessity or use
   of any work of the Holy Ghost in our believing, which sober Christians
   will scarcely comply withal.

   2. There are some doctrines revealed in the Scripture, and those of the
   most importance that are so revealed, which concern and contain things
   so above our reason that, without some previous supernatural
   disposition of mind, they carry in them no evidence of truth unto mere
   reason, nor of suitableness unto our constitution and end. There is
   required unto such an apprehension both the spiritual elevation of the
   mind by supernatural illumination, and a divine assent unto the
   authority of the revelation thereon, before reason can be so much as
   satisfied in the truth and excellency of such doctrines. Such are those
   concerning the holy Trinity, or the subsistence of one singular essence
   in three distinct persons, the incarnation of the Son of God, the
   resurrection of the dead, and sundry others, that are the most proper
   subjects of divine revelation. There is a heavenly glory in some of
   these things, which as reason can never thoroughly apprehend, because
   it is finite and limited, so, as it is in us by nature, it can neither
   receive them nor delight in them as doctrinally proposed unto us, with
   all the aids and assistance before mentioned. Flesh and blood reveals
   not these things unto our minds, but our Father which is in heaven; nor
   doth any man know these mysteries of the kingdom of God, but he "unto
   whom it is given;" nor do any learn these things aright, but those that
   are taught of God.

   3. Take our reason singly, without the consideration of divine grace
   and illumination, and it is not only weak and limited, but depraved and
   corrupted; and the carnal mind cannot subject itself unto the authority
   of God in any supernatural revelation whatever.

   Wherefore, the truth is, that the doctrines of the gospel, which are
   purely and absolutely so, are so far from having a convincing evidence
   in themselves of their divine truth, excellency, and goodness, unto the
   reason of men as unrenewed by the Holy Ghost, as that they are
   "foolishness" and most undesirable unto it, as I have elsewhere proved
   at large. We shall, therefore, proceed.

   There are two things considerable with respect unto our believing the
   Scriptures to be the word of God in a due manner, or according to our
   duty. The first respects the subject, or the mind of man, how it is
   enabled thereunto; the other, the object to be believed, with the true
   reason why we do believe the Scripture with faith divine and
   supernatural.

   The first of these, must of necessity fall under our consideration
   herein, as that without which, whatever reasons, evidences, or motives
   are proposed unto us, we shall never believe in a due manner: for
   whereas the mind of man, or the minds of all men, are by nature
   depraved, corrupt, carnal, and enmity against God, they cannot of
   themselves, or by virtue of any innate ability of their own, understand
   or assent unto spiritual things in a spiritual manner; which we have
   sufficiently proved and confirmed before.

   Wherefore, that assent which is wrought in us by mere external
   arguments, consisting in the rational conclusion and judgment which we
   make upon their truth and evidence, is not that faith wherewith we
   ought to believe the word of God. Wherefore, that we may believe the
   Scriptures to be the word of God according to our duty, as God
   requireth it of us, in a useful, profitable, and saving manner, above
   and beyond that natural, human faith and assent which is the effect of
   the arguments and motives of credibility before insisted on, with all
   others of the like kind, there is and must be wrought in us, by the
   power of the Holy Ghost, faith supernatural and divine, whereby we are
   enabled so to do, or rather whereby we do so. This work of the Spirit
   of God, as it is distinct from, so in order of nature it is antecedent
   unto, all divine objective evidence of the Scriptures being the word of
   God, or the formal reason moving us to believe it. Wherefore, without
   it, whatever arguments or motives are proposed unto us, we cannot
   believe the Scriptures to be the word of God in a due manner, and as it
   is in duty required of us.

   Some, it may be, will suppose these things aprosdionusa, "out of
   place," and impertinent unto our present purpose; for while we are
   inquiring on what grounds we believe the Scripture to be the word of
   God, we seem to flee to the work of the Holy Ghost in our own minds,
   which is irrational But we must not be ashamed of the gospel, nor of
   the truth of it, because some do not understand or will not duly
   consider what is proposed. It is necessary that we should return unto
   the work of the Holy Spirit, not with peculiar respect unto the
   Scriptures that are to be believed, but unto our own minds and that
   faith wherewith they are to be believed; for it is not the reason why
   we believe the Scriptures, but the power whereby we are enabled so to
   do, which at present we inquire after:--

   1. That the faith whereby we believe the Scripture to be the word of
   God is wrought in us by the Holy Ghost can be denied only on two
   principles or suppositions:-- (1.) That it is not faith divine and
   supernatural whereby we believe them so to be, but only we have other
   moral assurance thereof. (2.) That this faith divine and supernatural
   is of ourselves, and is not wrought in us by the Holy Ghost. The first
   of these hath been already disproved, and shall be farther evicted
   afterward, and, it may be, they are very few who are of that judgment;
   for, generally, whatever men suppose the prime object, principal
   motive, and formal reason, of that faith to be, yet that it is divine
   and supernatural they all acknowledge. And as to the second, what is
   so, it is of the operation of the Spirit of God; for to say it is
   divine and supernatural is to say that it is not of ourselves, but that
   it is the grace and gift of the Spirit of God, wrought in us by his
   divine and supernatural power. And those of the church of Rome, who
   would resolve our faith in this matter objectively into the authority
   of their church, yet subjectively acknowledge the work of the Holy
   Spirit ingenerating faith in us, and that work to be necessary to our
   believing the Scripture in a due manner. "Externæ omnes et humanæ
   persuasiones non sunt satis ad credendum, quantumcunque ab hominibus
   competenter ea quæ sunt fidei proponantur. Sed necessaria est insuper
   causa interior, hoc est divinum quoddam lumen incitans ad credendum, et
   oculi quidam interai Dei beneficio ad videndum dati," saith Canus, Loc.
   Theol., lib. ii. cap. 8; nor is there any of the divines of that church
   which dissent herein. We do not, therefore, assert any such divine
   formal reason of believing, as that the mind should not stand in need
   of supernatural assistance enabling it to assent thereunto; nay, we
   affirm that without this there is in no man any true faith at all, let
   the arguments and motives whereon he believes be as forcible and
   pregnant with evidence as can be imagined. It is in this case as in
   things natural; neither the light of the sun, nor any persuasive
   arguments unto men to look up unto it, will enable them to discern it
   unless they are endued with a due visive faculty.

   And this the Scripture is express in beyond all possibility of
   contradiction, neither is it, that I know of, by any as yet in express
   terms denied; for, indeed, that all which is properly called faith,
   with respect unto divine revelation, and is accepted with God as such,
   is the work of the Spirit of God in us, or is bestowed on us by him,
   cannot be questioned by any who own the gospel. I have also proved it
   elsewhere so fully and largely as that I shall give it at present no
   other confirmation but what will necessarily fall in with the
   description of the nature of that faith whereby we do believe, and the
   way or manner of its being wrought in us.

   2. The work of the Holy Ghost unto this purpose consists in the saving
   illumination of the mind; and the effect of it is a supernatural light,
   whereby the mind is renewed: see Rom. xii. 2; Eph. i. 18, 19, iii.
   16-19. It is called a "heart to understand, eyes to see, ears to hear,"
   Deut. xxix. 4; the "opening of the eyes of our understanding," Eph. i.
   18; the "giving of an understanding,'"1 John v. 20. Hereby we are
   enabled to discern the evidences of the divine original and authority
   of the Scripture that are in itself, as well as assent unto the truth
   contained in it; and without it we cannot do so, for "the natural man
   receiveth not the things of the Spirit of God, for they are foolishness
   unto him, neither can he know them, because they are spiritually
   discerned," 1 Cor. ii. 14; and unto this end it is written in the
   prophets that "we shall be all taught of God," John vi. 45. That there
   is a divine and heavenly excellency in the Scripture cannot be denied
   by any who, on any grounds or motives whatever, do own its divine
   original: for all the works of God do set forth his praise, and it is
   impossible that any thing should proceed immediately from him but that
   there will be express characters of divine excellencies upon it; and as
   to the communication of these characters of himself, he hath "magnified
   his word above all his name." But these we cannot discern, be they in
   themselves never so illustrious, without the effectual communication of
   the light mentioned unto our minds, -- that is, without divine,
   supernatural illumination.

   Herein "he who commanded the light to shine out of darkness shineth in
   our hearts, to give the light of the knowledge of the glory of God in
   the face of Jesus Christ," 2 Cor. iv. 6. He irradiates the mind with a
   spiritual light, whereby it is enabled to discern the glory of
   spiritual things. This they cannot do "in whom the god of this world
   hath blinded the eyes of them that believe not, lest the light of the
   glorious gospel of Christ, who is the image of God, should shine into
   them," verse 4. Those who are under the power of their natural darkness
   and blindness, especially where there are in them also superadded
   prejudices, begotten and increased by the craft of Satan, as there are
   in the whole world of unbelievers, cannot see or discern that divine
   excellency in the Scripture, without an apprehension whereof no man can
   believe it aright to be the word of God. Such persons may assent unto
   the truth of the Scripture and its divine original upon external
   arguments and rational motives, but believe it with faith divine and
   supernatural, on those arguments and motives only, they cannot.

   There are two things which hinder or disenable men from believing with
   faith divine and supernatural, when any divine revelation is
   objectively proposed unto them:-- First, The natural blindness and
   darkness of their minds, which are come upon all by the fall, and the
   depravation of their nature that ensued thereon. Secondly, The
   prejudices that, through the craft of Satan, the god of this world,
   their minds are possessed with, by traditions, education, and converse
   in the world. This last obstruction or hinderance may be so fat removed
   by external arguments and motives of credibility, as that men may upon
   them attain unto a moral persuasion concerning the divine original of
   the Scripture; but these arguments cannot remove or take away the
   native blindness of the mind, which is removed by their renovation and
   divine illumination alone. Wherefore, none, I think, will positively
   affirm that we can believe the Scripture to be the word of God, in the
   way and manner which God requireth, without a supernatural work of the
   Holy Spirit upon our minds in the illumination of them. So David prays
   that God would "open his eyes, that he might behold wondrous things out
   of the law," Ps. cxix. 18; that he would "make him understand the way
   of his precepts," verse 27; that he would "give him understanding, and
   he should keep the law," verse 34. So the Lord Christ also "opened the
   understanding of his disciples, that they might understand the
   Scriptures," Luke xxiv. 45; as he had affirmed before that it was given
   unto some to know the mysteries of the kingdom of God, and not unto
   others, Matt. xi. 25, xiii. 11. And neither are these things spoken in
   vain, nor is the grace intended in them needless.

   The communication of this light unto us the Scripture calleth revealing
   and revelation: Matt. xi. 25, "Thou hast hid these things from the wise
   and prudent, and hast revealed them unto babes;" that is, given them to
   understand the mysteries of the kingdom of heaven, when they were
   preached unto them. And "no man knoweth the Father, but he to whom the
   Son will reveal him," verse 27. So the apostle prayeth for the
   Ephesians, "that God would give them the Spirit of wisdom and
   revelation in the knowledge of Christ, that, the eyes of their
   understanding being enlightened, they might know," etc., chap. i.
   17-19. It is true, these Ephesians were already believers, or
   considered by the apostle as such; but if he judged it necessary to
   pray for them that they might have "the Spirit of wisdom and revelation
   to enlighten the eyes of their understanding," with respect unto
   farther degrees of faith and knowledge, or, as he speaks in another
   place, that they might come unto "the full assurance of understanding,
   to the acknowledgment of the mystery of God," Col. ii. 2, then it is
   much more necessary to make them believers who before were not so, but
   utter strangers unto the faith.

   But as a pretence hereof hath been abused, as we shall see afterward,
   so the pleading of it is liable to be mistaken; for some are ready to
   apprehend that this retreat unto a Spirit of revelation is but a
   pretence to discard all rational arguments, and to introduce enthusiasm
   into their room. Now, although the charge be grievous, yet, because it
   is groundless, we must not forego what the Scripture plainly affirms
   and instructs us in, thereby to avoid it Scripture testimonies may be
   expounded according to the analogy of faith; but denied or despised,
   seem they never so contrary unto our apprehension of things, they must
   not be. Some, I confess, seem to disregard both the objective work of
   the Holy Spirit in this matter (whereof we shall treat afterward) and
   his subjective work also in our minds, that all things may be reduced
   unto sense and reason. But we must grant that a "Spirit of wisdom and
   revelation" to open the eyes of our understanding is needful to enable
   us to believe the Scripture to be the word of God in a due manner, or
   forego the gospel; and our duty it is to pray continually for that
   Spirit, if we intend to be established in the faith thereof.

   But yet we plead not for external immediate revelations, such as were
   granted unto the prophets, apostles, and other penmen of the Scripture.
   The revelation we intend differs from them both in its especial subject
   and formal reason or nature, -- that is, in the whole kind; for, 1. The
   subject-matter of divine, prophetical revelation by a theopneustia, or
   "immediate divine inspiration," are things not made known before.
   Things they were "hid in God," or the counsels of his will, and
   "revealed unto the apostles and prophets by the Spirit," Eph. iii. 5,
   9, 10. Whether they were doctrines or things, they were, at least as
   unto their present circumstances, made known from the counsels of God
   by their revelation. But the matter and subject of the revelation we
   treat of is nothing but what is already revealed. It is an internal
   revelation of that which is outward and antecedent unto it; beyond the
   bounds thereof it is not to be extended. And if any pretend unto
   immediate revelations of things not before revealed, we have no
   concernment in their pretences. 2. They differ likewise in their nature
   or kind: for immediate, divine, prophetical revelation, consisted in an
   immediate inspiration or afflatus, or in visions and voices from
   heaven, with a power of the Holy Ghost transiently affecting their
   minds and guiding their tongues and hands to whom they were granted,
   whereby they received and represented divine impressions, as an
   instrument of music doth the skill of the hand whereby it is moved; the
   nature of which revelation I have more fully discoursed elsewhere; --
   but this revelation of the Spirit consists in his effectual operation,
   freeing our minds from darkness, ignorance, and prejudice, enabling
   them to discern spiritual things in a due manner. And such a Spirit of
   revelation is necessary unto them who would believe aright the
   Scripture, or any thing else that is divine and supernatural contained
   therein. And if men who, through the power of temptations and
   prejudices, are in the dark, or at a loss as to the great and
   fundamental principle of all religion, -- namely, the divine original
   and authority of the Scripture, -- will absolutely lean unto their own
   understandings, and have the whole difference determined by the natural
   powers and faculties of their own souls, without seeking after divine
   aid and assistance, or earnest prayer for the Spirit of wisdom and
   revelation to open the eyes of their understandings, they must be
   content to abide in their uncertainties, or to come off from them
   without any advantage to their souls. Not that I would deny unto men,
   or take them off from, the use of their reason in this matter; for what
   is their reason given unto them for, unless it be to use it in those
   things which are of the greatest importance unto them? only, I must
   crave leave to say that it is not sufficient of itself to enable us to
   the performance of this duty, without the immediate aid and assistance
   of the Holy Spirit of God.

   If any one, upon these principles, shall now ask us wherefore we
   believe the Scripture to be the word of God; we do not answer, "It is
   because the Holy Ghost hath enlightened our minds, wrought faith in us,
   and enabled us to believe it." Without this, we say, indeed, did not
   the Spirit of God so work in us and upon us, we neither should nor
   could believe with faith divine and supernatural If God had not opened
   the heart of Lydia, she would not have attend, ed unto the things
   preached by Paul, so as to have received them. And without it the light
   oftentimes shines in darkness, but the darkness comprehends it not. But
   this neither is nor can be the formal object of our faith, or the
   reason why we believe the Scripture to be of God, or any thing else;
   neither do we nor can we rationally answer by it unto this question,
   why we do believe. This reason must be something external and evidently
   proposed unto us; for whatever ability of spiritual assent there be in
   the understanding, which is thus wrought in it by the Holy Ghost, yet
   the understanding cannot assent unto any thing with any kind of assent,
   natural or supernatural, but what is outwardly proposed unto it as
   true, and that with sufficient evidence that it is so. That, therefore,
   which proposeth any thing unto us as true, with evidence of that truth,
   is the formal object of our faith, or the reason why we do believe, and
   what is so proposed must be evidenced to be true, or we cannot believe
   it; and according to the nature of that evidence such is our faith, --
   human if that be human, and divine if that be so. Now, nothing of this
   is done by that saving light which is infused into our minds; and it
   is, therefore, not the reason why we believe what we do so.

   Whereas, therefore, some, who seem to conceive that the only general
   ground of believing the Scripture to be the word of God doth consist in
   rational arguments and motives of credibility, do grant that private
   persons may have their assurance hereof from the illumination of the
   Holy Ghost, though it be not pleadable to others, they grant what is
   not, that I know of, desired by any, and which in itself is not true;
   for this work consisting solely in enabling the mind unto that kind of
   assent which is faith divine and supernatural, on supposition of an
   external formal reason of it duly proposed, is not the reason why any
   do believe, nor the ground whereinto their faith is resolved.

   It remains only that we inquire whether our faith in this matter be not
   resolved into an immediate internal testimony of the Holy Ghost,
   assuring us of the divine original and authority of the Scripture,
   distinct from the work of spiritual illumination, before described; for
   it is the common opinion of protestant divines that the testimony of
   the Holy Ghost is the ground whereon we believe the Scripture to be the
   word of God, and in what sense it is so shall be immediately declared.
   But hereon are they generally charged, by those of the church of Rome
   and others, that they resolve all the ground and assurance of faith
   into their own particular spirits, or the spirit of every one that will
   pretend thereunto; and this is looked upon as a sufficient warranty to
   reproach them with giving countenance unto enthusiasms, and exposing
   the minds of men to endless delusions. Wherefore, this matter must be a
   little farther inquired into. And, --

   "By an internal testimony of the Spirit, an extraordinary afflatus or
   new immediate revelation may be intended. Men may suppose they have, or
   ought to have, an internal particular testimony that the Scripture is
   the word of God, whereby, and whereby alone, they may be infallibly
   assured that so it is. And this is supposed to be of the same nature
   with the revelation made unto the prophets and penmen of the Scripture;
   for it is neither an external proposition of truth nor an internal
   ability to assent unto such a proposition, and besides these there is
   no divine operation in this kind but an immediate prophetical
   inspiration or revelation. Wherefore, as such a revelation or immediate
   testimony of the Spirit is the only reason why we do believe, so it is
   that alone which our faith rests on and is resolved into."

   This is that which is commonly imputed unto those who deny either the
   authority of the church, or any other external arguments or motives of
   credibility, to be the formal reason of our faith. Howbeit there is no
   one of them, that I know of, who ever asserted any such thing; and I
   do, therefore, deny that our faith is resolved into any such private
   testimony, immediate revelation, or inspiration of the Holy Ghost, and
   that for the ensuing reasons:--

   1. Since the finishing of the canon of the Scripture, the church is not
   under that conduct as to stand in need of such new extraordinary
   revelations It doth, indeed, live upon the internal gracious operations
   of the Spirit, enabling us to understand, believe, and obey the
   perfect, complete revelation of the will of God already made; but new
   revelations it hath neither need nor use of; -- and to suppose them, or
   a necessity of them, not only overthrows the perfection of the
   Scripture, but also leaveth us uncertain whether we know all that is to
   be believed in order unto salvation, or our whole duty, or when we may
   do so; for it would be our duty to live all our days in expectation of
   new revelations, wherewith neither peace, assurance, nor consolation is
   consistent.

   2. Those who are to believe will not be able, on this supposition, to
   secure themselves from delusion, and from being imposed on by the
   deceits of Satan; for this new revelation is to be tried by the
   Scripture, or it is not. If it be to be tried and examined by the
   Scripture, then doth it acknowledge a superior rule, judgment, and
   testimony, and so cannot be that which our faith is ultimately resolved
   into. If it be exempted from that rule of trying the spirits, then, --
   (1.) It must produce the grant of this exemption, seeing the rule is
   extended generally unto all things and doctrines that relate unto faith
   or obedience. (2.) It must declare what are the grounds and evidences
   of its own autopistia, or "self-credibility," and how it may be
   infallibly or assuredly distinguished from all delusions; which can
   never be done. And if any tolerable countenance could be given unto
   these things, yet we shall show immediately that no such private
   testimony, though real, can be the formal object of faith or reason of
   believing.

   3. It hath so fallen out, in the providence of God, that generally all
   who have given up themselves, in any things concerning faith or
   obedience, unto the pretended conduct of immediate revelations,
   although they have pleaded a respect unto the Scripture also, have been
   seduced into opinions and practices directly repugnant unto it; and
   this, with all persons of sobriety, is sufficient to discard this
   pretence.

   But this internal testimony of the Spirit is by others explained quite
   in another way; for they say that besides the work of the Holy Ghost
   before insisted on, whereby he takes away our natural blindness, and,
   enlightening our minds, enables us to discern the divine excellencies
   that are in the Scripture, there is another internal efficiency of his,
   whereby we are moved, persuaded, and enabled to believe. Hereby we are
   taught of God, so as that, finding the glory and majesty of God in the
   word, our hearts do, by an ineffable power, assent unto the truth
   without any hesitation. And this work of the Spirit carrieth its own
   evidence in itself, producing an assurance above all human judgment,
   and such as stands in need of no farther arguments or testimonies. This
   faith rests on and is resolved into. And this some learned men seem to
   embrace, because they suppose that the objective evidence which is
   given in the Scripture itself is only moral, or such as can give only a
   moral assurance. Whereas, therefore, faith ought to be divine and
   supernatural, so must that be whereinto it is resolved; yea, it is so
   alone from the formal reason of it. And they can apprehend nothing in
   this work that is immediately divine but only this internal testimony
   of the Spirit, wherein God himself speaks unto our hearts.

   But yet neither, as it is so explained, can we allow it to be the
   formal object of faith, nor that wherein it doth acquiesce; for, --

   1. It hath not the proper nature of a divine testimony. A divine work
   it may be, but a divine testimony it is not; but it is of the nature of
   faith to be built on an external testimony. However, therefore, our
   minds may be established, and enabled to believe firmly and
   steadfastly, by an ineffable internal work of the Holy Ghost, whereof
   also we may have a certain experience, yet neither that work nor the
   effect of it can be the reason why we do believe nor whereby we are
   moved to believe, but only that whereby we do believe.

   2. That which is the formal object of faith, or reason whereon we
   believe, is the same, and common unto all that do believe; for our
   inquiry is not how or by what means this or that man came to believe,
   but why any one or every one ought so to do unto whom the scripture is
   proposed. The object proposed unto all to be believed is the same; and
   the faith required of all in a way of duty is the same, or of the same
   kind and nature; and therefore the reason why we believe must be the
   same also. But, on this supposition, there must be as many distinct
   reasons of believing as there are believers.

   3. On this supposition, it cannot be the duty of any one to believe the
   Scripture to be the word of God who hath not received this internal
   testimony of the Spirit; for where the true formal reason of believing
   is not proposed unto us, there it is not our duty to believe.
   Wherefore, although the Scripture be proposed as the word of God, yet
   is it not our duty to believe it so to be until we have this work of
   the Spirit in our hearts, in case that be the formal reason of
   believing. But not to press any farther how it is possible men may be
   deceived and deluded in their apprehensions of such an internal
   testimony of the Spirit, especially if it be not to be tried by the
   Scripture, -- which if it be, it loseth its autopistia, or
   "self-credibility," or if it be, it casteth us into a circle, which the
   Papists charge us withal, -- it cannot be admitted as the formal object
   of our faith, because it would divert us from that which is public,
   proper, every way certain and infallible.

   However, that work of the Spirit which may be called an internal real
   testimony is to be granted as that which belongs unto the stability and
   assurance of faith; for if he did no otherwise work in us or upon us
   but by the communication of spiritual light unto our minds, enabling us
   to discern the evidences that are in the Scripture of its own divine
   original, we should often be shaken in our assent and moved from our
   stability: for whereas our spiritual darkness is removed but in part,
   and at best, whilst we are here, we see things but darkly, as in a
   glass, all things believed having some sort of inevidence or obscurity
   attending them; and whereas temptations will frequently shake and
   disturb the due respect of the faculty unto the object, or interpose
   mists and clouds between them, -- we can have no assurance in
   believing, unless our minds are farther established by the Holy Ghost.
   He doth, therefore, two ways assist us in believing, and ascertain our
   minds of the things believed, so as that we may hold fast the beginning
   of our confidence firm and steadfast unto the end; for, --

   1. He gives unto believers a spiritual sense of the power and reality
   of the things believed, whereby their faith is greatly established; and
   although the divine witness, whereunto our faith is ultimately
   resolved, doth not consist herein, yet it is the greatest corroborating
   testimony whereof we are capable. This is that which brings us unto the
   "riches of the full assurance of understanding," Col. ii. 2; as also 1
   Thess. i. 5. And on the account of this spiritual experience is our
   perception of spiritual things so often expressed by acts of sense, as
   tasting, seeing, feeling, and the like means of assurance in things
   natural. And when believers have attained hereunto, they do find the
   divine wisdom, goodness, and authority of God so present unto them as
   that they need neither argument, nor motive, nor any thing else, to
   persuade them unto or confirm them in believing. And whereas this
   spiritual experience, which believers obtain through the Holy Ghost, is
   such as cannot rationally be contended about, seeing those who have
   received it cannot fully express it, and those who have not cannot
   understand it, nor the efficacy which it hath to secure and establish
   the mind, it is left to be determined on by them alone who have their
   "senses exercised to discern good and evil." And this belongs unto the
   internal subjective testimony of the Holy Ghost.

   2. He assists, helps, and relieves us, against temptations to the
   contrary, so as that they shall not be prevalent. Our first prime
   assent unto the divine authority of the Scripture, upon its proper
   grounds and reasons, will not secure us against future objections and
   temptations unto the contrary, from all manner of causes and occasions.
   David's faith was so assaulted by them as that "he said in his haste
   that all men were liars;" and Abraham himself, after he had received
   the promise that "in his seed all nations should be blessed," was
   reduced unto that anxious inquiry, "Lord God, what wilt thou give me,
   seeing I go childless?" Gen. xv. 2; and Peter was so winnowed by Satan,
   that although his faith failed not, yet he greatly failed and fainted
   in its exercise. And we all know what fears from within, what fightings
   from without, we are exposed unto in this matter. And of this sort are
   all those atheistical objections against the Scripture which these days
   abound withal, which the devil useth as fiery darts to inflame the
   souls of men and to destroy their faith; and, indeed, this is that work
   which the powers of hell are principally engaged in at this day. Having
   lopped off many branches, they now lay their are to the root of faith;
   and hence, in the midst of the profession of Christian religion, there
   is no greater controversy than whether the Scriptures are the word of
   God or not. Against all these temptations doth the Holy Ghost give in
   such a continual supply of spiritual strength and assistance unto
   believers as that they shall at no time prevail, nor their faith
   totally fail. In such cases the Lord Christ intercedes for us that our
   faith fail not, and God's grace is sufficient against the buffetings of
   these temptations; and herein the fruit of Christ's intercession, with
   the grace of God and its efficiency, are communicated unto us by the
   Holy Ghost. What are those internal aids whereby he establisheth and
   assureth our minds against the force and prevalency of objections and
   temptations against the divine authority of the Scripture, how they are
   communicated unto us and received by us, this is no place to declare in
   particular. It is in vain for any to pretend unto the name of
   Christians by whom they are denied. And these also have the nature of
   an internal, real testimony, whereby faith is established.

   And because it is somewhat strange that, after a long, quiet possession
   of the professed faith, and assent of the generality of the minds of
   men thereunto, there should now arise among us such an open opposition
   unto the divine authority of the Scriptures as we find there is by
   experience, it may not be amiss in our passage to name the principal
   causes or occasions hereof; for if we, should bring them all into one
   reckoning, as justly we may, who either openly oppose it and reject it,
   or who use it or neglect it at their pleasure, or who set up other
   guides in competition with it or above it, or otherwise declare that
   they have no sense of the immediate authority of God therein, we shall
   find them to be like the Moors or slaves in some countries or
   plantations, -- they are so great in number and force above their
   rulers and other inhabitants, that it is only want of communication,
   with confidence, and some distinct interests, that keep them from
   casting off their yoke and restraint. I shall name three causes only of
   this surprising and perilous event:--

   1. A long-continued outward profession of the truth of the Scripture,
   without an inward experience of its power, betrays men at length to
   question the truth itself, at least not to regard it as divine. The
   owning of the Scripture to be the word of God bespeaks a divine
   majesty, authority, and power, to be present in it and with it.
   Wherefore, after men who have for a long time so professed do find that
   they never had any real experience of such a divine presence in it by
   any effects upon their own minds, they grow insensibly regardless of
   it, or allow it a very common place in their thoughts When they have
   worn off the impressions that were on their minds from tradition,
   education, and custom, they do for the future rather not oppose it than
   in any way believe it. And when once a reverence unto the word of God
   on the account of its authority is lost, an assent unto it on the
   account of its truth will not long abide. And all such persons, under a
   concurrence of temptations and outward occasions, will either reject it
   or prefer other guides before it.

   2. The power of lust, rising up unto a resolution of living in those
   sins whereunto the Scripture doth unavoidably annex eternal ruin, hath
   prevailed with many to cast off its authority: for whilst they are
   resolved to live in an outrage of sin, to allow a divine truth and
   power in the Scripture is to cast themselves under a present torment,
   as well as to ascertain their future misery; for no other can be his
   condition who is perpetually sensible that God always condemns him in
   all that he doth, and will assuredly take vengeance on him, -- which is
   the constant language of the Scripture concerning such persona
   Wherefore, although they will not immediately fall into an open
   atheistical opposition unto it, as that which, it may be, is not
   consistent with their interest and reputation in the world, yet,
   looking upon it as the devils did on Jesus Christ, as that which "comes
   to torment them before the time," they keep it at the greatest distance
   from their thoughts and minds, until they have habituated themselves
   unto a contempt of it. There being, therefore, an utter impossibility
   of giving any pretence of reconciliation between the owning of the
   Scripture to be the word of God, and a resolution to live in an excess
   of known sin, multitudes suffer their minds to be bribed by their
   corrupt affections to a relinquishment of any regard unto it.

   3. The scandalous quarrels and disputations of those of the church of
   Rome against the Scripture and its authority have contributed much unto
   the ruin of the faith of many. Their great design is, by all means to
   secure the power, authority, and infallibility of their church. Of
   these they say continually, as the apostle in another case of the
   mariners, "Unless these stay in the ship, we cannot be saved." Without
   an acknowledgment of these things, they would have it that men can
   neither at present believe nor be saved hereafter. To secure this
   interest, the authority of the Scripture must be by all means
   questioned and impaired. A divine authority in itself they will allow
   it, but with respect unto us it hath none but what it obtains by the
   suffrage and testimony of their church. But whereas authority is ek ton
   pros ti, and consists essentially in the relation and respect which it
   hath unto others, or those that are to be subject unto it, to say that
   it hath an authority in itself but none towards us, is not only to deny
   that it hath any authority at all, but also to reproach it with an
   empty name. They deal with it as the soldiers did with Christ: they put
   a crown on his head, and clothed him with a purple robe, and bowing the
   knee before him mocked him, saying, "Hail, king of the Jews!" They
   ascribe unto it the crown and robe of divine authority in itself, but
   not towards any one person in the world. So, if they please, God shall
   be God, and his word be of some credit among men. Herein they seek
   continually to entangle those of the weaker sort by urging them
   vehemently with this question, "How do you know the Scripture to be the
   word of God?" and have in continual readiness a number of sophistical
   artifices to weaken all evidences that shall be pleaded in its behalf.
   Nor is that all, but on all occasions they insinuate such objections
   against it, from its obscurity, imperfection, want of order,
   difficulties, and seeming contradictions in it, as are suited to take
   off the minds of men from a firm assent unto it or reliance on it; as
   if a company of men should conspire, by crafty multiplied insinuations,
   divulged on all advantages, to weaken the reputation of a chaste and
   sober matron, although they cannot deprive her of her virtue, yet,
   unless the world were wiser than for the most part it appears to be,
   they will insensibly take off from her due esteem. And this is as bold
   an attempt as can well be made in any case; for the first tendency of
   these courses is to make men atheists, after which success it is left
   at uncertain hazard whether they will be Papists or no. Wherefore, as
   there can be no greater nor more dishonourable reflection made on
   Christian religion than that it hath no other evidence or testimony of
   its truth but the authority and witness of those by whom it is at
   present professed, and who have notable worldly advantages thereby; so
   the minds of multitudes are secretly influenced by the poison of these
   disputes to think it no way necessary to believe the Scripture to be
   the word of God, or at least are shaken off from the grounds whereon
   they have professed it so to be. And the like disservice is done unto
   faith and the souls of men by such as advance a light within, or
   immediate inspiration, into competition with it or the room of it; for
   as such imaginations take place and prevail in the minds of men, so
   their respect unto the Scripture and all sense of its divine authority
   do decay, as experience doth openly manifest.

   It is, I say, from an unusual concurrence of these and the like causes
   and occasions that there is at present among us such a decay in,
   relinquishment of, and opposition unto the belief of the Scripture, as,
   it may be, former ages could not parallel.

   But against all these objections and temptations the minds of true
   believers are secured, by supplies of spiritual light, wisdom, and
   grace from the Holy Ghost.

   There are several other especial gracious actings of the Holy Spirit on
   the minds of believers, which belong also unto this internal real
   testimony whereby their faith is established. Such are his "anointing"
   and "sealing" of them, his "witnessing with them," and his being an
   "earnest" in them; all which must be elsewhere spoken unto. Hereby is
   our faith every day more and more increased and established. Wherefore,
   although no internal work of the Spirit can be the formal reason of our
   faith, or that which it is resolved into, yet is it such as without it
   we can never sincerely believe as we ought, nor be established in
   believing against temptations and objections.

   And with respect unto this work of the Holy Ghost it is that divines at
   the first reformation did generally resolve our faith of the divine
   authority of the Scripture into the testimony of the Holy Spirit. But
   this they did not do exclusively unto the proper use of external
   arguments and motives of credibility, whose store indeed is great, and
   whose fountain is inexhaustible; for they arise from all the
   undubitable notions that we have of God or ourselves, in reference unto
   our present duty or future happiness. Much less did they exclude that
   evidence thereof which the Holy Ghost gives unto it in and by itself.
   Their judgment is well expressed in the excellent words of one of them.
   "Maneat ergo," saith he, "hoc fixum, quos Spiritus sanctus intus
   docuit, solidè acquiescere in Scriptura, et hanc quidem esse
   autopiston, neque demonstrationi et rationibus subjici eam fas ease:
   quam tamen meretur apud nos certitudinem Spiritus testimonio consequi.
   Etsi enim reverentiam sua sibi ultro majestate conciliat, tunc tamen
   demure seriò nos afficit, quum per Spiritum obsignata est cordibus
   nostria. Illius ergo veritate illuminati, jam non aut nostro, aut
   aliorum judicio credimus a Deo esse Scripturam; sed supra humanum
   judicium, certo certius constituimus (non secus ac si ipsius Dei numen
   illic intueremur) hominum ministerio, ab ipsissimo Dei ore ad nos
   fluxisse. Non argumenta, non verisimilitudines quærimus, quibus
   judicium nostrum incumbat; sed ut rei extra æstimandi aleam positæ,
   judicium ingeniumque nostrum subjicimus ... Neque qualiter
   superstitionibus solent miseri homines captivam mentem addicere: sed
   quia non dubiam vim numinis illic sentimus vigere ac spirare, qua ad
   parendum, scientes so volentes, vividius tamen et efficacius quam pro
   humana aut voluntate aut scientia trahimur et accendimur ... Talis ergo
   est persuasio quæ rationes non requirat: talis notitia, cui optima
   ratio constet, nempe, in qua securius constantiusque mens quiescit quam
   in ullis rationibus: talis denique sensus, qui nisi ex coelesti
   revelatione nasci nequeat. Non aliud loquor quam quod apud se experitur
   fidelium unusquisque, nisi quod longe infra justam rei explicationem
   verba subsidunt." -- Calv. Instit., lib. i. cap. 7, sec. 5.

   And we may here briefly call over what we have attained or passed
   through: for, -- 1. We have showed, in general, both what is the nature
   of divine revelation and divine illumination, with their mutual respect
   unto one another; 2. What are the principal external arguments or
   motives of credibility whereby the Scripture may be proved to be of a
   divine original; 3. What kind of persuasion is the effect of them, or
   what is the assent which we give unto the truth of the Scriptures on
   their account; 4. What objective evidence there is unto reason in the
   doctrine of the Scriptures to induce the mind to assent unto them; 5.
   What is the nature of that faith whereby we believe the Scripture to be
   the word of God, and how it is wrought in us by the Holy Ghost; 6. What
   is that internal testimony which is given unto the divine authority of
   the Scriptures by the Holy Spirit, and what is the force and use
   thereof. The principal part of our work doth yet remain.
     __________________________________________________________________

Chapter V.

   Divine revelation itself the only foundation and reason of faith.

   That which we have thus far made way for, and which is now our only
   remaining inquiry is, What is the work of the Holy Ghost with respect
   unto the objective evidence which we have concerning the Scripture,
   that it is the word of God, which is the formal reason of our faith,
   and whereinto it is resolved? -- that is, we come to inquire and to
   give a direct answer unto that question, Why we believe the Scripture
   to be the word of God? what it is that our faith rests upon herein? and
   what it is that makes it the duty of every man to believe it so to be
   unto whom it is proposed? And the reason why I shall be the briefer
   herein is, because I have long since, in another discourse, cleared
   this argument, and I shall not here again call over any thing that was
   delivered therein, because what hath been unto this day gainsaid unto
   it or excepted against it hath been of little weight or consideration.
   Unto this great inquiry, therefore, I say, --

   We believe the Scripture to be the word of God with divine faith for
   its own sake only; or, our faith is resolved into the authority and
   truth of God only as revealing himself unto us therein and thereby. And
   this authority and veracity of God do infallibly manifest or evince
   themselves unto our faith, or our minds in the exercise of it, by the
   revelation itself in the Scripture, and no otherwise; or, "Thus saith
   the Lord," is the reason why we ought to believe, and why we do so, why
   we believe at all in general, and why we believe any thing in
   particular. And this we call the formal object or reason of faith.

   And it is evident that this is not God himself absolutely considered;
   for so he is only the material object of our faith: "He that cometh to
   God must believe that he is," Heb. xi. 6. Nor is it the truth of God
   absolutely; for that we believe as we do other essential properties of
   his nature. But it is the truth of God revealing himself his mind and
   will unto us in the Scripture. This is the sole reason why we believe
   any thing with divine faith.

   It is or may be inquired, wherefore we do believe Jesus Christ to be
   the Son of God, or that God is one in nature, subsisting in three
   persons, the Father, Son, and Holy Spirit; I answer, It is because God
   himself, the first truth, who cannot lie, hath revealed and declared
   these things so to be, and he who is our all requireth us so to
   believe. If it be asked how, wherein, or whereby God hath revealed or
   declared these things so to be, or what is that revelation which God
   hath made hereof; I answer, It is the Scripture and that only. And if
   it be asked how I know this Scripture to be a divine revelation, to be
   the word of God; I answer, -- 1. I do not know it demonstratively, upon
   rational, scientifical principles, because such a divine revelation is
   not capable of such a demonstration, 1 Cor. ii. 9. 2. I do not assent
   unto it, or think it to be so, only upon arguments and motives highly
   probable, or morally uncontrollable, as I am assuredly persuaded of
   many other things whereof I can have no certain demonstration, 1 Thess.
   ii. 13. 3. But I believe it so to be with faith divine and
   supernatural, resting on and resolved into the authority and veracity
   of God himself, evidencing themselves unto my mind, my soul, and
   conscience, by this revelation itself and not otherwise.

   Here we rest, and deny that we believe the Scripture to be the word of
   God formally for any other reason but itself, which assureth us of its
   divine authority. And if we rest not here, we must run on the rock of a
   moral certainty only, which shakes the foundation of all divine faith,
   or fall into the gulf and labyrinth of an endless circle, in proving
   two things mutually by one another, as the church by the Scripture and
   the Scripture by the church, in an everlasting rotation. Unless we
   intend so to wander, we must come to something wherein we may rest for
   its own sake, and that not with a strong and firm opinion, but with
   divine faith. And nothing can rationally pretend unto this privilege
   but the truth of God manifesting itself in the Scripture; -- and
   therefore those who will not allow it hereunto do some of them wisely
   deny that the Scripture's being the word of God is the object of divine
   faith directly, but only of a moral persuasion from external arguments
   and considerations; and I do believe that they will grant, that if the
   Scripture be so to be believed, it must be for its own sake. For those
   who would have us to believe the Scripture to be the word of God upon
   the authority of the church, proposing it unto us and witnessing it so
   to be, though they make a fair appearance of a ready and easy way for
   the exercise of faith, yet when things come to be sifted and tried,
   they do so confound all sorts of things that they know not where to
   stand or abide. But it is not now my business to examine their
   pretences; I have done it elsewhere. I shall therefore prove and
   establish the assertion laid down, after I have made way to it by one
   or two previous observations:--

   1. We suppose herein all the motives of credibility before mentioned,
   -- that is, all the arguments "ab extra," which vehemently persuade the
   Scripture to be the word of God, and wherewith it may be protected
   against objections and temptations to the contrary. They have all of
   them their use, and may in their proper place be insisted on.
   Especially ought they to be pleaded when the Scripture is attacked by
   an atheism arising from the love and practice of those lusts and sins
   which are severely condemned therein, and threatened with the utmost
   vengeance. With others they may be considered as previous inducements
   unto believing, or concomitant means of strengthening faith in them
   that do believe. In the first way, I confess, to the best of my
   observation of things past and present, their use is not great, nor
   ever hath been in the church of God: for assuredly the most that do
   sincerely believe the divine original and authority of the Scripture do
   it without any great consideration of them, or being much influenced by
   them; and there are many who, as Austin speaks, are saved "simplicitate
   credendi," and not "subtilitate disputandi," that are not able to
   inquire much into them, nor yet to apprehend much of their force and
   efficacy, when they are proposed unto them. Most persons, therefore,
   are effectually converted to God, and have saving faith, whereby they
   believe the Scripture, and virtually all that is contained in it,
   before they have ever once considered them. And God forbid we should
   think that none believe the Scriptures aright but those who are able to
   apprehend and manage the subtile arguments of learned men produced in
   their confirmation! yea, we affirm, on the contrary, that those who
   believe them on no other grounds have, indeed, no true divine faith at
   all. Hence they were not of old insisted on for the ingenerating of
   faith in them to whom the word was preached, nor ordinarily are so to
   this day by any who understand what is their work and duty. But in the
   second way, wherever there is occasion from objections, oppositions, or
   temptations, they may be pleaded to good use and purpose; and they may
   do well to be furnished with them who are unavoidably exposed unto
   trials of that nature. For as for that course which some take, in all
   places and at all times, to be disputing about the Scriptures and their
   authority, it is a practice giving countenance unto atheism, and is to
   be abhorred of all that fear God; and the consequents of it are
   sufficiently manifest.

   2. The ministry of the church, as it is the pillar and ground of truth,
   holding it up and declaring it, is in an ordinary way previously
   necessary unto believing; for "faith cometh by hearing, and hearing by
   the word of God." We believe the Scripture to be the word of God for
   itself alone, but not by itself alone. The ministry of the word is the
   means which God hath appointed for the declaration and making known the
   testimony which the Holy Spirit gives in the Scripture unto its divine
   original. And this is the ordinary way whereby men are brought to
   believe the Scripture to be the word of God. The church in its ministry
   owning, witnessing, and avowing it so to be, instructing all sorts of
   persons out of it, there is, together with a sense and apprehension of
   the truth and power of the things taught and revealed in it, faith in
   itself as the word of God ingenerated in them.

   3. We do also here suppose the internal effectual work of the Spirit
   begetting faith in us, as was before declared, without which we can
   believe neither the Scriptures nor any thing else with faith divine,
   not for want of evidence in them, but of faith in ourselves.

   These things being supposed, we do affirm, That it is the authority and
   truth of God, as manifesting themselves in the supernatural revelation
   made in the Scripture, that our faith ariseth from and is resolved
   into. And herein consists that testimony which the Spirit gives unto
   the word of God that it is so; for it is the Spirit that beareth
   witness, because the Spirit is truth. The Holy Ghost being the
   immediate author of the whole Scripture, doth therein and thereby give
   testimony unto the divine truth and original of it, by the characters
   of divine authority and veracity impressed on it, and evidencing
   themselves in its power and efficacy. And let it be observed, that what
   we assert respects the revelation itself, the Scripture, the writing,
   ten graphen, and not merely the things written or contained in it. The
   arguments produced by some to prove the truth of the doctrines of the
   Scripture reach not the cause in hand: for our inquiry is not about
   believing the truths revealed, but about believing the revelation
   itself, the Scripture itself, to be divine; and this we do only because
   of the authority and veracity of the revealer, that is, of God himself,
   manifesting themselves therein.

   To manifest this fully I shall do these things:--

   1. Prove that our faith is so resolved into the Scripture as a divine
   revelation, and not into any thing else; that is, we believe the
   Scripture to be the word of God for its own sake, and not for the sake
   of any thing else whatever, either external arguments or authoritative
   testimony of men.

   2. Show how or by what means the Scripture doth evidence its own divine
   original, or that the authority of God is so evidenced in it and by it
   as that we need no other formal cause or reason of our faith, whatever
   motives or means of believing we may make use of. And as to the first
   of these, --

   1. That is the formal reason whereon we do believe which the Scripture
   proposeth as the only reason why we should so do, why it is our duty to
   do so, and whereunto it requireth our assent. Now, this is to itself as
   it is the word of God, and because it is so; -- or, it proposeth the
   authority of God in itself, and that alone, which we are to acquiesce
   in; and the truth of God, and that alone, which our faith is to rest on
   and is resolved into. It doth not require us to believe it upon the
   testimony of any church, or on any other arguments that it gives us to
   prove that it is from God, but speaks unto us immediately in his name,
   and thereon requires faith and obedience.

   Some, it may be, will ask whether this prove the Scripture to be the
   word of God, because it says so of itself, when any other writing may
   say the same; but we are not now giving arguments to prove unto others
   the Scripture to be the word of God, but only proving and showing what
   our own faith resteth on and is resolved into, or, at least, ought so
   to be. How it evidenceth itself unto our faith to be the word of God we
   shall afterwards declare. It is sufficient unto our present purpose
   that God requires us to believe the Scripture for no other reason but
   because it is his word, or a divine revelation from him; and if so, his
   authority and truth are the formal reason why we believe the Scripture
   or any thing contained in it. To this purpose do testimonies abound in
   particular, besides that general attestation which is given unto it in
   that sole preface of divine revelations, "Thus saith the Lord;" and
   therefore they are to be believed. Some of them we must mention:--

   Deut. xxxi. 11-13, "When all Israel is come to appear before the Lord
   thy God in the place which he shall choose, thou shalt read this law
   before all Israel in their hearing. Gather the people together, men,
   and women, and children, and thy stranger that is within thy gates,
   that they may hear, and that they may learn, and fear the Lord your
   God, and observe to do all the words of this law: and that their
   children, which have not known any thing, may hear, and learn to fear
   the Lord your God." It is plain that God here requireth faith and
   obedience of the whole people, men, women, and children. The inquiry
   is, what he requireth it unto. It is to this law, to this law written
   in the books of Moses, which was to be read unto them out of the book;
   at the hearing of which they were obliged to believe and obey. To
   evidence that law to be his, he proposeth nothing but itself. But it
   will be said, "That generation was sufficiently convinced that the law
   was from God by the miracles which they beheld in the giving of it;"
   but, moreover, it is ordered to be proposed unto children of future
   generations, who knew nothing, that they may hear, and learn to fear
   the Lord.

   That which, by the appointment of God, is to be proposed unto them that
   know nothing, that they may believe, that is unto them the formal
   reason of their believing. But this is the written word: "Thou shalt
   read this law unto them which have not known any thing, that they may
   hear and learn," etc. Whatever use, therefore, there may be of other
   motives or testimonies to commend the law unto us, of the ministry of
   the church especially, which is here required unto the proposal of the
   word unto men, it is the law itself, or the written word, which is the
   object of our faith, and which we believe for its own sake. See also
   chap. xxix. 29, where "revealed things" are said to "belong unto us and
   our children, that we might do them," -- that receive them on the
   account of their divine revelation.

   Isa. viii. 19, 20, "When they shall say unto you, Seek unto them that
   have familiar spirits, and unto wizards that peep, and that mutter:
   should not a people seek unto their God? for the living to the dead? To
   the law and to the testimony: if they speak not according to this word,
   it is because there is no light in them." The inquiry is, by what means
   men may come to satisfaction in their minds and consciences, or what
   their faith or trust is in. Two things are proposed unto this end:--
   (1.) Immediate diabolical revelations, real or pretended; (2.) The
   written word of God, "the law and the testimony." Hereunto are we sent,
   and that upon the account of its own authority alone, in opposition
   unto all other pretences of assurance or security. And the sole reason
   why any one doth not acquiesce by faith in the written word is, because
   he hath no mornings or light of truth shining on him. But how shall we
   know the law and testimony, this written word, to be the word of God,
   and believe it so to be, and distinguish it from every other pretended
   divine revelation that is not so? This is declared, --

   Jer. xxiii. 28, 29, "The prophet that hath a dream, let him tell a
   dream; and he that hath my word, let him speak my word faithfully. What
   is the chaff to the wheat? saith the Lord. Is not my word like as a
   fire? saith the Lord; and like a hammer that breaketh the rock in
   pieces?" It is supposed that there are two persons in reputation for
   divine revelations, esteemed "prophets;" -- one of them only pretends
   so to be, and declares the dreams of his own fancy, or the divinations
   of his own mind, as the word of God; the other hath the word of God,
   and declares it faithfully from him. Yea, but how shall we know the one
   from the other? Even as men know wheat from chaff, by their different
   natures and effects; for as false, pretended revelations are but as
   chaff, which every wind will scatter, so the true word of God is like a
   fire and like a hammer, is accompanied with such light, efficacy, and
   power, that it manifests itself unto the consciences of men so to be.
   Hereon doth God call us to rest our faith on it, in opposition unto all
   other pretences whatever.

   2. But is it of this authority and efficacy in itself? See Luke xvi.
   27-31, "Then he said" (the rich man in hell), "I pray thee therefore,
   father, that thou wouldest send him" (Lazarus, who was dead) "to my
   father's house: for I have five brethren; that he may testify unto
   them, lest they also come into this place of torment. Abraham saith
   unto him, They have Moses and the prophets; let them hear them. And he
   said, Nay, father Abraham: but if one went unto them from the dead,
   they will repent. And he said unto him, If they hear not Moses and the
   prophets, neither will they be persuaded, though one rose from the
   dead." The question here between Abraham and the rich man in this
   parable, -- indeed between the wisdom of God and the superstitious
   contrivances of men, -- is about the way and means of bringing those
   who are unbelievers and impenitent unto faith and repentance. He who
   was in hell apprehended that nothing would make them believe but a
   miracle, one rising from the dead and speaking unto them; which, or the
   like marvellous operations, many at this day think would have mighty
   power and influence upon them to settle their minds and change their
   lives. Should they see one "rise from the dead," and come and converse
   with them, this would convince them of the immortality of the soul, of
   future rewards and punishments, as giving them sufficient evidence
   thereof, so that they would assuredly repent and change their lives;
   but as things are stated, they have no sufficient evidence of these
   things, so that they doubt so far about them as that they are not
   really influenced by them. Give them but one real miracle, and you
   shall have them forever. This, I say, was the opinion and judgment of
   him who was represented as in hell, as it is of many who are posting
   thither apace. He who was in heaven thought otherwise; wherein we have
   the immediate judgment of Jesus Christ given in this matter,
   determining this controversy. The question is about sufficient evidence
   and efficacy to cause us to believe things divine and supernatural; and
   this he determines to be in the written word, "Moses and the prophets."
   If he that will not, on the single evidence of the written word,
   believe [it] to be from God, or a divine revelation of his will, will
   never believe upon the evidence of miracles nor any other motives, then
   that written word contains in itself the entire formal reason of faith,
   or all that evidence of the authority and truth of God in it which
   faith divine and supernatural rests upon; that is, it is to be believed
   for its own sake. But saith our Lord Jesus Christ himself, "If men will
   not hear," that is, believe, "Moses and the prophets, neither will they
   be persuaded, though one rose from the dead," and come and preach unto
   them, -- a greater miracle than which they could not desire. Now, this
   could not be spoken if the Scripture did not contain in itself the
   whole entire formal reason of believing; for if it have not this,
   something necessary unto believing would be wanting, though that were
   enjoyed. And this is directly affirmed, --

   John xx. 30, 31, "Many other signs truly did Jesus in the presence of
   his disciples, which are not written in this book: but these are
   written, that ye might believe that Jesus is the Christ, the Son of
   God; and that believing ye might have life through his name." The signs
   which Christ wrought did evidence him to be the Son of God. But how
   come we to know and believe these signs? what is the way and means
   thereof? Saith the blessed apostle, "These things are written, that ye
   might believe;" -- "This writing of them by divine inspiration is so
   far sufficient to beget and assure faith in you, as that thereby you
   may have eternal life through Jesus Christ:" for if the writing of
   divine things and revelations be the means appointed of God to cause
   men to believe unto eternal life, then it must, as such, carry along
   with it sufficient reason why we should believe, and grounds whereon we
   should do so. And in like manner is this matter determined by the
   apostle Peter, --

   2 Pet. i. 16-21, "We have not followed cunningly-devised fables, when
   we made known unto you the power and coming of our Lord Jesus Christ,
   but were eye-witnesses of his majesty. For he received from God the
   Father honour and glory, when there came such a voice to him from the
   excellent glory, This is my beloved Son, in whom I am well pleased. And
   this voice which came from heaven we heard, when we were with him in
   the holy mount. We have also a more sure word of prophecy; whereunto ye
   do well that ye take heed, as unto a light that shineth in a dark
   place, until the day dawn, and the day-star arise in your hearts:
   knowing this first, that no prophecy of the Scripture is of any private
   interpretation. For the prophecy came not in old time by the will of
   man: but holy men of God spake as they were moved by the Holy Ghost"
   The question is about the gospel, or the declaration of the powerful
   coming of Jesus Christ, whether it were to be believed or no; and if it
   were, upon what grounds. Some said it was a "cunningly-devised fable;"
   others, that it was a fanatical story of madmen, as Festus thought of
   it when preached by Paul, Acts xxvi. 24; and very many are of the same
   mind still. The apostles, on the contrary, averred that what was spoken
   concerning him were "words of truth and soberness," yea, "faithful
   sayings, and worthy of all acceptation," 1 Tim. i. 15; that is, to be
   believed for its worth and truth. The grounds and reasons hereof are
   two:-- (1.) The testimony of the apostles, who not only conversed with
   Jesus Christ and were "eyewitnesses of his majesty," beholding his
   glory, "the glory as of the only-begotten of the Father, full of grace
   and truth," John i. 14, which they gave in evidence of the truth of the
   gospel,1 John i. 1, but also heard a miraculous testimony given unto
   him immediately from God in heaven, 2 Pet. i. 17, 18. This gave them,
   indeed, sufficient assurance; but whereinto shall they resolve their
   faith who heard not this testimony? Why, they have "a more sure" (that
   is, a most sure) "word of prophecy," -- that is, the written word of
   God, that is sufficient of itself to secure their faith in this matter,
   especially as confirmed by the testimony of the apostles; whereby the
   church comes to be "built" in its faith "on the foundation of the
   apostles and prophets," Eph. ii. 20. But why should we believe this
   word of prophecy? may not that also be a "cunningly-devised fable," and
   the whole Scripture be but the suggestions of men's private spirits, as
   is objected, 2 Pet. i. 20? All is finally resolved into this, that the
   writers of it were immediately "moved" or acted "by the Holy Ghost;"
   from which divine original it carrieth along its own evidence with it,
   Plainly, that which the apostle teacheth us is, that we believe all
   other divine truths for the Scripture's sake, or because they are
   declared therein; but the Scripture we believe for its own sake, or
   because "holy men of God" wrote it "as they were moved by the Holy
   Ghost."

   So is the whole object of faith proposed by the same apostle, 2 Pet.
   iii. 2, "The words which were spoken before by the holy prophets, and
   of the commandment of the apostles of the Lord and Saviour." And
   because our faith is resolved into them, we are said to be "built upon
   the foundation of the apostles and prophets," as was said, Eph. ii. 20;
   that is, our faith rests solely, as on its proper foundation, which
   bears the weight of it, on the authority and truth of God in their
   writings. Hereunto we may add that of Paul, --

   Rom. xvi. 25, 26, "According to the revelation of the mystery, which
   was kept secret since the world began, but now is made manifest, and by
   the scriptures of the prophets, according to the commandment of the
   everlasting God, made known to all nations for the obedience of faith."
   The matter to be believed is the mystery of the gospel, which was kept
   secret since the world began, or from the giving of the first promise;
   not absolutely, but with respect unto that full manifestation which it
   hath now received. This God commands to be believed; the everlasting
   God, he who hath sovereign authority over all, requires faith in a way
   of obedience hereunto. But what ground or reason have we to believe it?
   This alone is proposed, namely, the divine revelation made in the
   preaching of the apostles and writings of the prophets; for "faith
   cometh by hearing, and hearing by the word of God," Rom. x. 17. This
   course, and no other, did our Saviour, even after his resurrection,
   take to beget and confirm faith in the disciples, Luke xxiv. 25-27.
   That great testimony to this purpose, 2 Tim. iii. 15-17, I do not plead
   in particular, because I have so fully insisted on it in another
   discourse.

   From these and many other testimonies to the same purpose which might
   be produced, it is evident, --

   1. That it is the Scripture itself, the word or will of God as revealed
   or written, which is proposed unto us as the object of our faith and
   obedience, which we are to receive and believe with faith divine and
   supernatural.

   2. That no other reason is proposed unto us either as a motive to
   encourage us, or as an argument to assure us that we shall not be
   mistaken, but only its own divine original and authority, making our
   duty necessary and securing our faith infallibly. And those testimonies
   are with me of more weight a thousand times than the plausible
   reasonings of any to the contrary. With some, indeed, it is grown a
   matter of contempt to quote or cite the Scripture in our writings, such
   reverence have they for the ancient fathers, some of whose writings are
   nothing else but a perpetual contexture of Scripture. But for such who
   pretend to despise those testimonies in this case, it is because either
   they do not understand what they are produced to confirm or cannot
   answer the proof that is in them; for it is not unlikely but that some
   persons, well-conceited of their own understanding in things wherein
   they are most ignorant, will pride and please themselves in the
   ridiculousness of proving the Scripture to be the word of God by
   testimonies taken out of it. But, as was said, we must not forego the
   truth because either they will not or cannot understand what we
   discourse about.

   Our assertion is confirmed by the uniform practice of the prophets and
   apostles, and all the penmen of the Scripture, in proposing those
   divine revelations which they received by immediate inspiration from
   God; for that which was the reason of their faith unto whom they first
   declared those divine revelations is the reason of our faith now they
   are recorded in the Scripture, for the writing of it being by God's
   appointment, it comes into the room and supplies the place of their
   oral ministry. On what ground soever men were obliged to receive and
   believe divine revelations when made unto them by the prophets and
   apostles, on the same are we obliged to receive and believe them now
   they are made unto us in the Scripture, the writing being by divine
   inspiration, and appointed as the means and cause of our faith. It is
   true, God was pleased sometimes to bear witness unto their personal
   ministry by miracles or signs and wonders, as Heb. ii. 4, "God bearing
   them witness;" but this was only at some seasons, and with some of
   them. That which they universally insisted on, whether they wrought any
   miracles or no, was, that the word which they preached, declared,
   wrote, was "not the word of man," came not by any private suggestion,
   or from any invention of their own, but was "indeed the word of God," 1
   Thess. ii. 13, and declared by them as they were "acted by the Holy
   Ghost," 2 Pet. i. 21.

   Under the Old Testament, although the prophets sometimes referred
   persons unto the word already written, as that which their faith was to
   acquiesce in, Isa. viii. 20, Mal. iv. 4, setting out its power and
   excellency for all the ends of faith and obedience, Ps. xix. 7-9,
   cxix., and not to any thing else, nor to any other motives or arguments
   to beget and require faith, but its own authority only; yet as to their
   own especial messages and revelations, they laid the foundation of all
   the faith and obedience which they required in this alone, "Thus saith
   the Lord, the God of truth." And under the New Testament, the
   infallible preachers and writers thereof do in the first place propose
   the writings of the Old Testament to be received for their own sake, or
   on the account of their divine original: see John i. 45; Luke xvi. 29,
   31; Matt. xxi. 42; Acts xviii. 24, 25, 28, xxiv. 14, xxvi. 22; 2 Pet.
   i. 21. Hence are they called "The oracles of God," Rom. iii. 2; and
   oracles always required an assent for their own sake, and other
   evidence they pleaded none. And for the revelations which they
   superadded, they pleaded that they had them immediately from God "by
   Jesus Christ," Gal. i. 1. And this was accompanied with such an
   infallible assurance in them that received them as to be preferred
   above a supposition of the highest miracle to confirm any thing to the
   contrary, chap. i. 8; for if an angel from heaven should have preached
   any other doctrine than what they revealed and proposed in the name and
   authority of God, they were to esteem him accursed. For this cause they
   still insisted on their apostolical authority and mission, which
   included infallible inspiration and direction, as the reason of the
   faith of them unto whom they preached and wrote. And as for those who
   were not themselves divinely inspired, or wherein those that were so
   did not act by immediate inspiration, they proved the truth of what
   they delivered by its consonancy unto the Scriptures already written,
   referring the minds and consciences of men unto them for their ultimate
   satisfaction, Acts xviii. 28, xxviii. 23.

   It was before granted that there is required, as subservient unto
   believing, as a means of it, or for the resolution of our faith into
   the authority of God in the Scriptures, the ministerial proposal of the
   Scriptures and the truths contained in them, with the command of God
   for obedience unto them, Rom. xvi. 25, 26. This ministry of the church,
   either extraordinary or ordinary, God hath appointed unto this end, and
   ordinarily it is indispensable thereunto: chap. x. 14, 15, "How shall
   they believe in him of whom they have not heard? and how shall they
   hear without a preacher? and how shall they preach, except they be
   sent?" Without this ordinarily we cannot believe the Scripture to be
   the word of God, nor the things contained in it to be from him, though
   we do not believe either the one or the other for it. I do grant that
   in extraordinary cases outward providences may supply the room of this
   ministerial proposal; for it is all one, as unto our duty, by what
   means the Scripture is brought unto us. But upon a supposition of this
   ministerial proposal of the word, which ordinarily includes the whole
   duty of the church in its testimony and declaration of the truth, I
   desire to know whether those unto whom it is proposed are obliged,
   without farther external evidence, to receive it as the word of God, to
   rest their faith on it, and submit their consciences unto it? The rule
   seems plain, that they are obliged so to do, Mark xvi. 16. We may
   consider this under the distinct ways of its proposal, extraordinary
   and ordinary.

   Upon the preaching of any of the prophets by immediate inspiration of
   the Holy Ghost, or on their declaration of any new revelation they had
   from God, by preaching or writing, suppose Isaiah or Jeremiah, I desire
   to know whether or no all persons were bound to receive their doctrine
   as from God, to believe and submit unto the authority of God in the
   revelation made by him, without any external motives or arguments, or
   the testimony or authority of the church witnessing thereunto? If they
   were not, then were they all excused as guiltless who refused to
   believe the message they declared in the name of God, and in despising
   the warnings and instructions which they gave them; for external
   motives they used not, and the present church mostly condemned them and
   their ministry, as is plain in the case of Jeremiah. Now, it is impious
   to imagine that those to whom they spake in the name of God were not
   obliged to believe them, and it tends to the overthrow of all religion.
   If we shall say that they were obliged to believe them, and that under
   the penalty of divine displeasure, and so to receive the revelation
   made by them, on their declaration of it, as the word of God, then it
   must contain in it the formal reason of believing, or the full and
   entire cause, reason, and ground why they ought to believe with faith
   divine and supernatural. Or let another ground of faith in this case be
   assigned.

   Suppose the proposal be made in the ordinary ministry of the church.
   Hereby the Scripture is declared unto men to be the word of God; they
   are acquainted with it, and with what God requires of them therein; and
   they are charged in the name of God to receive and believe it. Doth any
   obligation unto believing hence arise? It may be some will say that
   immediately there is not; only they will grant that men are bound
   hereon to inquire into such reasons and motives as are proposed unto
   them for its reception and admission. I say there is no doubt but that
   men are obliged to consider all things of that nature which are
   proposed unto them, and not to receive it with brutish, implicit
   belief; for the receiving of it is to be an act of men's own minds or
   understandings, on the best grounds and evidences which the nature of
   the thing proposed is capable of. But supposing men to do their duty in
   their diligent inquiries into the whole matter, I desire to know
   whether, by the proposal mentioned, there come upon men an obligation
   to believe? If there do not, then are all men perfectly innocent who
   refuse to receive the gospel in the preaching of it, as to any respect
   unto that preaching; which to say is to overthrow the whole
   dispensation of the ministry. If they are obliged to believe upon the
   preaching of it, then hath the word in itself those evidences of its
   divine original and authority which are a sufficient ground of faith or
   reason of believing; for what God requires us to believe upon hath so
   always.

   As the issue of this whole discourse, it is affirmed that our faith is
   built on and resolved into the Scripture itself, which carries with it
   its own evidence of being a divine revelation; and therefore doth that
   faith ultimately rest on the truth and authority of God alone, and not
   on any human testimony, such as is that of the church, nor on any
   rational arguments or motives that are absolutely fallible.
     __________________________________________________________________

Chapter VI.

   The nature of divine revelations -- Their self-evidencing power
   considered, particularly that of the Scriptures as the word of God.

   It may be said that if the Scripture thus evidence itself to be the
   word of God, as the sun manifesteth itself by light and fire by heat,
   or as the first principles of reason are evident in themselves without
   farther proof or testimony, then every one, and all men, upon the
   proposal of the Scripture unto them, and its own bare assertion that it
   is the word of God, would necessarily, on that evidence alone, assent
   thereunto, and believe it so to be. But this is not so; all experience
   lieth against it; nor is there any pleadable ground of reason that so
   it is, or that so it ought to be.

   In answer unto this objection I shall do these two things:--

   1. I shall show what it is, what power, what faculty in the minds of
   men, whereunto this revelation is proposed, and whereby we assent unto
   the truth of it; wherein the mistakes whereon this objection proceedeth
   will be discovered.

   2. I shall mention some of those things whereby the Holy Ghost
   testifieth and giveth evidence unto the Scripture in and by itself, so
   as that our faith may be immediately resolved into the veracity of God
   alone.

   1. And, in the first place, we may consider that there are three ways
   whereby we assent unto any thing that is proposed unto us as true, and
   receive it as such:--

   (1.) By inbred principles of natural light, and the first rational
   actings of our minds. This in reason answers instinct in irrational
   creatures. Hence God complains that his people did neglect and sin
   against their own natural light and first dictates of reason, whereas
   brute creatures would not forsake the conduct of the instinct of their
   natures, Isa. i. 3. In general, the mind is necessarily determined to
   an assent unto the proper objects of these principles; it cannot do
   otherwise. It cannot but assent unto the prime dictates of the light of
   nature, yea, those dictates are nothing but its assent. Its first
   apprehension of the things which the light of nature embraceth, without
   either express reasonings or farther consideration, is this assent.
   Thus doth the mind embrace in itself the general notions of moral good
   and evil, with the difference between them, however it practically
   complies not with what they guide unto, Jude 10. And so doth it assent
   unto many principles of reason, as that the whole is greater than the
   part, without admitting any debate about them.

   (2.) By rational consideration of things externally proposed unto us.
   Herein the mind exerciseth its discursive faculty, gathering one thing
   out of another, and concluding one thing from another; and hereon is it
   able to assent unto what is proposed unto it in various degrees of
   certainty, according unto the nature and degree of the evidence it
   proceeds upon. Hence it hath a certain knowledge of some things; of
   others, an opinion or persuasion prevalent against the objections to
   the contrary, which it knows, and whose force it understands, which may
   be true or false.

   (3.) By faith. This respects that power of our minds whereby we are
   able to assent unto any thing as true which we have no first principles
   concerning, no inbred notions of, nor can from more known principles
   make unto ourselves any certain rational conclusions concerning them.
   This is our assent upon testimony, whereon we believe many things which
   no sense, inbred principles, nor reasonings of our own, could either
   give us an acquaintance with or an assurance of. And this assent also
   hath not only various degrees, but is also of divers kinds, according
   as the testimony is which it ariseth from and resteth on; as being
   human if that be human, and divine if that be so also.

   According to these distinct faculties and powers of our souls, God is
   pleased to reveal or make known himself, his mind or will, three ways
   unto us: for he hath implanted no power in our minds, but the principal
   use and exercise of it are to be with respect unto himself and our
   living unto him, which is the end of them all; and a neglect of the
   improvement of them unto this end is the highest aggravation of sin. It
   is an aggravation of sin when men use the creatures of God otherwise
   than he hath appointed, or in not using them to his glory, -- when they
   take his corn, and wine, and oil, and spend them on their lusts, Hos.
   ii. 8. It is a higher aggravation, when men in sinning abuse and
   dishonour their own bodies; for these are the principal external
   workmanship of God, being made for eternity, and whose preservation
   unto his glory is committed unto us in an especial manner. This the
   apostle declareth to be the peculiar aggravation of the sin of
   fornication, and uncleanness of any kind, 1 Cor. vi. 18, 19. But the
   height of impiety consists in the abuse of the faculties and powers of
   the soul, wherewith we are endowed purposely and immediately for the
   glorifying of God. Hence proceed unbelief, profaneness, blasphemy,
   atheism, and the like pollutions of the spirit or mind. And these are
   sins of the highest provocation; for the powers and faculties of our
   minds being given us only to enable us to live unto God, the diverting
   of their principal exercise unto other ends is an act of enmity against
   him and affront unto him.

   (1.) He makes himself known unto us by the innate principles of our
   nature, unto which he hath communicated, as a power of apprehending, so
   an indelible sense of his being, his authority, and his will, so far as
   our natural dependence on him and moral subjection unto him do require:
   for whereas there are two things in this natural light and these first
   dictates of reason; first, a power of conceiving, discerning, and
   assenting; and, secondly, a power of judging and determining upon the
   things so discerned and assented unto, -- by the one God makes known
   his being and essential properties, and by the other his sovereign
   authority over all.

   As to the first, the apostle affirms that to gnoston tou Theou phaneron
   estin en autois, Rom. i. 19, -- "that which may be known of God" (his
   essence, being, subsistence, his natural, necessary, essential
   properties) "is manifest in them;" that is, it hath a self-evidencing
   power, acting itself in the minds of all men endued with natural light
   and reason. And as unto his sovereign authority, he doth evidence it in
   and by the consciences of men; which are the judgment that they make,
   and cannot but make, of themselves and their actions, with respect unto
   the authority and judgment of God, Rom. ii. 14, 15. And thus the mind
   doth assent unto the principles of God's being and authority,
   antecedently unto any actual exercise of the discursive faculty of
   reason, or other testimony whatever.

   (2.) He doth it unto our reason in its exercise, by proposing such
   things unto its consideration as from whence it may and cannot but
   conclude in an assent unto the truth of what God intends to reveal unto
   us that way. This he doth by the works of creation and providence,
   which present themselves unavoidably unto reason in its exercise, to
   instruct us in the nature, being, and properties of God. Thus "the
   heavens declare the glory of God; and the firmament showeth his
   handywork. Day unto day uttereth speech, and night unto night showeth
   knowledge. There is no speech nor language, where their voice is not
   heard," Ps. xix. 1-3. But yet they do not thus declare, evidence, and
   reveal the glory of God unto the first principles and notions of
   natural light without the actual exercise of reason. They only do so
   "when we consider his heavens, the work of his fingers, the moon and
   the stars, which he hath ordained," as the same psalmist speaks, Ps.
   viii. 3. A rational consideration of them, their greatness, order,
   beauty, and use, is required unto that testimony and evidence which God
   gives in them and by them unto himself, his glorious being and power.
   To this purpose the apostle discourseth at large concerning the works
   of creation, Rom. i. 20, 21, as also of those of providence, Acts xiv.
   15-17, xvii. 24-28, and the rational use we are to make of them, verse
   29. So God calls unto men for the exercise of their reason about these
   things, reproaching them with stupidity and brutishness where they are
   wanting therein, Isa. xlvi. 5-8, xliv. 18-20.

   (3.) God reveals himself unto our faith, or that power of our souls
   whereby we are able to assent unto the truth of what is proposed unto
   us upon testimony. And this he doth by his word, or the Scriptures,
   proposed unto us in the manner and way before expressed.

   He doth not reveal himself by his word unto the principles of natural
   light, nor unto reason in its exercise; but yet these principles, and
   reason itself, with all the faculties of our minds, are consequentially
   affected with that revelation, and are drawn forth into their proper
   exercise by it. But in the gospel the "righteousness of God is revealed
   from faith to faith," Rom. i. 17, -- not to natural light, sense, or
   reason, in the first place; and it is faith that is "the evidence of
   things not seen," as revealed in the word, Heb. xi. 1. Unto this kind
   of revelation, "Thus saith the Lord" is the only ground and reason of
   our assent; and that assent is the assent of faith, because it is
   resolved into testimony alone.

   And concerning these several ways of the communication or revelation of
   the knowledge of God, it must be always observed that there is a
   perfect consonancy in the things revealed by them all. If any thing
   pretends from the one what is absolutely contradictory unto the other,
   or our senses as the means of them, it is not to be received.

   The foundation of the whole, as of all the actings of our souls, is in
   the inbred principles of natural light, or first necessary dictates of
   our intellectual, rational nature. This, so far as it extends, is a
   rule unto our apprehension in all that follows. Wherefore, if any
   pretend, in the exercise of reason, to conclude unto any thing
   concerning the nature, being, or will of God, that is directly
   contradictory unto those principles and dictates, it is no divine
   revelation unto our reason, but a paralogism from the defect of reason
   in its exercise. This is that which the apostle chargeth on and
   vehemently urgeth against the heathen philosophers. Inbred notions they
   had in themselves of the being and eternal power of God; and these were
   so manifest in them thereby that they could not but own them. Hereon
   they set their rational, discursive faculty at work in the
   consideration of God and his being; but herein were they so vain and
   foolish as to draw conclusions directly contrary unto the first
   principles of natural light, and the unavoidable notions which they had
   of the eternal being of God, Rom. i. 21-25. And many, upon their
   pretended rational consideration of the promiscuous event of things in
   the world, have foolishly concluded that all things had a fortuitous
   beginning, and have fortuitous events, or such as, from a concatenation
   of antecedent causes, are fatally necessary, and are not disposed by an
   infinitely wise, unerring, holy providence. And this also is directly
   contradictory unto the first principles and notions of natural light;
   whereby it openly proclaims itself not to be an effect of reason in its
   due exercise, but a mere delusion.

   So if any pretend unto revelations by faith which are contradictory
   unto the first principles of natural light or reason, in its proper
   exercise about its proper objects, it is a delusion. On this ground the
   Roman doctrine of transubstantiation is justly rejected; for it
   proposeth that as a revelation by faith which is expressly
   contradictory unto our sense and reason, in their proper exercise about
   their · proper objects. And a supposition of the possibility of any
   such thing would make the ways whereby God reveals and makes known
   himself to cross and interfere one with another; which would leave us
   no certainty in any thing, divine or human.

   But yet as these means of divine revelation do harmonize and perfectly
   agree one with the other, so they are not objectively equal, or equally
   extensive, nor are they co-ordinate, but subordinate unto one another.
   Wherefore, there are many things discernible by reason in its exercise
   which do not appear unto the first principles of natural light. So the
   sober philosophers of old attained unto many true and great conceptions
   of God and the excellencies of his nature, above what they arrived unto
   who either did not or could not cultivate and improve the principles of
   natural light in the same manner as they did. It is, therefore, folly
   to pretend that things so made known of God are not infallibly true and
   certain, because they are not obvious unto the first conceptions of
   natural light, without the due exercise of reason, provided they are
   not contradictory thereunto. And there are many things revealed unto
   faith that are above and beyond the comprehension of reason in the best
   and utmost of its most proper exercise: such are all the principal
   mysteries of Christian religion. And it is the height of folly to
   reject them, as some do, because they are not discernible and
   comprehensible by reason, seeing they are not contradictory thereunto.
   Wherefore, these ways of God's revelation of himself are not equally
   extensive or commensurate, but are so subordinate one unto another that
   what is wanting unto the one is supposed by the other, unto the
   accomplishment of the whole and entire end of divine revelation; and
   the truth of God is the same in them all.

   (1.) The revelation which God makes of himself in the first way, by the
   inbred principles of natural light, doth sufficiently and infallibly
   evidence itself to be from him; it doth it in, unto, and by those
   principles themselves. This revelation of God is infallible, the assent
   unto it is infallible, which the infallible evidence it gives of itself
   makes to be so. We dispute not now what a few atheistical sceptics
   pretend unto, whose folly hath been sufficiently detected by others.
   All the sobriety that is in the world consents in this, that the light
   of the knowledge of God, in and by the inbred principles of our minds
   and consciences, doth sufficiently, uncontrollably, and infallibly
   manifest itself to be from him; and that the mind neither is nor can be
   possibly imposed on in its apprehensions of that nature. And if the
   first dictates of reason concerning God do not evidence themselves to
   be from God, they are neither of any use nor force; for they are not
   capable of being confirmed by external arguments, and what is written
   about them is to show their force and evidence, not to give them any.
   Wherefore, this first way of God's revelation of himself unto us is
   infallible, and infallibly evidenceth itself in our minds, according to
   the capacity of our natures.

   (2.) The revelation that God maketh of himself by the works of creation
   and providence unto our reason in exercise, or the faculties of our
   souls as discursive, concluding rationally one thing from another, doth
   sufficiently, yea, infallibly, evidence and demonstrate itself to be
   from him, so that it is impossible we should be deceived therein. It
   doth not do so unto the inbred principles of natural light, unless they
   are engaged in a rational exercise about the means of the revelation
   made. That is, we must rationally consider the works of God, both of
   creation and providence, or we cannot learn by them what God intends to
   reveal of himself. And in our doing so we cannot be deceived; for "the
   invisible things of God from the creation of the world are clearly
   seen, being understood by the things that are made, even his eternal
   power and Godhead," Rom. i. 20. They are clearly seen, and therefore
   may be perfectly understood as to what they teach of God, without any
   possibility of mistake. And wherever men do not receive the revelation
   intended in the way intended, that is, do not certainly conclude that
   what God teaches by his works of creation and providence, -- namely,
   his eternal power and Godhead, with the essential properties thereof,
   infinite wisdom, goodness, righteousness, and the like, -- is certainly
   and infallibly so, believing it accordingly, it is not from any defect
   in the revelation, or its self-evidencing efficacy, but only from the
   depraved, vicious habits of their minds, their enmity against God, and
   dislike of him. And so the apostle saith that they who rejected or
   improved not the revelation of God did it "because they did not like to
   retain God in their knowledge," Rom. i. 28; for which cause God did so
   severely revenge their natural unbelief, as is there expressed. See
   Isa. xlvi. 8, xliv. 19, 20. That which I principally insist on from
   hence is, that the revelation which God makes of himself, by the works
   of creation and providence, doth not evince itself unto the first
   principles of natural light, so as that an assent should be given
   thereunto, without the actual exercise of reason, or the discursive
   faculty of our minds about them, but thereunto it doth infallibly
   evidence itself. So may the Scripture have, and hath, a self-evidencing
   efficacy, though this appear not unto the light of first natural
   principles, no, nor to bare reason in its exercise; for, --

   (3.) Unto our faith God reveals himself by the Scripture, or his word,
   which he hath magnified above all his name, Ps. cxxxviii. 2; that is,
   implanted in it more characters of himself and his properties than in
   any other way whereby he revealeth or maketh himself known unto us. And
   this revelation of God by his word, we confess, is not sufficient nor
   suited to evidence itself unto the light of nature, or the first
   principles of our understanding, so that, by bare proposal of it to be
   from God, we should by virtue of them immediately assent unto it, as
   men assent unto self-evident natural principles, as that the part is
   less than the whole, or the like. Nor doth it evidence itself unto our
   reason, in its mere natural exercise, as that by virtue thereof we can
   demonstratively conclude that it is from God, and that what is declared
   therein is certainly and infallibly true. It hath, indeed, such
   external evidences accompanying it as make a great impression on reason
   itself; but the power of our souls whereunto it is proposed is that
   whereby we can give an assent unto the truth upon the testimony of the
   proposer, whereof we have no other evidence. And this is the principal
   and most noble faculty and power of our nature. There is an instinct in
   brute creatures that hath some resemblance unto our inbred natural
   principles, and they will act that instinct, improved by experience,
   into a great likeness of reason in its exercise, although it be not so;
   but as unto the power or faculty of giving an assent unto things on
   witness or testimony, there is nothing in the nature of irrational
   creatures that hath the least shadow of it or likeness unto it. And if
   our souls did want but this one faculty of assenting unto truth upon
   testimony, all that remains would not be sufficient to conduct us
   through the affairs of this natural life. This, therefore, being the
   most noble faculty of our minds is that whereunto the highest way of
   divine revelation is proposed.

   That our minds, in this especial case, to make our assent to be
   according unto the mind of God, and such as is required of us in a way
   of duty, are to be prepared and assisted by the Holy Ghost, we have
   declared and proved before. On this supposition, the revelation which
   God makes of himself by his word doth no less evidence itself unto our
   minds, in the exercise of faith, to be from him, or gives no less
   infallible evidence as a ground and reason why we should believe it to
   be from him, than his revelation of himself by the works of creation
   and providence doth manifest itself unto our minds in the exercise of
   reason to be from him, nor with less assurance than what we assent unto
   in and by the dictates of natural light. And when God revealeth
   himself, -- that is, his "eternal power and Godhead," -- by "the things
   that are made," the works of creation, "the heavens declaring his
   glory, and the firmament showing his handywork," the reason of men,
   stirred up and brought into exercise thereby, doth infallibly conclude,
   upon the evidence that is in that revelation, that there is a God, and
   he eternally powerful and wise, without any farther arguments to prove
   the revelation to be true. So when God by his word reveals himself unto
   the minds of men, thereby exciting and bringing forth faith into
   exercise, or the power of the soul to assent unto truth upon testimony,
   that revelation doth no less infallibly evidence itself to be divine or
   from God, without any external arguments to prove it so to be. If I
   shall say unto a man that the sun is risen and shineth on the earth, if
   he question or deny it, and ask how I shall prove it, it is a
   sufficient answer to say that it manifesteth itself in and by its own
   light. And if he add that this is no proof to him, for he doth not
   discern it; suppose that to be so, it is a satisfactory answer to tell
   him that he is blind; and if he be not so, that it is to no purpose to
   argue with him who contradicts his own sense, for he leaves no rule
   whereby what is spoken may be tried or judged on. And if I tell a man
   that the "heavens declare the glory of God, and the firmament showeth
   his handywork," or that the "invisible things of God from the creation
   of the world are clearly seen, being understood by the things that are
   made," and he shall demand how I prove it, it is a sufficient answer to
   say that these things, in and by themselves, do manifest unto the
   reason of every man, in its due and proper exercise, that there is an
   eternal, infinitely wise and powerful Being, by whom they were caused,
   produced, and made; so as that whosoever knoweth how to use and
   exercise his reasonable faculty in the consideration of them, their
   original, order, nature, and use, must necessarily conclude that so it
   is. If he shall say that it doth not so appear unto him that the being
   of God is so revealed by them, it is a sufficient reply, in case he be
   so indeed, to say he is phrenetic, and hath not the use of his reason;
   and if he be not so, that he argues in express contradiction unto his
   own reason, as may be demonstrated. This the heathen philosophers
   granted. "Quid enim potest," saith Cicero, "esse tam apertum, tamque
   perspicuum, cùm coelum suspeximus, coelestiaque contemplati sumus, quàm
   esse aliquod numen præstantissimæ mentis, quo hæc regantur? ... Quod
   qui dubitet, haud sane intelligo cur non idem, sol sit, an nullus sit,
   dubitare possit," De Natura Deor. lib. ii. 2. And if I declare unto any
   one that the Scripture is the word of God, a divine revelation, and
   that it doth evidence and manifest itself so to be, if he shall say
   that he hath the use and exercise of his sense and reason as well as
   others and yet it doth not appear unto him so to be, it is, as unto the
   present inquiry, a sufficient reply, for the security of the authority
   of the Scriptures, (though other means may be used for his conviction,)
   to say that "all men have not faith," by which alone the evidence of
   the divine authority of the Scripture is discoverable, in the light
   whereof alone we can read those characters of its divine extract which
   are impressed on it and communicated unto it.

   If it be not so, seeing it is a divine revelation, and it is our duty
   to believe it so to be, it must be either because our faith is not
   fitted, suited, nor able to receive such an evidence, suppose God would
   give it unto the revelation of himself by his word, as he hath done
   unto those by the light of nature and works of providence, or because
   God would not or could not give such an evidence unto his word as might
   manifest itself so to be; and neither of these can be affirmed without
   a high reflection on the wisdom and goodness of God.

   That our faith is capable of giving such an assent is evident from
   hence, because God works it in us and bestows it upon us for this very
   end; and God requireth of us that we should infallibly believe what he
   proposeth unto us, at least when we have infallible evidence that it is
   from him. And as he appointeth faith unto this end, and approveth of
   its exercise, so he doth both judge and condemn them who fail therein,
   2 Chron. xx. 20; Isa. vii. 9; Mark xvi. 16. Yea, our faith is capable
   of giving an assent, though of another kind, more firm, and accompanied
   with more assurance, than any given by reason in the best of its
   conclusions; and the reason is, because the power of the mind to give
   assent upon testimony, which is its most noble faculty, is elevated and
   strengthened by the divine supernatural work of the Holy Ghost, before
   described.

   To say that God either could not or would not give such a power unto
   the revelation of himself by his word as to evidence itself to be so is
   exceedingly prejudicial unto his honour and glory, seeing the
   everlasting welfare of the souls of men is incomparably more concerned
   therein than in the other ways mentioned. And what reason could be
   assigned why he should implant a less evidence of his divine authority
   on this than on them, seeing he designed far greater and more glorious
   ends in this than in them? If any one shall say, "The reason is,
   because this kind of divine revelation is not capable of receiving such
   evidences;" it must be either because there cannot be evident
   characters of divine authority, goodness, wisdom, power, implanted in
   it or mixed with it; or because an efficacy to manifest them cannot be
   communicated unto it. That both these are otherwise shall be
   demonstrated in the last part of this discourse, which I shall now
   enter upon.

   It hath been already declared that it is the authority and veracity of
   God, revealing themselves in the Scripture and by it, that is the
   formal reason of our faith, or supernatural assent unto it as it is the
   word of God.

   2. It remains only that we inquire, in the second place, into the way
   and means whereby they evidence themselves unto us, and the Scripture
   thereby to be the word of God, so as that we may undoubtedly and
   infallibly believe it so to be. Now, because faith, as we have showed,
   is an assent upon testimony, and consequently divine faith is an assent
   upon divine testimony, there must be some testimony or witness in this
   case whereon faith doth rest; and this we say is the testimony of the
   Holy Ghost, the author of the Scriptures, given unto them, in them, and
   by them. And this work or testimony of the Spirit may be reduced unto
   two heads, which may be distinctly insisted on:--

   (1.) The impressions or characters which are subjectively left in the
   Scripture and upon it by the Holy Spirit, its author, of all the divine
   excellencies or properties of the divine nature, are the first means
   evidencing that testimony of the Spirit which our faith rests upon, or
   they do give the first evidence of its divine original and authority,
   whereon we do believe it. The way whereby we learn the eternal power
   and deity of God from the works of creation is no otherwise but by
   those marks, tokens, and impressions of his divine power, wisdom, and
   goodness, that are upon them; for from the consideration of their
   subsistence, greatness, order, and use, reason doth necessarily
   conclude an infinite subsisting Being, of whose power and wisdom these
   things are the manifest effects. These are clearly seen and understood
   by the things that are made. We need no other arguments to prove that
   God made the world but itself. It carrieth in it and upon it the
   infallible tokens of its original. See to this purpose the blessed
   meditation of the psalmist, Ps. civ. throughout. Now, there are greater
   and more evident impressions of divine excellencies left on the written
   word, from the infinite wisdom of the Author of it, than any that are
   communicated unto the works of God, of what sort soever. Hence David,
   comparing the works and the word of God, as to their instructive
   efficacy in declaring God and his glory, although he ascribes much unto
   the works of creation, yet doth he prefer the word incomparably before
   them, Ps. xix. 1-3, 7-9, cxlvii. 8, 9, etc., 19, 20. And these do
   manifest the word unto our faith to be his more clearly than the others
   do the works to be his unto our reason. As yet I do not know that it is
   denied by any, or the contrary asserted, -- namely, that God, as the
   immediate author of the Scripture, hath left in the very word itself
   evident tokens and impressions of his wisdom, prescience, omniscience,
   power, goodness, holiness, truth, and other divine, infinite
   excellencies, sufficiently evidenced unto the enlightened minds of
   believers. Some, I confess, speak suspiciously herein, but until they
   will directly deny it, I shall not need farther to confirm it than I
   have done long since in another treatise. [146] And I leave it to be
   considered whether, morally speaking, it be possible that God should
   immediately by himself from the eternal counsels of his will, reveal
   himself, his mind, the thoughts and purposes of his heart, which had
   been hidden in himself from eternity, on purpose that we should believe
   them and yield obedience unto him, according to the declaration of
   himself so made, and yet not give with it or leave upon it any
   tekmerion, any "infallible token," evidencing him to be the author of
   that revelation. Men who are not ashamed of their Christianity will not
   be so to profess and seal that profession with their blood, and to rest
   their eternal concernments on that security herein which they have
   attained, -- namely, that there is that manifestation made of the
   glorious properties of God in and by the Scripture, as it is a divine
   revelation, which incomparably excels in evidence all that their reason
   receives concerning his power from the works of creation.

   This is that whereon we believe the Scripture to be the word of God
   with faith divine and supernatural, if we believe it so at all: There
   is in itself that evidence of its divine original, from the characters
   of divine excellencies left upon it by its author, the Holy Ghost, as
   faith quietly rests in and is resolved into; and this evidence is
   manifest unto the meanest and most unlearned, no less than unto the
   wisest philosopher. And the truth is, if rational arguments and
   external motives were the sole ground of receiving the Scripture to be
   the word of God, it could not be but that learned men and philosophers
   would have always been the forwardest and most ready to admit it, and
   most firmly to adhere unto it and its profession; for whereas all such
   arguments do prevail on the minds of men according as they are able
   aright to discern their force and judge of them, learned philosophers
   would have had the advantage incomparably above others. And so some
   have of late affirmed that it was the wise, rational, and learned men
   who at first most readily received the gospel! -- an assertion which
   nothing but gross ignorance of the Scripture itself, and of all the
   writings concerning the original of Christianity, whether of Christians
   or heathens, could give the least countenance unto. See 1 Cor. i. 23,
   26. From hence is the Scripture so often compared unto light, called
   light, "a light shining in a dark place," which will evidence itself
   unto all who are not blind, nor do wilfully shut their eyes, nor have
   their "eyes blinded by the god of this world, lest the light of the
   glorious gospel of Christ, who is the image of God, should shine unto
   them;" which consideration I have handled at large elsewhere.

   (2.) The Spirit of God evidenceth the divine original and authority of
   the Scripture by the power and authority which he puts forth in it and
   by it over the minds and consciences of men, with its operation of
   divine effects thereon. This the apostle expressly affirms to be the
   reason and cause of faith, 1 Cor. xiv. 24, 25, "If all prophesy, and
   there come in one that believeth not, or one unlearned, he is convinced
   of all, he is judged of all: and thus are the secrets of his heart made
   manifest; and so falling down on his face he will worship God, and
   report that God is in you of a truth." The acknowledgment and
   confession of God to be in them, or among them, is a profession of
   faith in the word administered by them. Such persons assent unto its
   divine authority, or believe it to be the word of God. And on what
   evidence or ground of credibility they did so is expressly declared. It
   was not upon the force of any external arguments produced and pleaded
   unto that purpose; it was not upon the testimony of this or that or any
   church whatever; nor was it upon a conviction of any miracles which
   they saw wrought in its confirmation; yea, the ground of the faith and
   confession declared is opposed unto the efficacy and use of the
   miraculous gifts of tongues, verses 23, 24. Wherefore, the only
   evidence whereon they received the word, and acknowledged it to be of
   God, was that divine power and efficacy whereof they found and felt the
   experience in themselves: "He is convinced of all, judged of all; and
   thus are the secrets of his heart made manifest;" whereon he falls down
   before it with an acknowledgment of its divine authority, finding the
   word to come upon his conscience with an irresistible power of
   conviction and judgment thereon. "He is convinced of all, judged of
   all;" he cannot but grant that there is theion ti, "a divine efficacy"
   in it or accompanying of it. Especially his mind is influenced by this,
   that the "secrets of his heart are made manifest" by it; for all men
   must acknowledge this to be an effect of divine power, seeing God alone
   is kardiognostes, he who searcheth, knoweth, and judgeth the heart. And
   if the woman of Samaria believed that Jesus was the Christ because he
   "told her all things that ever she did," John iv. 29, there is reason
   to believe that word to be from God which makes manifest even the
   secrets of our hearts. And although I do conceive that by "The word of
   God," Heb. iv. 12, the living and eternal Word is principally intended,
   yet the power and efficacy there ascribed to him is that which he puts
   forth by the word of the gospel. And so that word also, in its place
   and use, "pierceth even to the dividing asunder of soul and spirit, and
   of the joints and marrow, and is a discerner," or passeth a critical
   judgment on "the thoughts and intents of the heart," or makes manifest
   the secrets of men's hearts, as it is here expressed. Hereby, then,
   doth the Holy Ghost so evidence the divine authority of the word,
   namely, by that divine power which it hath upon our souls and
   consciences, that we do assuredly acquiesce in it to be from God. So
   the Thessalonians are commended that they "received the word not as the
   word of men, but as it is in truth, the word of God, which effectually
   worketh in them that believe," 1 Thess. ii. 13. It distinguisheth
   itself from the word of men, and evidences itself to be indeed the word
   of God, by its effectual operation in them that believe. And he who
   hath this testimony in himself hath a higher and more firm assurance of
   the truth than what can be attained by the force of external arguments
   or the credit of human testimony. Wherefore, I say in general, that the
   Holy Spirit giveth testimony unto and evinceth the divine authority of
   the word by its powerful operations and divine effects on the souls of
   them that do believe; so that although it be weakness and foolishness
   unto others, yet, as is Christ himself unto them that are called, it is
   the power of God and the wisdom of God.

   And I must say, that although a man be furnished with external
   arguments of all sorts concerning the divine original and authority of
   the Scriptures, although he esteem his motives of credibility to be
   effectually persuasive, and have the authority of any or all the
   churches in the world to confirm his persuasion, yet if he have no
   experience in himself of its divine power, authority, and efficacy, he
   neither doth nor can believe it to be the word of God in a due manner,
   -- with faith divine and supernatural. But he that hath this experience
   hath that testimony in himself which will never fail.

   This will be the more manifest if we consider some few of those many
   instances wherein it exerts its power, or the effects which are
   produced thereby.

   The principal divine effect of the word of God is in the conversion of
   the souls of sinners unto God. The greatness and glory of this work we
   have elsewhere declared at large. And all those who are acquainted with
   it, as it is declared in the Scripture, and have any experience of it
   in their own hearts, do constantly give it as an instance of the
   exceeding greatness of the power of God. It may be they speak not
   improperly who prefer the work of the new creation before the work of
   the old, for the express evidences of almighty power contained in it,
   as some of the ancients do. Now, of this great and glorious effect the
   word is the only instrumental cause, whereby the divine power operates
   and is expressive of itself: for we are "born again," born of God, "not
   of corruptible seed, but of incorruptible, by the word of God, which
   liveth and abideth for ever," 1 Pet. i. 23; for "of his own will doth
   God beget us with the word of truth," James i. 18. The word is the seed
   of the new creature in us, that whereby our whole natures, our souls
   and all their faculties, are changed and renewed into the image and
   likeness of God; and by the same word is this new nature kept and
   preserved, 1 Pet. ii. 2, and the whole soul carried on unto the
   enjoyment of God. It is unto believers "an ingrafted word, which is
   able to save their souls," James i. 21; the "word of God's grace, which
   is able to build us up, and give us an inheritance among all them which
   are sanctified," Acts xx. 32; and that because it is the "power of God
   unto salvation unto every one that believeth," Rom. i. 16. All the
   power which God puts forth and exerts, in the communication of that
   grace and mercy unto believers whereby they are gradually carried on
   and prepared unto salvation, he doth it by the word. Therein, in an
   especial manner, is the divine authority of the word evidenced, by the
   divine power and efficacy given unto it by the Holy Ghost. The work
   which is effected by it, in the regeneration, conversion, and
   sanctification of the souls of believers, doth evidence infallibly unto
   their consciences that it is not the word of man, but of God. It will
   be said, "This testimony is private in the minds only of them on whom
   this work is wrought," and therefore do I press it no farther, but "he
   that believeth hath the witness in himself," John v. 10. Let it be
   granted that all who are really converted unto God by the power of the
   word have that infallible evidence and testimony of its divine
   original, authority, and power in their own souls and consciences, that
   they thereon believe it with faith divine and supernatural, in
   conjunction with the other evidences before mentioned, as parts of the
   same divine testimony, and it is all I aim at herein.

   But yet, although this testimony be privately received (for in itself
   it is not so, but common unto all believers), it is ministerially
   pleadable in the church as a principal motive unto believing. A
   declaration of the divine power which some have found by experience in
   the word is an ordinance of God to convince others and to bring them
   unto the faith; yea, of all the external arguments that are or may be
   pleaded to justify the divine authority of the Scripture, there is none
   more prevalent nor cogent than this of its mighty efficacy in all ages
   on the souls of men, to change, convert, and renew them into the image
   and likeness of God, which hath been visible and manifest.

   Moreover, there are yet other particular effects of the divine power of
   the word on the minds and consciences of men, belonging unto this
   general work, either preceding or following it, which are clearly
   sensible, and enlarge the evidence; as, --

   (1.) The work of conviction of sin on those who expected it not, who
   desired it not, and who would avoid it if by any means possible they
   could. The world is filled with instances of this nature. Whilst men
   have been full of love to their sins, at peace in them, enjoying
   benefit and advantage by them, the word coming upon them in its power
   hath awed, disquieted, and terrified them, taken away their peace,
   destroyed their hopes, and made them, as it were, whether they would or
   no, -- that is, contrary to their desires, inclinations, and carnal
   affections, -- to conclude that if they comply not with what is
   proposed unto them in that word, which before they took no notice of
   nor had any regard unto, they must be presently or eternally miserable.

   Conscience is the territory or dominion of God in man, which he hath so
   reserved unto himself that no human power can possibly enter into it or
   dispose of it in any wise. But in this work of conviction of sin, the
   word of God, the Scripture, entereth into the conscience of the sinner,
   takes possession of it, disposeth it unto peace or trouble, by its laws
   or rules, and no otherwise. Where it gives disquietment, all the world
   cannot give it peace; and where it speaks peace, there is none can give
   it trouble. Were not this the word of God, how should it come thus to
   speak in his name and to act his authority in the consciences of men as
   it doth? When once it begins this work, conscience immediately owns a
   new rule, a new law, a new government, in order to the judgment of God
   upon it and all its actions. And it is contrary to the nature of
   conscience to take this upon itself, nor would it do so but that it
   sensibly finds God speaking and acting in it and by it: see 1 Cor. xiv.
   24, 25. An invasion may be made on the outward duties that conscience
   disposeth unto, but none can be so upon its internal actings. No power
   under heaven can cause conscience to think, act, or judge otherwise
   than it doth by its immediate respect unto God; for it is the mind's
   self-judging with respect unto God, and what is not so is no act of
   conscience. Wherefore, to force an act of conscience implies a
   contradiction. However it may be defiled, bribed, seared, and at length
   utterly debauched, admit of a superior power, a power above or over
   itself, under God, it cannot.

   I know conscience may be prepossessed with prejudices, and, by
   education, with the insinuation of traditions, take on itself the power
   of false, corrupt, superstitious principles and errors, as means of
   conveying unto it a sense of divine authority; so is it with the
   Mohammedans and other false worshippers in the world. But the power of
   those divine convictions whereof we treat is manifestly different from
   such prejudicate opinions: for where these are not imposed on men by
   artifices and delusions easily discoverable, they prepossess their
   minds and inclinations by traditions, antecedently unto any right
   judgment they can make of themselves or other things, and they are
   generally wrapt up and condited [preserved] in their secular interests.
   The convictions we treat of come from without upon the minds of men,
   and that with a sensible power, prevailing over all their previous
   thoughts and inclinations. Those first affect, deceive, and delude the
   notional part of the soul, whereby conscience is insensibly influenced
   and diverted into improper respects, and is deceived as to its judging
   of the voice of God; these immediately principle the practical
   understanding and self-judging power of the soul. Wherefore, such
   opinions and persuasions are gradually insinuated into the mind, and
   are admitted insensibly without opposition or reluctancy, being never
   accompanied at their first admission with any secular disadvantage; --
   but these divine convictions by the word befall men, some when they
   think of nothing less and desire nothing less; some when they design
   other things, as the pleasing of their ears or the entertainment of
   their company; and some that go on purpose to deride and scoff at what
   should be spoken unto them from it. It might also be added unto the
   same purpose how confirmed some have been in their carnal peace and
   security by love of sin, with innumerable inveterate prejudices; what
   losses and ruin to their outward concernments many have fallen into by
   admitting of their convictions; what force, diligence, and artifices
   have been used to defeat them; what contribution of aid and assistance
   there hath been from Satan unto this purpose; and yet against all hath
   the divine power of the word absolutely prevailed and accomplished its
   whole designed effect. See 2 Cor. x. 4, 5; Jer. xxiii. 29; Zech. i. 6.

   (2.) It doth it by the light that is in it, and that spiritual
   illuminating efficacy wherewith it is accompanied. Hence it is called a
   "light shining in a dark place," 2 Pet. i. 19; that light whereby God
   "shines in the hearts" and minds of men, 2 Cor. iv. 4, 6. Without the
   Scripture all the world is in darkness: "Darkness covers the earth, and
   gross darkness the people," Isa. lx. 2. It is the kingdom of Satan,
   filled with darkness and confusion. Superstition, idolatry, lying
   vanities, wherein men know not at all what they do nor whither they go,
   fill the whole world, even as it is at this day. And the minds of men
   are naturally in darkness; there is a blindness upon them that they
   cannot see nor discern spiritual things, no, not when they are
   externally proposed unto them, as I have at large evinced elsewhere; --
   and no man can give a greater evidence that it is so than he who denies
   it so to be. With respect unto both these kinds of darkness the
   Scripture is a light, and accompanied with a spiritual illuminating
   efficacy, thereby evidencing itself to be a divine revelation; for what
   but divine truth could recall the minds of men from all their
   wanderings in error, superstition, and other effects of darkness, which
   of themselves they love more than truth? All things being filled with
   vanity, error, confusion, misapprehensions about God and ourselves, our
   duty and end, our misery and blessedness, the Scripture, where it is
   communicated by the providence of God, comes in as a light into a dark
   place, discovering all things clearly and steadily that concern either
   God or ourselves, our present or future condition, causing all the
   ghosts and false images of things which men had framed and fancied unto
   themselves in the dark to vanish and disappear. Digitus Dei! -- this is
   none other but the power of God. But principally it evinceth this its
   divine efficacy by that spiritual saving light which it conveys into
   and implants on the minds of believers. Hence there is none of them who
   have gained any experience by the observation of God's dealings with
   them but shall, although they know not the ways and method of the
   Spirit's operations by the word, yea, can say, with the man unto whom
   the Lord Jesus restored his sight, "One thing I know, that, whereas I
   was blind, now I see." This power of the word, as the instrument of the
   Spirit of God for the communication of saving light and knowledge unto
   the minds of men, the apostle declares 2 Cor. iii. 18, iv. 4, 6. By the
   efficacy of this power doth he evidence the Scripture to be the word of
   God. Those who believe find by it a glorious, supernatural light
   introduced into their minds, whereby they who before saw nothing in a
   distinct, affecting manner in spirituals, do now clearly discern the
   truth, the glory, the beauty, and excellency of heavenly mysteries, and
   have their minds transformed into their image and likeness, And there
   is no person who hath the witness in himself of the kindling of this
   heavenly light in his mind by the word but hath also the evidence in
   himself of its divine original.

   (3.) It doth, in like manner, evidence its divine authority by the awe
   which it puts on the minds of the generality of mankind unto whom it is
   made known, so that they dare not absolutely reject it. Multitudes
   there are unto whom the word is declared who hate all its precepts,
   despise all its promises, abhor all its threatenings, like nothing,
   approve of nothing, of what it declares or proposes; and yet dare not
   absolutely refuse or reject it. They deal with it as they do with God
   himself, whom they hate also, according to the revelation which he hath
   made of himself in his word. They wish he were not, sometimes they hope
   he is not, would be glad to be free of his rule; but yet dare not,
   cannot absolutely deny and disown him, because of that testimony for
   himself which he keeps alive in them whether they will or no. The same
   is the frame of their hearts and minds towards the Scripture, and that
   for no other reason but because it is the word of God, and manifesteth
   itself so to be. They hate it, wish it were not, hope it is not true;
   but are not by any means able to shake off a disquiet in the sense of
   its divine authority. This testimony it hath fixed in the hearts of
   multitudes of its enemies, Ps. xlv. 5.

   (4.) It evidences its divine power in administering strong consolations
   in the deepest and most unrelievable distresses. Some such there are,
   and such many men fall into, wherein all means and hopes of relief may
   be utterly removed and taken away. So is it when the miseries of men
   are not known unto any that will so much as pity them or wish them
   relief; or if they have been known, and there hath been an eye to pity
   them, yet there hath been no hand to help them. Such hath been the
   condition of innumerable souls, as on other accounts, so in particular
   under the power of persecutors, when they have been shut up in filthy
   and nasty dungeons, not to be brought out but unto death, by the most
   exquisite tortures that the malice of hell could invent or the bloody
   cruelty of man inflict. Yet in these and the like distresses doth the
   word of God, by its divine power and efficacy, break through all
   interposing difficulties, all dark and discouraging circumstances,
   supporting, refreshing, and comforting such poor distressed sufferers,
   yea, commonly filling them under overwhelming calamities with "joy
   unspeakable and full of glory." Though they are in bonds, yet is the
   word of God not bound; neither can all the power of hell, nor all the
   diligence or fury of men, keep out the word from entering into prisons,
   dungeons, flames, to administer strong consolations against all fears,
   pains, wants, dangers, deaths, or whatever we may in this mortal life
   be exposed unto. And sundry other instances of the like nature might be
   pleaded, wherein the word gives evident demonstration unto the minds
   and consciences of men of its own divine power and authority: which is
   the second way whereby the Holy Ghost, its author, gives testimony unto
   its original.

   But it is not merely the grounds and reasons whereon we believe the
   Scripture to be the word of God which we designed to declare; the whole
   work of the Holy Spirit enabling us to believe them so to be was
   proposed unto consideration. And beyond what we have insisted on, there
   is yet a farther peculiar work of his, whereby he effectually
   ascertains our minds of the Scriptures being the word of God, whereby
   we are ultimately established in the faith thereof. And I cannot but
   both admire and bewail that this should be denied by any that would be
   esteemed Christians. Wherefore, if there be any necessity thereof, I
   shall take occasion in the second part of this discourse farther to
   confirm this part of the truth, thus far debated, -- namely, that God
   by his Holy Spirit doth secretly and effectually persuade and satisfy
   the minds and souls of believers in the divine truth and authority of
   the Scriptures, whereby he infallibly secures their faith against all
   objections and temptations whatsoever; so that they can safely and
   comfortably dispose of their souls in all their concernments, with
   respect unto this life and eternity, according unto the undeceivable
   truth and guidance of it. But I shall no farther insist on these things
   at present.
     __________________________________________________________________

   [146] In the "Divine Original of Sacred Scripture." -- Ed.
     __________________________________________________________________

Chapter VII.

   Inferences from the whole -- Some objections answered.

   Three things do offer themselves unto consideration from what hath been
   discoursed:--

   1. What is the ground and reason why the meanest and most unlearned
   sort of believers do assent unto this truth, that the Scriptures are
   the word of God, with no less firmness, certainty, and assurance of
   mind, than do the wisest and most learned of them; yea, ofttimes the
   faith of the former sort herein is of the best growth and firmest
   consistency against oppositions and temptations. Now, no assent of the
   mind can be accompanied with any more assurance than the evidence
   whose, effect it is, and which it is resolved into, will afford; nor
   doth any evidence of truth beget an assent unto it in the mind but as
   it is apprehended and understood. Wherefore, the evidence of this
   truth, wherein soever it consists, must be that which is perceived,
   apprehended, and understood, by the meanest and most unlearned sort of
   true believers; for, as was said, they do no less firmly assent and
   adhere unto it than the wisest and most learned of them. It cannot,
   therefore, consist in such subtile and learned arguments, whose sense
   they cannot understand or comprehend. But the things we have pleaded
   are of another nature: for those characters of divine wisdom, goodness,
   holiness, grace, and sovereign authority, which are implanted in the
   Scripture by the Holy Ghost, are as legible unto the faith of the
   meanest as of the most learned believer; and they also are no less
   capable of an experimental understanding of the divine power and
   efficacy of the Scripture, in all its spiritual operations, than those
   who are more wise and skilful in discerning the force of external
   arguments and motives of credibility. It must, therefore, of necessity
   be granted, that the formal reason of faith consists in those things
   whereof the evidence is equally obvious unto all sorts of believers.

   2. Whence it is that the assent of faith, whereby we believe the
   Scriptures to be the word of God, is usually affirmed to be accompanied
   with more assurance than any assent which is the effect of science upon
   the most demonstrative principles. They who affirm this do not consider
   faith as it is in this or that individual person, or in all that do
   sincerely believe, but in its own nature and essence, and what it is
   meet and able to produce. And the schoolmen do distinguish between a
   certainty or assurance of evidence and an assurance of adherence. In
   the latter, they say, the certainty of faith doth exceed that of
   science; but it is less in respect of the former. But it is not easily
   to be conceived how the certainty of adherence should exceed the
   certainty of evidence, with respect unto any object whatsoever. That
   which seems to render a difference in this case is, that the evidence
   which we have in things scientifical is speculative, and affects the
   mind only; but the evidence which we have by faith effectually worketh
   on the will also, because of the goodness and excellency of the things
   that are believed. And hence it is that the whole soul doth more firmly
   adhere unto the objects of faith upon that evidence which it hath of
   them, than unto other things whereof it hath clearer evidence, wherein
   the will and affections are little or not at all concerned. And
   Bonaventure giveth a reason of no small weight why faith is more
   certain than science, not with the certainty of speculation, but of
   adherence: "Quoniam fideles Christiani, nec argumentis, nec tormentis,
   nec blandimentis adduci possunt, vel inclinari, ut veritatem quam
   credunt vel ore tenus negent; quod nemo peritus alicujus scientiæ
   faceret, si acerrimis tormentis cogeretur scientiam suam de conclusione
   aliqua geometrica vel arithmetica retractare. Stultus enim et ridiculus
   esset geometra, qui pro sua scientia in controversiis geometricis
   mortem auderet subire, nisi in quantum dictat fides, non esse
   mentiendum." And whatever may be said of this distinction, I think it
   cannot modestly be denied that there is a greater assurance in faith
   than is in any scientifical conclusions, until as many good and wise
   men will part with all their worldly concernments and their lives, by
   the most exquisite tortures, in the confirmation of any truth which
   they have received, merely on the ground of reason acting in human
   sciences, as have so done on the certainty which they had by faith that
   the Scripture is a divine revelation: for in bearing testimony hereunto
   have innumerable multitudes of the best, the holiest, and the wisest
   men that ever were in the world, cheerfully and joyfully sacrificed all
   their temporal and adventured all their eternal concernments; for they
   did it under a full satisfaction that in parting with all temporary
   things, they should be eternally blessed or eternally miserable,
   according as their persuasion in faith proved true or false. Wherefore,
   unto the firmitude and constancy which we have in the assurance of
   faith, three things do concur:--

   (1.) That this ability of assent upon testimony is the highest and most
   noble power or faculty of our rational souls; and, therefore, where it
   hath the highest evidence whereof it is capable, -- which it hath in
   the testimony of God, -- it giveth us the highest certainty or
   assurance whereof in this world we are capable.

   (2.) Unto the assent of divine faith there is required an especial
   internal operation of the Holy Ghost. This rendereth it of another
   nature than any mere natural act and operation of our minds; and,
   therefore, if the assurance of it may not properly be said to exceed
   the assurance of science in degree, it is only because it is of a more
   excellent kind, and so is not capable of comparison unto it as to
   degrees.

   (3.) That the revelation which God makes of himself, his mind and will,
   by his word, is more excellent, and accompanied with greater evidence
   of his infinitely glorious properties, -- wherein alone the mind can
   find absolute rest and satisfaction (which is its assurance), -- than
   any other discovery of truth, of what sort soever, is capable of;
   neither is the assurance of the mind absolutely perfect in any thing
   beneath the enjoyment of God. Wherefore, the soul by faith making the
   nearest approaches whereof in this life it is capable unto the eternal
   spring of being, truth, and goodness, it hath the highest rest,
   satisfaction, and assurance therein, that in this life it can attain
   unto.

   3. It followeth from hence that those that would deny either of these
   two things, or would so separate between them as to exclude the
   necessity of either unto the duty of believing, -- namely, the internal
   work of the Holy Spirit on the minds of men, enabling them to believe,
   and the external work of the same Holy Spirit, giving evidence in and
   by the Scripture unto its own divine original, -- do endeavour to expel
   all true divine faith out of the world, and to substitute a probable
   persuasion in the room thereof.

   For a close unto this discourse, which hath now been drawn forth unto a
   greater length than was at first intended, I shall consider some
   objections that are usually pleaded in opposition unto the truth
   asserted and vindicated:--

   1. It is, therefore, objected, in the first place, "That the plea
   hitherto insisted on cannot be managed without great disadvantage to
   Christian religion; for if we take away the rational grounds on which
   we believe the doctrine of Christ to be true and divine, and the whole
   evidence of the truth of it be laid on things not only derided by men
   of atheistical spirits, but in themselves such as cannot be discerned
   by any but such as do believe, on what grounds can we proceed to
   convince an unbeliever?"

   Ans. 1. By the way, it is one thing to prove and believe the doctrine
   of Christ to be true and divine; another, to prove and believe the
   Scripture to be given by inspiration of God, or the divine authority of
   the Scripture, which alone was proposed unto consideration. A doctrine
   true and divine may be written in and proposed unto us by writings that
   were not divinely and infallibly inspired; and so might the doctrine of
   Christ have been, but not without the unspeakable disadvantage of the
   church. And there are sundry arguments which forcibly and effectually
   prove the doctrine of Christ to have been true and divine, which are
   not of any efficacy to prove the divine authority of the Scriptures;
   though, on the other hand, whatever doth prove the divine authority of
   the Scriptures doth equally prove the divine truth of the doctrine of
   Christ.

   2. There are two ways of convincing unbelievers, -- the one insisted on
   by the apostles and their followers, the other by some learned men
   since their days. The way principally insisted on by the apostles was,
   by preaching the word itself unto them in the evidence and
   demonstration of the Spirit; by the power whereof, manifesting the
   authority of God in it, they were convinced, and falling down
   acknowledged God to be in it of a truth, 1 Cor. ii. 4, 5, xiv. 24, 25.
   It is likely that in this their proposal of the gospel, the doctrine
   and truths contained in it, unto unbelievers, those of atheistical
   spirits would both deride them and it; and so, indeed, it came to pass,
   many esteeming themselves to be babblers and their doctrine to be
   arrant folly. But yet they desisted not from pursuing their work in the
   same way; whereunto God gave success. The other way is, to prove unto
   unbelievers that the Scripture is true and divine by rational
   arguments; wherein some learned persons have laboured, especially in
   these last ages, to very good purpose. And certainly their labours are
   greatly to be commended, whilst they attend unto these rules:-- (1.)
   That they produce no arguments but such as are cogent, and not liable
   unto just exceptions; for if, to manifest their own skill or learning,
   they plead such reasons as are capable of an answer and solution, they
   exceedingly prejudice the truth, by subjecting it unto dubious
   disputations, whereas in itself it is clear, firm, and sacred. (2.)
   That they do not pretend their rational grounds and arguments to be the
   sole foundation that faith hath to rest upon, or which it is resolved
   into; for this were the ready way to set up an opinion, instead of
   faith supernatural and diving Accept but of these two limitations, and
   it is acknowledged that the rational grounds and arguments intended may
   be rationally pleaded, and ought so to be, unto the conviction of
   gainsayers; for no man doth so plead the self-evidencing power of the
   Scripture as to deny that the use of other external motives and
   arguments is necessary to stop the mouths of atheists, as also unto the
   farther establishment of them who do believe. These things are
   subordinate, and no way inconsistent.

   The truth is, if we will attend unto our own and the experience of the
   whole church of God, the way whereby we come to believe the Scripture
   to be the word of God ordinarily is this, and no other. God having
   first given his word as the foundation of our faith and obedience, hath
   appointed the ministry of men, at first extraordinary, afterward
   ordinary, to propose unto us the doctrines, truths, precepts, promises,
   and threatenings contained therein. Together with this proposition of
   them, they are appointed to declare that these things are not from
   themselves, nor of their own invention, 2 Tim. iii. 14-17. And this is
   done variously. Unto some the word of God in this ministry thus comes,
   or is thus proposed, preached, or declared, whilst they are in a
   condition not only utterly unacquainted with the mysteries of it, but
   filled with contrary apprehensions, and consequently prejudiced against
   it. Thus it came of old unto the pagan world, and must do so unto such
   persons and nations as are yet in the same state with them. Unto these
   the first preachers of the gospel did not produce the book of the
   Scriptures, and tell them that it was the word of God, and that it
   would evidence itself unto them so to be, for this had been to despise
   the wisdom and authority of God in their own ministry; but they
   preached the doctrines of it unto them, grounding themselves on the
   divine revelation contained therein. And this proposition of the truth
   or preaching of the gospel was not left of God to work itself into the
   reason of men by the suitableness of it thereunto; but being his own
   institution for their illumination and conversion, he accompanied it
   with divine power, and made it effectual unto the ends designed, Rom.
   i. 16. And the event hereof among mankind was, that by some this new
   doctrine was derided and scorned; by others, whose hearts God opened to
   attend unto it, it was embraced and submitted unto. Among those who,
   after the propagation of the gospel, are born, as they say, within the
   pale of the church, the same doctrine is variously instilled into
   persons, according unto the several duties and concerns of others to
   instruct them. Principally, the ministry of the word is ordained of God
   unto that end, whereon the church is the pillar and ground of truth.
   Those of both sorts unto whom the doctrine mentioned is preached or
   proposed are directed unto the Scriptures as the sacred repository
   thereof; for they are told that these things come by revelation from
   God, and that that revelation is contained in the Bible, which is his
   word. Upon this proposal, with inquiry into it and consideration of it,
   God co-operating by his Spirit, there is such evidence of its divine
   original communicated unto their minds through its power and efficacy,
   with the characters of divine wisdom and holiness implanted on it,
   which they are now enabled to discern, that they believe it and rest in
   it as the immediate word of God. Thus was it in the case of the woman
   of Samaria and the inhabitants of Sychar with respect unto their faith
   in Christ Jesus, John iv. 42. This is the way whereby men ordinarily
   are brought to believe the word of God, Rom. x. 14, 15, 17; and that
   neither by external arguments nor motives, which no one soul was ever
   converted unto God by, nor by any mere naked proposal and offer of the
   book unto them, nor by miracles, nor by immediate revelation or private
   subjective testimony of the Spirit; nor is their faith a persuasion of
   mind that they can give no reason of, but only that they are so
   persuaded.

   2. But it will be yet farther objected, "That if there be such clear
   evidence in the thing itself, that is, in the divine original and
   authority of the Scriptures, that none who freely use their reason can
   deny it, then it lies either in the naked proposal of the thing unto
   the understanding, -- and if so, then every one that assents unto this
   proposition, That the whole is greater than the part,' must likewise
   assent unto this, That the Scripture is the word of God,' -- or the
   evidence must not lie in the naked proposal, but in the efficacy of the
   Spirit of God in the minds of them unto whom it is proposed."

   Ans. 1. I know no divine, ancient or modern, popish or protestant, who
   doth not assert that there is a work of the Holy Ghost on the minds of
   men necessary unto a due belief of the Scripture to be the word of God;
   and the consideration hereof ought not by any Christian to be excluded.
   But they say not that this is the objective testimony or evidence on
   which we believe the Scripture to be the word of God, concerning which
   alone is our inquiry.

   2. We do not dispute how far or by what means this proposition, "The
   Scripture is the word of God," may be evidenced merely unto our reason,
   but unto our understanding as capable of giving an assent upon
   testimony. It is not said that this is a first principle of reason,
   though it be of faith, nor that it is capable of a mathematical
   demonstration. That the whole is greater than the part is self-evident
   unto our reason upon its first proposal, but such none pretends to be
   in the Scripture, because it is a subject not capable of it; nor do
   those who deny the self-evidence of the Scripture pretend by their
   arguments for its divine authority to give such an evidence of it unto
   reason as is in first principles or mathematical demonstrations, but
   content themselves with that which they call a "moral certainty." But
   it is by faith we are obliged to receive the truth of this proposition,
   which respects the power of our minds to assent unto truth upon
   testimony, infallibly on that which is infallible. And hereunto it
   evidenceth its own truth, not with the same, but with an evidence and
   certainty of a higher nature and nobler kind than that of the strictest
   demonstration in things natural or the most forcible argument in things
   moral.

   3. It will be objected, "That if this be so, then none can be obliged
   to receive the Scripture as the word of God who hath not faith, and
   none have faith but those in whom it is wrought by the Spirit of God,
   and thereinto all will be resolved at last."

   Ans. 1. Indeed there is no room for this objection, for the whole work
   of the Spirit is pleaded only as he is the efficient cause of
   believing, and not the objective, or reason why we do believe. But, --

   2. We must not be ashamed to resolve all we do well spiritually, and in
   obedience to the command of God, into the efficacious operation of the
   Holy Ghost in us, unless we intend to be ashamed of the gospel. But
   this still makes his internal operation to be the efficient, and not
   his internal testimony to be the formal, reason of our faith.

   3. It is another question, whether all obligation unto duty is and must
   be proportionate unto our own strength without divine assistance; which
   we deny, and affirm that we are obliged unto many things by virtue of
   God's command which we have no power to answer but by virtue of his
   grace.

   4. Where the proposal of the Scripture is made in the way before
   described, those unto whom it is proposed are obliged to receive it as
   the word of God, upon the evidence which it gives of itself so to be;
   yes, every real, true, divine revelation made unto men, or every
   proposal of the Scripture by divine providence, hath that evidence of
   its being from God accompanying it as is sufficient to oblige them,
   unto whom it was made to believe it, on pain of his displeasure. If
   this were otherwise, then either were God obliged to confirm every
   particular divine revelation with a miracle (which, as to its
   obligation unto believing, wants not its difficulty), which he did not,
   as in many of the prophets, nor doth at this day at the first proposal
   of the gospel to the heathen; or else, when he requires faith and
   obedience in such ways as in his wisdom he judgeth meet, -- that is, in
   the ordinary ministry of the word, -- they are not obliged thereby, nor
   is it their sin to refuse a compliance with his will.

   5. If this difficulty can be no otherwise avoided but by affirming that
   the faith which God requires of us with respect unto his word is
   nothing but a natural assent unto it upon rational arguments and
   considerations, which we have an ability for, without any spiritual aid
   of the Holy Ghost, or respect unto his testimony, as before described,
   -- which overthrows all faith, especially that which is divine, -- I
   shall rather ten thousand times allow of all the just consequences that
   can follow on the supposition mentioned than admit of this relief. But
   of those consequences this is none, that any unto whom the Scripture is
   proposed are exempted from an obligation unto believing.

   In like manner, there is no difficulty in the usual objection which
   respects particular books of the Scripture, why we receive them as
   canonical and reject others; as, namely, the Book of Proverbs, and not
   of Wisdom, of Ecclesiastes, and not Ecclesiasticus: for, --

   1. As to the books of the Old Testament, we have the canon of them
   given us in the New, where it is affirmed that unto the church of the
   Jews were committed the oracles of God; which both confirms all that we
   receive and excludes all that we exclude. And unto the New there are no
   pretenders, nor ever were, to the least exercise of the faith of any.

   2. All books whatever that have either themselves pretended unto a
   divine original, or have been pleaded by others to be of that extract,
   have been, and may be from themselves, without farther help, evicted of
   falsehood in that pretence. They have all of them hitherto, in matter
   or manner, in plain confessions or other sufficient evidence,
   manifested themselves to be of a human original. And much danger is not
   to be feared from any that for the future shall be set forth with the
   same pretence.

   3. We are not bound to refuse the ministry of the church, or the
   advantages of providence whereby the Scripture is brought unto us, with
   the testimonies which, either directly or collaterally, any one part of
   it gives unto another. Although the Scripture be to be believed for
   itself, yet it is not ordinarily to be believed by itself, without the
   help of other means.

   4. On these suppositions I fear not to affirm that there are on every
   individual book of the Scripture, particularly those named, those
   divine characters and criteria which are sufficient to difference them
   from all other writings whatever, and to testify their divine authority
   unto the minds and consciences of believers. I say of believers, for we
   inquire not on what ground unbelievers, or those who do not believe, do
   believe the word of God, nor yet directly on what outward motives such
   persons may be induced so to do; but our sole inquiry at present is,
   what the faith of them who do believe is resolved into. It is not,
   therefore, said that when our Lord Jesus Christ (for we acknowledge
   that there is the same reason of the first giving out of divine
   revelations as is of the Scripture) came and preached unto the Jews,
   that these mere words, "I am the light of the world," or the like, had
   all this evidence in them or with them; for nothing he said of that
   kind may be separated from its circumstances. But supposing the
   testimonies given in the Scripture beforehand to his person, work,
   time, and manner of coming, with the evidence of the presence of God
   with him in the declaration that he made of his doctrine and himself to
   be the Messiah, the Jews were bound to believe what he taught, and
   himself to be the Son of God, the Saviour of the world; and so did many
   of them upon his preaching only, John iv. 42, [viii. 30.] And in like
   manner they were bound to believe the doctrine of John Baptist, and to
   submit unto his institutions, although he wrought no miracle; and those
   who did not rejected the counsel of God for their good, and perished in
   their unbelief. But although our Lord Jesus Christ wrought no miracles
   to prove the Scripture then extant to be the word of God, seeing he
   wrought them among such only as by whom that was firmly believed, yet
   the wisdom of God saw it necessary to confirm his personal ministry by
   them. And without a sense of the power and efficacy of the divine truth
   of the doctrine proposed, miracles themselves will be despised; so they
   were by some who were afterward converted by the preaching of the word,
   Acts ii. 13: or they will produce only a false faith, or a ravished
   assent upon an amazement, that will not abide, Acts iii. 7, 8, viii.
   13, 21.
     __________________________________________________________________

Appendix.

   A summary representation of the nature and reason of that faith
   wherewith we believe the Scripture be the word of God, with some
   attestations given unto the substance of what hath been delivered
   concerning it, shall give a close to this discourse. As to the first
   part of the design, the things that follow are proposed:--

   I. Unto the inquiry, on what grounds, or for what reason, we believe
   the Scripture to be the word of God, many things supposed, as on all
   hands agreed upon, whose demonstration or proof belongs not unto our
   present work. Such are, --

   1. The being of God and his self-subsistence, with all the essential
   properties of his nature.

   2. Our relation unto him and dependence on him, as our creator,
   benefactor, preserver, judge, and rewarder, both as unto things
   temporal and eternal. Wherefore, --

   3. The to gnoston tou Theou, "whatever may be known of God" by the
   light of nature, whatever is manifest in or from the works of creation
   and providence, and necessary actings of conscience, as to the being,
   rule, and authority of God, supposed as acknowledged in this inquiry.

   4. That beyond the conduct and guidance of the light of nature, that
   men may live unto God, believe and put their trust in him, according to
   their duty, in that obedience which he requireth of them, so as to come
   unto the enjoyment of him, a supernatural revelation of his mind and
   will unto them, especially in that condition wherein all mankind are
   since the entrance of sin, is necessary.

   5. That all those unto whom God hath granted divine revelations
   immediately from himself, for their own use, and that of all other men
   unto whom they were to be communicated, were infallibly assured that
   they came from God, and that their minds were no way imposed on in
   them.

   6. That all these divine revelations, so far as they are any way
   necessary to guide and instruct men in the true knowledge of God and
   that obedience which is acceptable unto him, are now contained in the
   Scriptures, or those books of the Old and New Testament which are
   commonly received and owned among all sorts of Christians.

   These things, I say, are supposed unto our present inquiry, and taken
   for granted so that the reader is not to look for any direct proof of
   them in the prying course. But on these suppositions it is alleged and
   proved, --

   1. That all men unto whom it is duly proposed as such are bound to
   believe this Scripture, these books of the Old and New Testament, to be
   the word of God, -- that is, to contain and exhibit an immediate,
   divine, supernatural revelation of his mind and will, so far as is any
   way needful that they may live unto him, -- and that nothing is
   confined in them but what is of the same divine original.

   2. The obligation of this duty of thus believing the Scripture to be
   the word of God ariseth partly from the nature of the thing itself, and
   partly from the especial command of God; for it being that revelation
   of the will of God without the knowledge whereof and assent whereunto
   we cannot live unto God as we ought, nor come unto the enjoyment of
   him, it is necessary that we should believe it unto these ends, and God
   requireth it of us that so we should do.

   3. We cannot thus believe it in a way of duty, but upon a sufficient
   evidence and prevalent testimony that so it is.

   4. There are many cogent arguments, testimonies, and motives, to
   persuade, convince, and satisfy unprejudiced persons, that the
   Scripture is the word of God or a divine revelation, and every way
   sufficient to stop the mouths of gainsayers, proceeding on such
   principles of reason as are owned and approved by the generality of
   mankind. And arguments of this nature may be taken from almost all
   considerations, of the properties of God and his government of the
   world, of our relation unto him, of what belongs unto our present peace
   and future happiness.

   5. From the arguments and testimonies of this nature, a firm persuasion
   of mind, defensible against all objections, that the Scripture is the
   word of God, may be attained, and that such, as that those who live not
   in contradiction unto their own light and reason, through the power of
   their lusts, cannot but judge it their wisdom, duty, and interest to
   yield obedience unto his will as revealed therein.

   6. But yet that persuasion of mind which may be thus attained, and
   which resteth wholly upon these arguments and testimonies, is not
   entirely that faith wherewith we are obliged to believe the Scripture
   to be the word of God in a way of duty; for it is not to be merely
   human, how firm soever the persuasion in it may be, but divine and
   supernatural, -- of the same kind with that whereby we believe the
   things themselves contained in the Scripture.

   7. We cannot thus believe the Scripture to be the word of God, nor any
   divine truth therein contained, without the effectual illumination of
   our minds by the Holy Ghost; and to exclude the consideration of his
   work herein is to cast the whole inquiry out of the limits of Christian
   religion.

   8. Yet is not this work of the Holy Spirit in the illumination of our
   minds, whereby we are enabled to believe in a way of duty with faith
   supernatural and divine, the ground and reason why we do believe, or
   the evidence whereon we do so, nor is our faith resolved hereinto.

   9. Whereas, also, there are sundry other acts of the Holy Spirit in and
   upon our minds, establishing this faith against temptations unto the
   contrary, and farther ascertaining us of the divine original of the
   Scripture, or testifying, it unto us, yet are they none of them
   severally, nor all of them jointly, the formal reason of our faith, nor
   the ground which we believe upon. Yet are they such as that without the
   first work of divine illumination, we cannot believe at all in a due
   manner; so without his other consequent operations, we cannot believe
   steadfastly against temptations and oppositions. Wherefore, --

   10. Those only can believe the Scripture aright to be the word of God,
   in a way of duty, whose minds are enlightened, and who are enabled to
   believe by the Holy Ghost.

   11. Those who believe not are of two sorts; for they are either such as
   oppose and gainsay the word as a cunningly-devised fable, or such as
   are willing without prejudice to attend unto the consideration of it.
   The former sort may be resisted, opposed, and rebuked by external
   arguments, and such moral considerations as vehemently persuade the
   divine original of the Scripture; and from the same principles may
   their mouths be stopped as to their cavils and exceptions against it;
   -- the other sort are to be led on unto believing by the ministry of
   the church in the dispensation of the word itself; which is the
   ordinance of God unto that purpose. But, --

   12. Neither sort doth ever come truly to believe, either merely induced
   thereunto by force of moral arguments only, or upon the authority of
   that church by whose ministry the Scripture is proposed unto them to be
   believed. Wherefore --

   13. The formal reason of faith divine and supernatural, whereby we
   believe the Scripture to be the word of God in the way of duty, and as
   it is required of us, is the authority and veracity of God alone,
   evidencing themselves unto our minds and consciences in and by the
   Scripture itself. And herein consisteth that divine testimony of the
   Holy Ghost, which, as it is a testimony, gives our assent unto the
   Scriptures the general nature of faith, and as it is a divine testimony
   gives it the especial nature of faith divine and supernatural.

   14. This divine testimony given unto the divine original of the
   Scripture in and by itself, whereinto our faith is ultimately resolved,
   is evidenced and made known, as by the characters of the infinite
   perfections of the divine nature that are in it and upon it, so by the
   authority, power, and efficacy, over and upon the souls and consciences
   of men, and the satisfactory excellency of the truths contained
   therein, wherewith it is accompanied.

   15. Wherefore, although there be many cogent external arguments whereby
   a moral, steadfast persuasion of the divine authority of the Scriptures
   may be attained; and although it be the principal duty of the true
   church in all ages to give testimony thereunto, which it hath done
   successively at all times since first it was intrusted with it; and
   although there be many other means whereby we are induced, persuaded,
   and enabled to believe it; yet is it for its own sake only,
   efficaciously manifesting itself to be the word of God, or upon the
   divine testimony that is given in it and by it thereunto, that we
   believe it to be so with faith divine and supernatural.

   Corol. Those who either deny the necessity of an internal subjective
   work of the Holy Ghost enabling us to believe, or the objective
   testimony of the Holy Spirit given unto the Scripture in and by itself,
   or do deny their joint concurrence in and unto our believing, do deny
   all faith properly divine and supernatural.

   II. This being the substance of what is declared and pleaded for in the
   preceding treatise, to prevent the obloquy of some and confirm the
   judgment of others, I shall add the suffrage of ancient and modern
   writers given unto the principal parts of it, and whereon all other
   things asserted in it do depend:-- Clemens Alexandrinus discourseth at
   large unto this purpose, Strom. cap. 16, Echomen gar ten archen tes
   didaskalias ton Kurion, dia te ton propheton, dia te tou euangeliou,
   kai dia ton makarion apostolon, polutropos kai polumeros ex arches eis
   telos hegoumenon tes gnoseos; -- "We have the Lord himself for the
   principle or beginning of doctrine; who, by the prophets, the gospel,
   and blessed apostles, in various manners and by divers degrees, goeth
   before us, or leads us unto knowledge." [This is that which we lay down
   as the reason and ground of faith -- namely, the authority of the Lord
   himself instructing us by the Scriptures.] So he adds: Ten archen d'
   eitis eterou deisthai hupolaboi, ouket' an ontos arche phulachtheie. Ho
   men oun ex heautou pistos, te kuriake graphe te kai phone axiopistos
   eikotos an dia tou Kuriou pros ten ton anthropon euergesian
   energoumene; amelei pros ten ton pragmaton heuresin, aute chrometha
   kriterio; to krinomenon de pan, eti apiston prin krithenai; host' oud'
   arche to kriseos demenon; -- "And if any one suppose that he needeth
   any other principle, the principle will not be kept;" [that is, if we
   need any other principle whereinto to resolve our faith, the word of
   God is no more a principle unto us.] "But he who is faithful from
   himself is worthy to be believed in his sovereign writing and voice;
   which, as it appeareth, is administered by the Lord for the benefit of
   men. And certainly we use it as a rule of judging for the invention of
   things. But whatever is judged is not credible, or to be believed,
   until it is judged; and that is no principle which stands in need to be
   judged." The intention of his words is, that God, who alone is to be
   believed for himself, hath given us his word as the rule whereby we are
   to judge of all things. And this word is so to be believed as not to be
   subject unto any other judgment; because if it be so, it cannot be
   either a principle or a rule. And so he proceeds: Eikotos toinun pistei
   perilabontes anapodeikton ten archen ek periousias, kai tas apodeixeis
   par' autes tes arches peri tes arches labontes, phone Kuriou
   paideuometha pros ten epignosin tes aletheias; -- "Wherefore, it is
   meet that, embracing by faith the most sufficient, indemonstrable
   principle, and taking the demonstrations of the principle from the
   principle itself, we are instructed by the voice of the Lord himself
   unto the acknowledgment of the truth." In few words he declares the
   substance of what we have pleaded for. No more do we maintain in this
   cause but what Clemens doth here assert, -- namely, that we believe the
   Scripture for itself, as that which needeth no antecedent or external
   demonstration, but all the evidence and demonstration of its divine
   original is to be taken from itself alone; which yet he farther
   confirms: Ou gar haplos apophainomenois anthropois prosechoimen, hois
   kai antapophainesthai ep' ises exestin. Ei d' ouk arkei monon haplos
   eipein to doxan, alla pistosasthai dei to lechthen, ou ten ex anthropon
   anamenomen marturian, alla te tou Kuriou phone pistoumetha to
   zetoumenon. He pason apodeixeon echenguotera, mallon d', he mone
   apodeixis ousa tunchanei. Houtos oun kai hemeis ap' auton peri auton
   ton graphon teleios apodeiknuntes, ek pisteos teithometha apodeiktiko;
   -- "For we would not attend or give credit simply to the definitions of
   men, seeing we have right also to define in contradiction unto them.
   And seeing it is not sufficient merely to say or assert what appears to
   be truth, but to beget a belief also of what is spoken, we expect not
   the testimony of men, but confirm that which is inquired about with the
   voice of the Lord; which is more full and firm than any demonstration,
   yea, which rather is the only demonstration. Thus we, taking our
   demonstrations of the Scripture out of the Scripture, are assured by
   faith as by demonstration." And in other places, as Strom. 4, he
   plainly affirms that the way of Christians was to prove the Scripture
   by itself, and all other things by the Scripture.

   Basilius speaks to the same purpose on Ps. cv.: Pistis, he huper tas
   logikas methodous ten psuchen eis sunkatathesin helkousa. Pistis, ouk
   he geometrikais anankais, all' he tais tou pneumatos energeiais
   enginomene; -- "Faith, which draws the soul to assent above all methods
   of reasonings; faith, which is not the effect of geometrical
   demonstrations, but of the efficacy of the Spirit." The nature, cause,
   and efficacy of that faith whereby we believe the Scripture to be the
   word of God, are asserted by him.

   Nemesius, De Homin., cap. ii.: He ton theion logion didaskalia, to
   piston aph' heautes echousa dia to theopneuston einai; -- "The doctrine
   of the divine oracles hath its credibility from itself, because of its
   divine inspiration."

   The words of Austin, though taken notice of by all, yet may here be
   again reported. Confess., lib. xi. cap. 3: "Audiam et intelligam
   quomodo fecisti coelum et terram. Scripsit hoc Moses; scripsit et
   abiit, transivit hinc ad te. Neque nunc ante me est; nam si esset,
   tenerem eum, et rogarem eum, et per te obsecrarem, ut mihi ista
   panderet; et præberem aures corporis mei sonis erumpentibus ex ore
   ejus. At si Hebræa voce loqueretur, frustra pulsaret sensum meum, nec
   inde mentem meam quidquam tangeret; si autem Latine, scirem quid
   diceret. Sed unde scirem an verum diceret? quod si et hoc scirem, num
   et ab illo scirem? Intus utique mihi, intus in domicilio cogitationis,
   nec Hebræa, nec Græca, nec Latina, nec barbara, veritas, sine oris et
   linguæ organis, sine strepitu syllabarum diceret, Verum dicit;' at ego
   statim certus confidenter illi homini tuo dicerem, Verum dicis.' Cum
   ergo illum interrogare non possim, te, quo plenus vera dixit, veritas,
   te Deus meus rogo, parce peccatis meis; et qui illi servo tuo dedisti
   hæc dicere, da et mihi hæc intelligere;" -- "I would hear, I would
   understand how thou madest the heaven and the earth. Moses wrote this;
   he wrote it, and is gone hence to thee, for he is not now before me;
   for if he were, I would hold him, and ask him, and beseech him, for thy
   sake, that he would open these things unto me; and I would apply the
   ears of my body to the sounds breaking forth from his mouth. But if he
   should use the Hebrew language, in vain should he affect my sense, for
   he would not at all touch my mind. If he should speak Latin, I should
   know what he said. But whence should I know that he spake the truth?
   and if I should know this also, should I know it of him? Within me, in
   the habitation of my own thoughts, truth, neither in Hebrew, Greek,
   Latin, nor any barbarous language, without the organs of mouth or
   tongue, without the noise of syllables, would say, He speaks the
   truth;' and I, being immediately assured or certain of it, would say
   unto that servant of thine, Thou speakest truth.' Whereas, therefore, I
   cannot ask him, I ask thee, O Truth, with which he being filled spake
   the things that are true, O my God, I ask of thee, pardon my sins; and
   thou who gavest unto this thy servant to speak these things, give unto
   me to understand them."

   That which is most remarkable in these words is, that he plainly
   affirms that faith would not ensue on the declaration of the prophets
   themselves if they were present with us, unless there be an internal
   work of the Holy Spirit upon our minds to enable us, and persuade them
   thereunto. And, indeed, he seems to place all assurance of the truth of
   divine revelations in the inward assurance which God gives us of them
   by his Spirit; which we have before considered.

   The second Arausican council gives full testimony unto the necessity of
   the internal grace of the Spirit that we may believe: Can. vii.,"
   Siquis evangelicæ prædicationi consentire posse confirmat absque
   illuminatione et inspiratione Spiritus Sancti, hæretico fallitur
   spiritu."

   To descend unto later times, wherein these things have been much
   disputed, yet the truth hath beamed such light into the eyes of many as
   to enforce an acknowledgment from them when they have examined
   themselves about it. The words of Baptista Mantuanus are remarkable, De
   Patient., lib. iii. cap. 2. "Sæpe mecum cogitavi unde tam suadibilis
   sit ipsa Scriptura, unde tam potenter influat in animos auditorum, unde
   tantum habeat energiæ, ut non ad opinandum tantum, sed ad solide
   credendum omnes inflectat? Non est hoc imputandum rationum evidentiæ,
   quas non adducit; non artis industriæ aut verbis suavibus ad
   persuadendum accommodatis, quibus non utitur. Sed vide an id in causa
   sit, quod persuasi sumus eam a prima veritate fluxisse? Sed unde sumus
   ita persuasi nisi ab ipsa? quasi ad ei credendum nos sui ipsius
   contrahat authoritas. Sed unde oro hanc anthoritatem sibi vendicavit?
   Neque enim vidimus nos Deum concionantem, scribentem, docentem; tamen,
   ac si vidissemus, credimus et tenemus a Spiritu Sancto fluxisse quæ
   legimus. Forsan fuerit hæc ratio firmiter adhærendi, quod in ea veritas
   sit solidior, quamvis non clarior; habet enim omnis veritas vim
   inclinativam, et major majorem, et maxima maximam. Sed cur ergo non
   omnes credunt evangelio? Respond. Quod non omnes trahuntur a Deo. Sed
   longa opus est disputatione? Firmiter sacris Scripturis ideo credimus
   quod divinam inspirationem intus accepimus;" -- "I have often thought
   with myself whence the Scripture itself is so persuasive, from whence
   it doth so powerfully influence the minds of its hearers, that it
   inclines or leads them not only to receive an opinion, but surely to
   believe. This is not to be imputed to the evidence of reasons, which it
   doth not produce; nor unto the industry of art, with words smooth and
   fit to persuade, which it useth not. See, then, if this be not the
   cause of it, that we are persuaded that it comes from the first Truth
   or Verity. But whence are we so persuaded, but from itself alone? as if
   its own authority should effectually draw us to believe it. But whence,
   I pray, hath it this authority? We saw not God preaching, writing, or
   teaching of it; but yet, as if we had seen him, we believe and firmly
   hold that the things which we read proceeded from the Holy Ghost. It
   may be this is the reason why we so firmly adhere unto it, that truth
   is more solid in it, though not more clear, than in other writings; for
   all truth hath a persuasive power, the greater truth the greater power,
   and that which is greatest the greatest efficacy of all. But why, then,
   do not all believe the gospel? Ans. Because all are not drawn of God.
   But what need is there of a0y long disputation? We therefore firmly
   believe the Scriptures, because we have received a divine inspiration
   assuring us." And in what sense this is allowed hath been declared in
   the preceding discourse.

   I shall close the whole with the testimony of them by whom the truth
   which we assert is most vehemently opposed, when it riseth in
   opposition unto an especial interest of their own.

   Two things there are which are principally excepted against in the
   doctrine of Protestants concerning our belief of the Scripture. The
   first is with respect unto the Holy Spirit as the efficient cause of
   faith; for whereas they teach that no man can believe the Scripture to
   be the word of God in a due manner, and according unto his duty,
   without the real internal aid and operation of the Holy Ghost, however
   it be proposed unto him, and with what arguments soever the truth of
   its divine original be confirmed, this is charged on them as an error
   and a crime. And, secondly, whereas they also affirm that there is an
   inward testimony or witness of the Holy Spirit, whereby he assures and
   confirms the minds of men in the faith of the Scriptures with an
   efficacy exceeding all the persuasive evidence of outward arguments and
   motives, this also by some they are traduced for. And yet those of the
   Roman church who are looked on as most averse from that resolution of
   faith which most Protestants acquiesce in, do expressly maintain both
   these assertions.

   The design of Stapleton, De Principiis Fidei, controver. 4, lib. viii.
   cap. 1, is to prove, "impossibile esse sine speciali gratia, ac done
   fidei divinitùs infuso, actum veræ fidei producere, aut ex veri nominis
   fide credere," -- which he there proves with sundry arguments, --
   namely, "that it is impossible to produce any act of faith, or to
   believe with faith rightly so called, without special grace, and the
   divine infusion of the gift of faith." And Bellarmine speaks to the
   same purpose: "Argumenta quæ articulos fidei nostræ credibiles faciunt
   non talia sunt ut fidem omnino indubitatam reddant, nisi mens divinitùs
   adjuvetur," De Grat. et Lib. Arbit., lib. 6 cap. 3; -- "The arguments
   which render the articles of our faith credible are not such as produce
   an undoubted faith, unless the mind be divinely assisted."

   Melchior Canus, Loc. Theol., lib. ii. cap. 8, disputes expressly to
   this purpose: "Id statuendum est, authoritatem humanam et incitamenta
   omnia illa prædicta, sive alia quæcunque adhibita ab eo qui proponit
   fidem, non esse sufficientes causas ad credendum ut credere tenemur;
   sed præterea opus esse interiori causa efficiente, id est, Dei speciali
   auxilio moventis ad credendum;" -- "This is firmly to be held, that
   human authority and all the motives before mentioned, or any other
   which may be used by him who proposeth the object of faith to be
   believed, are not sufficient causes of believing as we are obliged to
   believe; but there is, moreover, necessary an internal efficient cause
   moving us to believe, which is the especial help or aid of God." And a
   little after he speaks yet more plainly, "Externæ igitur omnes et
   humanæ persuasiones non sunt satis ad credendum, quantumcunque ab
   hominibus competenter ea quæ sunt fidei proponantur; sed necessaria est
   insuper causa interior, hoc est, divinum quoddam lumen, incitans ad
   credendum, et oculi quidam interiores Dei beneficio ad videndum dati;"
   -- "Wherefore, all external human persuasions or arguments are not
   sufficient causes of faith, however the things of faith may be
   sufficiently proposed by men; there is, moreover, necessary an internal
   cause, that is, a certain divine light, inciting to believe, or certain
   internal eyes to see, given us by the grace of God." Yea, all other
   learned men of the same profession do speak to the same purpose.

   The other assertion, also, they do no less comply withal: "Arcanum
   divini Spiritus testimonium prorsus necessarium est, ut quis ecclesiæ
   testimonio ac judicio circa Scripturarum approbationem credat," saith
   Stapleton; -- "The secret testimony of the Spirit is altogether
   necessary, that a man may believe the testimony and judgment of the
   church about the Scriptures." And the words of Gregory de Valentia are
   remarkable: "Cum hactenus ejusmodi argumenta pro authoritate Christianæ
   doctrinæ fecerimus, quæ per seipsa satis prudentibns esse debeant, ut
   animum inducant velle credere; tamen nescio an non sit argumentum iis
   omnibus majus, quod qui vere Christiani sunt, ita se animo affectos
   esse, quod ad fidem attinet, sentiunt, ut præcipue quidem propter
   nullum argumentum, quod vel hactenus fecimus vel ratione similiter
   excogitari possit, sed propter aliud nescio quid, quod alio quodam modo
   et longe fortius quam ulla argumenta persuadet, ut ad firmiter
   credendum [trahi] se intelligant," tom. iii. in Thom., disp. 7, qu. 1,
   punc. 4, sect. 2. Let any man compare these words with those of Calvin,
   Institut. lib. i, cap. 7, sect. 5; which, as I remember, I have cited
   before, and he will know whence the sense of them was taken. "Whereas,"
   saith he, "we have hitherto pleaded arguments for the authority of
   Christian doctrine, which even by themselves ought to suffice prudent
   persons to induce their minds to belief, yet I know not whether there
   be not an argument greater than they all, -- namely, that those who are
   truly Christians do find or feel by experience their minds so affected
   in this matter of faith, that they are moved (and obliged) firmly to
   believe, neither for any argument that we have used, nor for any of the
   like sort that can be found out by reason, but for somewhat else which
   persuades our minds in another manner, and far more effectually than
   any arguments whatever." And to show what he means by this internal
   argument and persuasion, he affirms elsewhere that "Deus ipse imprimis
   est, qui, Christianam doctrinam atque adeo Scripturam sacram veram
   esse, voce revelationis suæ et interno quodam instinctu et impulsu,
   humanis mentibus contestatur;" -- "It is God himself who, by the voice
   of his revelation, and by a certain internal instinct and impulse,
   witnesseth unto the minds of men the truth of Christian doctrine or of
   the holy Scripture."

   These few testimonies have I produced amongst the many that might be
   urged to the same purpose, not to confirm the truth which we have
   pleaded for, which stands on far surer foundations, but only to obviate
   prejudices in the minds of some, who, being not much conversant in
   things of this nature, are ready to charge what hath been delivered
   unto this purpose with singularity.
     __________________________________________________________________
     __________________________________________________________________

                               Book VI. Part II.
     __________________________________________________________________

   Sunesis Pneumatike

   or,

   the causes, ways, and means of understanding the mind of God as
   revealed in his word, with assurance therein;

   and

   a declaration of the perspicuity of the Scriptures, with the external
   means of the interpretation of them.
     __________________________________________________________________

   Open thou mine eyes, that I may behold wondrous things out of thy law.
   -- Ps. cxix. 18.

   Give me understanding, and I shall live. -- Verse 144.
     __________________________________________________________________

   London: 1678.

   Imprimatur,
   Guil. Sill., May 13, 1678.
     __________________________________________________________________

Prefatory note.

   The following work is the latter part of our author's treatise on the
   operations of the Holy Spirit in illuminating the minds of believers,
   and relates to the method by which we are to understand and interpret
   Scripture aright, as the former part of it was occupied exclusively
   with a discussion of the evidence or grounds on which we receive it as
   divine.

   In the preceding treatise, on "The Reason of Faith," Owen, while
   defending the objective authority of the Word, in opposition to the
   principle of an "inward light," asserted and proved the necessity of
   spiritual influence for the due reception of the Word in its divine
   authority. His argument in the present treatise has "especial respect
   unto the Church on Rome," and, on the principle that every man has a
   right to interpret Scripture, opens with a denial of the claim of that
   church to be the only interpreter of Scripture. The Quaker and the
   Romanist agree in holding the subordination of Scripture to another
   authority in matters of faith, -- the former finding this authority in
   his inward light, the latter vesting it in the church. Our author, in
   common with the general body of Protestants, asserts the sufficiency of
   revelation in itself as a rule of faith and duty, provided it be read
   and understood in the enjoyment of the enlightening influence of the
   Spirit, and in the use of certain divinely appointed means.

   This treatise, if not among the best known, is among the most useful,
   of our author's works. The subject is of confessed importance, and he
   handles it with all his characteristic sagacity. Singularly coherent,
   and comprehensive in its details, less prolix than most of his works,
   and free from irrelevant digressions, it is not to this day superseded
   by any similar treatise on the same subject, and forms an excellent
   manual for all who are engaged in sacred studies as a profession. Dr
   Pye Smith, in his "Scripture Testimony to the Messiah," quotes from it
   copiously, in illustration of the spirit with which the study of the
   divine Word should be prosecuted, nor has he by any means exhausted the
   noble and weighty sentiments which occur in this work, expressive of
   humble reverence for its supreme authority. Owen in himself exemplifies
   the benefit sure to accrue from the prostration or every claim and gift
   before the throne of revealed truth Few have surpassed him in "the full
   assurance of understanding."
     __________________________________________________________________

  Analysis.

   The presumptuous claim of the Romish Church to the infallible
   interpretation of the Word is denied, and the right of private
   judgement in the interpretation of it asserted; the question considered
   is declared to relate to the method by which we attain to a right
   perception of the mind of God in Scripture, and this method is
   described as twofold:-- I. Through a principal efficient cause; and,
   II. Auxiliary means, internal and external, appointed of God, chap. i.

   I. The Holy, Spirit is represented as the efficient cause, and an
   inquiry follows:-- 1. Into the evidence of the work of the Spirit in
   the communication of spiritual understanding; -- various testimonies
   from Scripture are adduced, involving a minute discussion of Ps. cxix.
   18, 2 Cor. iii. 13-18, Isa. xxv. 7, Luke xxiv. 44, 45, Eph. i. 17-19,
   Hos. xiv. 9, ii.; John xvi. 13, 1 1 John ii. 20, 27, Eph. iv. 14, Job
   xxxvi. 22, John vi. 45, iii.; and, 2. Into the especial nature of the
   Spirit's work in enlightening us into a knowledge of the mind of God in
   Scripture. Its nature is first considered by a reference to several
   scriptural expressions descriptive of it, such as "opening the eyes,"
   "translating out of darkness into light," "giving understanding,"
   "teaching," and "shining into our hearts," iv. As preparatory to what
   follows in explanation of the Spirit's work in enlightening the mind, a
   digression is introduced on the causes of spiritual ignorance, which
   are classified into three divisions:-- the natural vanity of the
   depraved mind; the working of corrupt affections; and the deceitful
   influence of Satan. The way in which the Spirit operates directly on
   our minds for the removal of all those causes of spiritual ignorance,
   by communicating spiritual light, purging from corrupt affections, and
   implanting spiritual habits and principles, is explained, v. His work
   for the production of the same effect by means of Scripture itself next
   comes under review; and under this head three points in regard, (1.) To
   the arrangement, (2.) The subject-matter of Scripture, and (3.)
   Difficulties in Scripture, are considered. (1.) On the first of these
   points, advantages are exhibited as resulting from the want of formal
   system in revelation; the ministry of the gospel is felt to be of
   value, faith and obedience are brought into special exercise and search
   into the whole of Scripture is rendered necessary (2.) the
   subject-matter of revelation is proved to contain all things requisite
   for faith and practise. (3.) The difficulties in Scripture include,
   first, things "hard to be understood," and secondly, things "hard to be
   interpreted." Rules for the management of these difficulties are
   supplied, vi.

   II. As to the means for the understanding of Scripture, two kinds are
   specified:-- 1. Such as are general and necessary, as the reading of
   Scripture; and, 2. Such as are expedient and conducive to the
   improvement of it. And the latter are threefold:-- (1.) Spiritual
   means, such as prayer, susceptibiity of gracious impressions, practical
   obedience, desire for progress in knowledge, and attention to the
   ordinances of worship, vii.; (2.) Disciplinary, skill in the original
   languages of Scripture, acquaintance with history, geography, and
   chronology, and expertness in reasoning, viii.; and, (3.)
   Ecclesiastical, under which the deference due to catholic tradition,
   the consent of the fathers, and pious authorship, is estimated, ix. --
   Ed.
     __________________________________________________________________

The preface.

   I shall in a few words give the reader an account of the occasion and
   design of the small ensuing discourse. Some while since I published a
   treatise about the "Reason of Faith, or the Grounds whereon we Believe
   the Scripture to be the Word of God," with that faith which is our
   duty, and pre-required unto all other acceptable obedience. But
   although this be the first fundamental principle of supernatural
   religion, yet is it not sufficient unto any of the ends thereof (that
   we believe the Scripture to be divine revelation), unless we understand
   the mind and will of God therein revealed. At least, the knowledge and
   understanding of those things wherein our present duty and future state
   of blessedness or misery are immediately concerned, are no leas
   indispensably necessary unto us than is the belief of the Scripture to
   be the word of God. To declare the ways and means whereby we may
   assuredly attain that understanding is the design of the ensuing
   discourse, as those whereby we come infallibly to believe the Scripture
   with faith divine and supernatural are the subject of the former. My
   principal scope in both hath been, to manifest that such is the
   abundant goodness, wisdom, and grace of God, in granting unto us the
   inestimable benefit of his word, that no persons whatever shall or can
   come short of the advantage intended by it but through their own sinful
   negligence and ingratitude, -- the highest crimes in things of a
   spiritual and eternal concernment; for he hath given such convincing
   evidences of the procedure or emanation of the Scripture from himself,
   by the divine inspiration of the penmen thereof, and so plainly
   declared his mind and will therein as unto the faith and obedience
   which he requires of any or all sorts of persons in their various
   circumstances, that every one who takes care of his own present and
   eternal welfare may and shall, in the due use of the means by him
   appointed, and discharge of the duties by him prescribed unto that end,
   with a due dependence on the aid and assistance which he will not
   withhold from any who diligently seek him, infallibly attain such
   measure of the knowledge of his mind and will, with full assurance
   therein, as will be sufficient to guide him unto eternal blessedness.
   The same measure of divine knowledge is not required in all and every
   one, that they may live unto God and come unto the enjoyment of him.
   The dispensation of God towards mankind, in nature, providence, and
   grace, is an invincible spring of such variety among them, as will not
   allow a prescription of the same measures of knowledge unto all who
   have consistency with divine wisdom and goodness; and a supposition of
   it would bring confusion into all the order of things and persons which
   is of divine constitution. Nor is it pretended that any one man may or
   can have, in the use of any means whatever, a full comprehension of all
   divine revelations in this life, nor perhaps of any one of them; or
   that all men, in the use of the same means prescribed unto them, shall
   have the same conceptions of all things revealed. The Scripture was
   given for the use of the whole church, and that in all ages, states,
   and conditions, with respect unto that inconceivable variety of
   circumstances which all sorts of causes do distribute the whole
   multitude of them into. Wherefore, the wisdom of God therein hath
   suited itself unto the instruction of every individual believer, unto
   the moment of his entrance into eternity. That any one of them, that
   any society of them, should have a perfect comprehension of the entire
   revelation of God, or a perfect understanding of the whole Scripture,
   and every part of it, with all that is contained therein, was never
   required of them in a way of duty, nor ever designed unto them in a way
   of privilege: for besides that he hath replenished it with unfathomable
   stores, unsearchable treasures of divine mysteries, wherein we cannot
   find out the Almighty unto perfection, and hath provided another state
   for the comprehension of that by sight which is the object of adoration
   and admiration in believing such knowledge is not necessary unto any
   that they may lead the life of faith, and discharge the duties thereof,
   in all holy obedience unto God; yea, such a knowledge and comprehension
   would be inconsistent with that state and condition wherein we are to
   walk with God, according to the tenor of the covenant of grace, and
   during the continuance thereof. But the substance of what we plead for
   is, that such is the wisdom, goodness, and love of God towards mankind,
   in the grant that he hath made unto them of the revelation of himself,
   his mind and will, in the Scripture, as that no one person doth or can
   fail of attaining all that understanding in it and of it which is any
   way needful for his guidance to live unto God in his circumstances and
   relations, so as to come unto the blessed enjoyment of him, but by the
   sinful neglect of the means and duties prescribed by him for the
   attainment of that understanding, and want of a due dependence on those
   spiritual aids and assistances which he hath prepared for that end. By
   what ways and means he hath thus provided for the assurance and
   security of all men, in things of their eternal concernment, and what
   are those acts of his wisdom, power, and grace, which he exerts for
   that end -- namely, that they may both believe the Scripture to be his
   word, and understand his mind revealed therein, both according unto
   what is required of them in a way of duty, so as in both they may be
   accepted with him, -- is the design of this and the other forementioned
   discourse to declare. And they are both of them principally intended
   for the use of the ordinary sort of Christians, who know it their
   concernment to be established in the truth of those things wherein they
   have been instructed; for they are frequently attacked with these
   questions, "How do you know the Scriptures to be the word of God? and
   what assurance have you that you understand any thing contained in
   them, seeing all sorts of persons are divided about their sense and
   meaning, nor do you pretend unto any immediate inspiration to give you
   assurance?" And if, on these ensnaring inquiries, they are cast under
   any doubts or perplexities in their minds, as it often falls out
   amongst them who have not diligently weighed the principles of their
   own profession, the next insinuation is, that they ought to betake
   themselves either to some other present guide, as their own light and
   reason, or make a complete resignation of themselves and the conduct of
   their souls unto the pretended authority and guidance of other men. To
   give assurance and security unto their minds that they neither are nor
   can be deceived in the belief of the Scriptures to be the word of God,
   and [as to] the understanding of his mind and will therein, so far as
   their present obedience and eternal happiness are concerned, and that
   unto this end they need not be beholding unto any, nor depend on any
   but God himself, in the use of known and obvious means or duties, is
   designed in these small treatises. And upon the principles evinced and
   confirmed in them, I have yet proposed a farther inquiry, -- namely,
   What conduct, in these times of great contests about the assurance of
   faith, and the causes of it, every one that takes care of his own
   salvation ought to betake himself unto, that he may not be deceived nor
   miscarry in the end: and this is designed with especial respect unto
   the church of Rome, which vehemently pretends unto the sole infallible
   conduct in these things. But probably the near approach of the
   daily-expected and earnestly-desired hour of my discharge from all
   farther service in this world will prevent the accomplishment of that
   intention. [147] In the continual prospect hereof do I yet live and
   rejoice; which, among other advantages unspeakable, hath already given
   me an unconcernment in those oppositions which the passions or
   interests of men engage them in, of a very near alliance unto, and
   scarce distinguishable from, that which the grave will afford. I have
   but one thing more to acquaint the reader withal, wherewith I shall
   close this preface, and it is the same with that wherewith the preface
   unto the former discourse is concluded:-- This also belongeth unto the
   second part of my discourse concerning the dispensation and operations
   of the Holy Spirit. The first volume on that subject, some years since
   published, having found good acceptance among them that are godly and
   learned, both at home and abroad, I have been desired to give out what
   yet remaineth for the complete accomplishment of what I had designed
   thereon in this way of lesser discourses, that may have their use
   before the whole be finished, or whether ever it be so or no.
     __________________________________________________________________

   [147] In 1679, Dr Owen published a small treatise answering this
   description, under the title of "The Church of Rome no Safe Guide." It
   forms a part of his controversial writings. See vol. xiv. -- Ed.
     __________________________________________________________________

   Sunesis Pneumatike.
     __________________________________________________________________

Chapter I.

   Usurpation of the church of Rome with reference unto the interpretation
   of the Scripture, or right understanding of the mind of God therein --
   Right and ability of all believers as to their own duty herein asserted
   -- Importance of the truth proposed -- The main question stated -- The
   principal efficient cause of the understanding which believers have in
   the mind and will of God as revealed in the Scriptures, the Spirit of
   God himself -- General assertions to be proved -- Declared in sundry
   particulars -- Inferences from them.

   Our belief of the Scriptures to be the word of God, or a divine
   revelation, and our understanding of the mind and will of God as
   revealed in them, are the two springs of all our interest in Christian
   religion. From them are all those streams of light and truth derived
   whereby our souls are watered, refreshed, and made fruitful unto God.
   It therefore concerneth us greatly to look well to those springs, that
   they be neither stopped nor defiled, and so rendered useless unto us.
   Though a man may have pleasant streams running by his habitation and
   watering his inheritance, yet if the springs of them be in the power of
   others, who can either divert their course or poison their waters, on
   their pleasure he must always depend for the benefit of them.

   Thus hath it fallen out in the world in this matter; so hath the church
   of Rome endeavoured to deal with all Christians. Their main endeavour
   is, to seize those springs of religion into their own power. The
   Scripture itself, they tell us, cannot be believed to be the word of
   God with faith divine but upon the proposal and testimony of their
   church; thereby is one spring secured. And when it is believed so to
   be, it ought not to be interpreted, it cannot be understood, but
   according to the mind, judgment, and exposition of the same church;
   which in like manner secures the other. And having of old possessed
   these springs of Christian religion, they have dealt with them
   according as might be expected from unjust invaders of other men's
   rights and malæ fidei possesoribus. So when the Philistines contended
   for the wells which Abraham and Isaac had digged, when they had got
   possession of them they stopped them up; and when the scribes and
   Pharisees had gotten the key of knowledge, they would neither enter
   into the kingdom of God themselves, nor suffer those that would, so to
   do, as our Saviour tells us. For the one of these springs, which is the
   letter of the Scripture itself, when it ought to have gone forth like
   the waters of the sanctuary, to refresh the church and make it fruitful
   unto God, they partly stopped it up and partly diverted its course, by
   shutting it up in an unknown tongue and debarring the people from the
   use of it. And in the exercise of their pretended right unto the other
   spring, or the sole interpretation of the Scripture, they have poisoned
   the streams with all manner of errors and delusions, so as that they
   became not only useless, but noxious and pernicious unto the souls of
   men; for under the pretence hereof, -- namely, that their church hath
   the sole power of interpreting the Scriptures, and cannot err therein,
   -- have they obtruded all their errors, with all their abominations in
   worship and practice, on the minds and consciences of men.

   The first of these springs I have in a former discourse on this subject
   taken out of their hand, so far as we ourselves are concerned therein,
   or I have vindicated the just right of all Christians thereunto, and
   given them possession thereof. This I did by declaring the true grounds
   and reasons whereon we do, and whereon any can, truly believe the
   Scripture to be the word of God with faith divine and supernatural; for
   besides other advantages wherewith the knowledge of that truth is
   accompanied, it dispossesseth the Romanists of their claim unto this
   fountain of religion, by evidencing that we do and ought thus to
   believe the divine original of the Scripture, without any regard to the
   testimony or authority of their church.

   That which now lieth before us is, the vindication of the right of all
   believers unto the other spring also, or a right understanding of the
   mind and will of God as revealed in the Scripture, suitably unto the
   duty that God requireth of them in their several capacities and
   conditions.

   What is necessary unto the interpretation of difficult places and
   passages in the Scripture, and what measure of understanding of the
   mind and will of God as revealed therein is required of persons in
   their various conditions, as they are teachers of others or among the
   number of them that are to be taught, shall, among other things, be
   afterward spoken unto. My principal design is, to manifest that every
   believer may, in the due use of the means appointed of God for that
   end, attain unto such a full assurance of understanding in the truth,
   or all that knowledge of the mind and will of God revealed in the
   Scripture, which is sufficient to direct him in the life of God, to
   deliver him from the dangers of ignorance, darkness, and error, and to
   conduct him unto blessedness. Wherefore, as unto the belief of the
   Scripture itself, so as unto the understanding, knowledge, and faith of
   the things contained therein, we do not depend on the authoritative
   interpretation of any church or person whatever. And although ordinary
   believers are obliged to make diligent and conscientious use of the
   ministry of the church, among other things, as a means appointed of God
   to lead, guide, and instruct them in the knowledge of his mind and will
   revealed in the Scripture, which is the principal end of that
   ordinance; yet is not their understanding of the truth, their
   apprehension of it and faith in it, to rest upon or to be resolved into
   their authority, who are not appointed of God to be lords of their
   faith, but helpers of their joy. And thereon depends all our interest
   in that great promise, that we shall be all taught of God; for we are
   not so unless we do learn from him and by him the things which he hath
   revealed in his word.

   And there is not any truth of greater importance for men to be
   established in; for unless they have a full assurance of understanding
   in themselves, unless they hold their persuasion of the sense of
   Scripture revelations from God alone, if their spiritual judgment of
   truth and falsehood depend on the authority of men, they will never be
   able to undergo any suffering for the truth or to perform any duty unto
   God in a right manner. The truths of the gospel and the ways of
   religious worship, for which any believer may be called to suffer in
   this world, are such as about whose sense and revelation in the
   Scripture there is great difference and controversy among men; and if
   there be not an assured, yea, infallible way and means of communicating
   unto all believers a knowledge of the mind and will of God in the
   Scripture concerning those things so controverted, the grounds whereof
   are fixed in their own minds, but that they do wholly depend on the
   expositions and interpretations of other men: be they who they will,
   they cannot suffer for them either cheerfully or honourably, so as to
   give glory to God, or to obtain any solid peace and comfort in their
   own souls; for if a man under his sufferings for his profession can
   give himself no other account but this, that what he suffers for is the
   truth of God revealed in the Scripture, because such or such whom he
   hath in veneration or esteem do so affirm and have so instructed him,
   or because this is the doctrine of this or that church, the papal or
   the reformed church, which it hath prescribed unto him, he will have
   little joy of his suffering in the end. Yea, there is that which is yet
   worse in this matter, as things are stated at this day in the world.
   Truth and error are promiscuously persecuted, according unto the
   judgment, interest, and inclinations of them that are in power; yea,
   sometimes both truth and error are persecuted in the same place and at
   the same time, upon errors differing from both. Dissent is grown almost
   all that is criminal in Christian religion all the world over. But in
   this state of things, unless we grant men an immediate understanding of
   their own in the mind and will of God, yea, a full assurance therein,
   there will be nothing whereby a man who suffers for the most important
   truths of the gospel can in his own soul and conscience distinguish
   himself from those who suffer in giving testimony unto the most
   pernicious errors; for all outward means of confidence which he hath,
   they may have also.

   It therefore behoveth all those who may possibly be called to suffer
   for the truth in any season, or on any occasion, to assure their minds
   in this fundamental truth, that they may have in themselves a certain
   undeceiving understanding of the mind and will of God as revealed in
   the Scripture, independent on the authority of any church or persons
   whatsoever; the use of whose ministry herein we do yet freely and fully
   allow.

   Nor, indeed, without a supposition hereof, can any man perform any duty
   to God in an acceptable manner, so as that his obedience may be the
   obedience of faith, nor can upon good grounds die in peace, since the
   just shall live by his own faith alone.

   Wherefore, our present inquiry is, --

   How believers, or any men whatever, may attain a right understanding in
   their own minds of the meaning and sense of the Scriptures, as to the
   doctrine or truths contained in them, in answer unto the design of God,
   as unto what he would have us know or believe; or, --

   How they may attain a right perception of the mind of God in the
   Scripture, and what he intends in the revelation of it, in opposition
   unto ignorance, errors, mistakes, and all false apprehensions, and so
   in a right manner to perform the duties which by it we are instructed
   in.

   In answer unto the inquiry proposed concerning the knowledge and
   understanding of believers in the mind of God as revealed in the
   Scriptures, I shall consider, --

   First, The principal efficient cause; and, secondly, All the means,
   internal and external, which are appointed of God thereunto.

   As to the first of these, or the principal efficient cause of the due
   knowledge and understanding of the will of God in the Scripture, it is
   the Holy Spirit of God himself alone; for, --

   There is an especial work of the Spirit of God on the minds of men,
   communicating spiritual wisdom, light, and understanding unto them,
   necessary unto their discerning and apprehending aright the mind of God
   in his word, and the understanding of the mysteries of heavenly truth
   contained therein. And I shall add hereunto, that among all the false
   and foolish imaginations that ever Christian religion was attacked or
   disturbed withal, there never was any, there is none more pernicious
   than this, that the mysteries of the gospel are so exposed unto the
   common reason and understanding of men as that they may know them and
   comprehend them in a useful manner, and according to their duty,
   without the effectual aid and assistance of the Spirit of God.

   It is the fondest thing in the world to imagine that the Holy Ghost
   doth any way teach us but in and by our own reasons and understandings.
   We renounce all enthusiasms in this matter, and plead not for any
   immediate prophetical inspirations. Those who would prohibit us the use
   of our reason in the things of religion would deal with us as the
   Philistines did with Samson, -- first put out our eyes, and then make
   us grind in their mill. Whatever we know, be it of what sort it will,
   we know it in and by the use of our reason; and what we conceive, we do
   it by our own understanding: only the inquiry is, whether there be not
   an especial work of the Holy Spirit of God, enlightening our minds and
   enabling our understandings to perceive and apprehend his mind and will
   as revealed in the Scripture, and without which we cannot so do. The
   substance, therefore, of the ensuing discourse may be reduced unto
   these heads:--

   I. That we stand not in need of any new divine afflations, or immediate
   prophetical inspirations, to enable us to understand the Scripture, or
   the mind and will of God as revealed therein; neither did the prophets
   or holy penmen of the Scripture learn the mind of God in the
   revelations made unto them, and by them unto the church, merely from
   the divine inspiration of them. Those immediate inspirations unto them
   were in the stead and place of the written word, and no otherwise.
   After they did receive them, they were by the same means to inquire
   into the mind and will of God in them as we do it in and by the written
   word, 1 Pet. i. 10, 11.

   II. That as to the right understanding of the mind of God in the
   Scripture, or our coming unto the riches of the full assurance of
   understanding in the acknowledgment of the mystery of God, we do not,
   nor need to depend on the authoritative instruction or interpretation
   of the Scripture by any church whatever, or all of them in the world,
   though there be great use of the true ministry of the church unto that
   end.

   III. That in the mere exercise of our own natural reason and
   understanding, with the help of external means, we cannot attain that
   knowledge of the mind and will of God in the Scripture, of the sense
   and meaning of the Holy Ghost therein, which is required of us in a way
   of duty, without the special aid and assistance of the Holy Spirit of
   God. Wherefore, principally, it is asserted, --

   IV. That there is an especial work of the Holy Spirit, in the
   supernatural illumination of our minds, needful unto the end proposed,
   -- namely, that we may aright, and according unto our duty, understand
   the mind of God in the Scripture ourselves, or interpret it unto
   others.

   V. That hereby alone is that full assurance of understanding in the
   knowledge of the mystery of God, his truth and grace, to be obtained,
   whereby any man may answer the mind and will of God, or comply with his
   own duty in all that he may be called to do or suffer in this world in
   his especial circumstances. Wherefore, --

   VI. The certainty and assurance that we may have and ought to have of
   our right understanding the mind of God in the Scripture, either in
   general or as to any especial doctrine, doth not depend upon, is not
   resolved into, any immediate inspiration or enthusiasm; it doth not
   depend upon nor is resolved into the authority of any church in the
   world; nor is it the result of our reason and understanding merely in
   their natural actings, but as they are elevated, enlightened, guided,
   conducted, by an internal efficacious work of the Spirit of God upon
   them.

   VII. That whereas the means of the right interpretation of the
   Scripture, and understanding of the mind of God therein, are of two
   sorts, -- first, such as are prescribed unto us in a way of duty, as
   prayer, meditation on the word itself, and the like; and, secondly,
   disciplinary, in the accommodation of arts and sciences, with all kind
   of learning, unto that work, -- the first sort of them doth entirely
   depend on a supposition of the spiritual aids mentioned, without which
   they are of no use; and the latter is not only consistent therewith,
   but singularly subservient thereunto. Wherefore, the nature and use of
   all these means shall be afterward declared.

   This being the substance of what is designed in the ensuing discourse,
   it is evident that the positions before laid down concerning the
   especial work of the Spirit on the minds of men, in communicating
   spiritual wisdom, light, and knowledge unto them, is in the first place
   and principally to be confirmed, as that whereon all the other
   assertions do absolutely depend.

   It is the Scripture itself alone from whence the truth in this matter
   can be learned, and by which alone what is proposed concerning it must
   be tried; therefore, as unto this first part of this work, I shall do
   little more than plead the express testimonies thereof. When we come to
   consider the way and manner of the communication of these spiritual
   aids unto us, the whole matter will be more fully stated, and such
   objections as may be laid against our assertion removed out of the way.

   And there are two ends designed in this undertaking:--

   First, That which the evangelist Luke proposed in his writing the
   Gospel unto Theophilus, -- namely, "That he might know the certainty of
   the things wherein he had been instructed," Luke i. 4. When we have
   been instructed in the truth of the gospel, and do give our assent
   thereunto, yet it is needful that we should examine the grounds and
   reasons of what we do believe thereon, that we may have a certainty or
   full assurance of them. This, therefore, we shall direct, -- namely,
   how a man may come to an undeceiving persuasion and full assurance that
   the things wherein he hath been instructed, and which he knows, are
   true and according to the mind of God, so as that he may thereon be "no
   more tossed to and fro with every wind of doctrine by the sleight of
   men, and cunning craftiness, whereby they lie in wait to deceive."

   Secondly, We design to inquire what conduct unto this end a man that
   takes care of his salvation, and who is convinced that he must give an
   account of himself unto God, ought in this matter, as to the right
   understanding of the mind and will of God in the Scripture, to betake
   himself unto. And as I shall show that there is no safety in depending
   on enthusiasms, or immediate pretended infallible inspirations, nor on
   the pretended infallibility of any church, so the Holy Spirit of God,
   enlightening our minds in the exercise of our own reason or
   understanding, and in use of the means appointed of God unto that end,
   is the only safe guide to bring us unto the full assurance of the mind
   and will of God as revealed in the Scripture.

   Wherefore, the whole foundation of this work lies in these two
   things:--

   1. That there is such an especial work of the Holy Spirit on our minds,
   enabling them to understand the Scriptures in a right manner, or to
   know the mind of God in them;

   2. In showing what is the especial nature of this work, what are the
   effects of it upon our minds, and how it differs from all
   enthusiastical inspirations, and what is the true exercise of our minds
   in compliance therewith. And these things we shall first inquire into.
     __________________________________________________________________

Chapter II.

   The general assertion confirmed with testimonies of the Scripture --
   Ps. cxix. 18 opened at large -- Objections answered -- 2 Cor. iii.
   13-18, Isa. xxv. 7, explained -- Luke xxiv. 44, 45, opened -- Eph. i.
   17-19 explained and pleaded in confirmation of the truth -- Hos. xiv.
   9.

   The whole of our assertion is comprised in the prayer of the psalmist,
   Ps. cxix. 18, glyny v'byth nphl'vt mtvrtk?, -- "Open thou mine eyes,
   that I may behold wondrous things out of thy law." The same request,
   for the substance of it, is repeated sundry times in the same psalm,
   verses 33, 34, etc. Thus he prayed. That it may be esteemed our duty to
   pray in like manner is the substance of what we plead for. What we pray
   for from God, that we have not in and of ourselves, as the ancient
   church constantly pleaded against the Pelagians; and what we pray for
   according to the mind of God, that we do receive. Wherefore, our
   discerning, our understanding, of the wonderful things of the law, is
   not of ourselves; it is that which is given us, that which we receive
   from God.

   But that the force of our argument from this testimony may be the more
   evident, the words or terms of it must be explained, that we may see
   whether they be equivalent unto, or of the same signification with,
   those laid down in our assertion:--

   1. That which is the object of the understanding prayed for, that in
   the knowledge whereof the psalmist would be illuminated, is tvrh?. The
   word signifies instruction; and being referred unto God, it is his
   teaching or instruction of us by the revelation of himself, -- the same
   which we intend by the Scripture. When the books of the Old Testament
   were completed, they were, for distinction's sake, distributed into
   tvrh?, ktvvym?, and nv'ym?, or, the "Law," the "Psalms," and the
   "Prophets," Luke xxiv. 44. Under that distribution Torah signifies the
   five books of Moses. But whereas these books of Moses were, as it were,
   the foundation of all future revelations under the Old Testament, which
   were given in the explication thereof, all the writings of it are
   usually called "the Law," Isa. viii. 20. By the law, therefore, in this
   place, the psalmist understands all the books that were then given unto
   the church by revelation for the rule of its faith and obedience. And
   that by the law, in the psalms, the written law is intended, is evident
   from the first of them, wherein he is declared blessed who "meditateth
   therein day and night," Ps. i. 2; which hath respect unto the command
   of reading and meditating on the books thereof in that manner, Josh. i.
   8. That, therefore, which is intended by this word is the entire
   revelation of the will of God, given unto the church for the rule of
   its faith and obedience, -- that is, the holy Scripture.

   2. In this law there are nphl'vt?, "wonderful things." pl'? signifies
   to be "wonderful," to be "hidden," to be "great" and "high;" that which
   men by the use of reason cannot attain unto or understand (hence
   nphl'vt?, are things that have such an impression of divine wisdom and
   power upon them as that they are justly the object of our admiration);
   that which is too hard for us; as Deut. xvii. 8. ky ypl' mmk dvr? --
   "If a matter be too hard for thee," hid from thee. And it is the name
   whereby the miraculous works of God are expressed, Ps. lxxvii. 11,
   lxxviii. 11. Wherefore, these "wonderful things of the law" are those
   expressions and effects of divine wisdom in the Scripture which are
   above the natural reason and understandings of men to find out and
   comprehend. Such are the mysteries of divine truth in the Scripture,
   especially because Christ is in them, whose name is pl'?, or
   "Wonderful," Isa. ix. 6; for all the great and marvellous effects of
   infinite wisdom meet in him. These things and doctrines God calls rbv
   tvrtv?, Hos. viii. 12: "I have written to him the great things of my
   law, but they were counted kmv zr?, as a strange thing." Because they
   were "wonderful" in themselves, they neglected and despised them, as
   that which was foreign and alien from them, which belonged not unto
   them. So deal many with the mysteries of the gospel at this day;
   because they are heavenly, spiritual, in themselves marvellous, hidden,
   and above the understanding of the natural reason of men, -- that is,
   they are nphl'vt?, wonderful," -- they reject and despise them as
   things alien and foreign unto their religion. Wherefore, the "wonderful
   things" of the Scripture are those mysteries of divine truth, wisdom,
   and grace, that are revealed and contained therein, with their especial
   respect unto Jesus Christ.

   3. Three things are supposed in the words concerning these "wonderful
   things:" --

   (1.) That they are recorded, laid up, or treasured, in the law or
   Scripture, and nowhere else, so as that from thence alone are they to
   be learned and received: "Behold wondrous things out of thy law." That
   alone is the sacred parakatatheke, or "repository" of them. There are
   wondrous things in the works of nature and providence, and much of them
   is contained in the treasury of reason, wherein it may be discerned;
   but these are stored in the law only, and nowhere else.

   (2.) That it is our duty to behold, to discern, to understand them, to
   have an inspection into them; and our great privilege when we are
   enabled so to do. This makes the psalmist pray so frequently, so
   fervently, that he may have the discerning of them, or come to an
   acquaintance with them. Those, therefore, by whom they are neglected do
   both despise their duty and forsake their own mercy.

   (3.) That we are not able of ourselves thus to discern them without
   divine aid and assistance; for the psalmist, who was wiser than the
   wisest of us, and who had so earnest a desire after these things, yet
   would not trust unto his own reason, wisdom, ability, and diligence,
   for the understanding of them, but betakes himself unto God by prayer,
   acknowledging therein that it is the especial work of God by his Spirit
   to enable us to understand his mind and will as revealed in the
   Scripture.

   4. There is expressed in the words the act of God towards us, whereby
   he enableth us to behold, discern, and understand the wonderful effects
   of divine wisdom which are treasured up in the Scripture; which the
   psalmist prayeth for. This is called his "opening of our eyes:" glyny?,
   "Reveal mine eyes, uncover, unveil mine eyes." There is a light in the
   word; all truth is light, and sacred truth is sacred light; yea, the
   word of God is expressly called "light," Ps. xxxvi. 9, xliii. 3, cxix.
   105. But there is by nature a covering, a veil, on the eyes of the
   understandings of all men, so that they are not able of themselves to
   behold this light, nor to discern any thing by it in a due manner. With
   respect hereunto the psalmist prays that God would "reveal his eyes."
   Revelare is velamentum levare; "to reveal is to take off the veil or
   covering." And this veil is that of our natural darkness, blindness,
   and ignorance; whereof we have treated elsewhere.

   I see not what is wanting unto the explanation or confirmation of the
   position before laid down. The communication of spiritual light from
   God is the peculiar work of the Holy Ghost. He is the immediate author
   of all spiritual illumination. But hereby alone, or by virtue hereof,
   can we know or understand the mind of God in the Scripture, in such a
   manner as God requireth us to do; and whosoever hath received the grace
   of this divine illumination may do so, so far as he is concerned, in
   point of faith or obedience.

   The law is the Scripture, the written word of God. Therein are
   "wonderful things," or mysteries of divine wisdom, contained and
   revealed. To behold these things, is to discern and understand them
   aright with respect unto our own faith and obedience. This we cannot do
   without a supernatural act of the Spirit of God upon our minds,
   enabling them to discern them and understand them; these things are in
   the text anantirrhetos ["indisputably."] And we hence farther argue,
   that which is our duty to pray for spiritual, supernatural aid to
   enable us to do, that of ourselves we are not able to do without that
   aid and assistance, at least we may do it by virtue of that aid and
   assistance; which includes the substance, by just consequence, of what
   is pleaded for. But such aid it is our duty to pray for, that we may
   understand aright the revelations of the mind and will of God in the
   Scriptures, -- the only thing to be proved.

   There is but one thing which I can foresee that may with any pretence
   of reason be objected unto this testimony of the psalmist in
   particular; and this is, that he speaks of the times and writings of
   the Old Testament. "Now, it is confessed that there was in them a
   darkness and obscurity, and such as needed new revelations for the
   understanding of them; but since all things are brought to light by the
   gospel,' there is no need of any special aid or assistance of the Holy
   Spirit, by supernatural illumination, for the understanding of them."
   In answer hereunto I shall consider the discourse of the apostle
   wherein he stateth this whole matter: 2 Cor. iii. 13, 14, 16-18, "And
   not as Moses, which put a veil over his face, that the children of
   Israel could not steadfastly look to the end of that which is
   abolished: but their minds were blinded: for until this day remaineth
   the same veil untaken away, in the reading of the Old Testament; which
   is done away in Christ ... Nevertheless when it shall turn to the Lord"
   (or, they be turned unto the Lord) "the veil shall be taken away. Now
   the Lord is that Spirit: and where the Spirit of the Lord is, there is
   liberty. But we all with open face behold as in a glass the glory of
   the Lord."

   When Moses had received the revelation of the law from God, "his face
   shone," Exod. xxxiv. 29; for there were wonderful things contained in
   that revelation with respect unto Jesus Christ, -- he was in them all,
   and the end of them all. The whole ministry of Moses was but a
   testimony given unto the things that were afterward to be spoken
   concerning him, as the apostle declares, Heb. iii. 5.

   On the receipt of this revelation "his face shone," because there was a
   light, a lustre, a glory, in the things revealed unto him, and by them
   reflected on his ministry, which was so represented. Nevertheless, this
   light did not shine immediately into the hearts and minds of the
   people. They did not see or discern the glorious and "wonderful things"
   that were in the law; for there was a double veil or covering that
   hindered them, -- one that was put on Moses' face, another that was on
   their own hearts. Some dark apprehensions and glances of light they
   had, but "they could not look steadfastly unto the end of that which
   was to be abolished;" they could not comprehend the truth concerning
   Christ, which was the substance and end of the law.

   The first veil, that which was on the face of Moses, was the obscurity
   of the instructions given them, as wrapped up in types, shadows, and
   dark parables. This they could not see through, so as clearly to
   discern the "wonderful things" contained in and under them. This veil
   is quite taken off in the revelation or doctrine of the gospel, wherein
   "life and immortality are brought to light," and the wonderful things
   of the mystery of God in Christ are fully declared and plainly
   expressed. Herein, therefore, it is acknowledged that there is a great
   difference between those under the Old Testament and those under the
   New.

   But, saith the apostle, there is another veil, a veil upon the heart.
   And hereof he declareth two things:-- 1. That this veil is done away
   only in Christ; and, 2. That therefore it is not taken away from any
   but those who are converted unto God. This is the covering of
   ignorance, darkness, blindness, that is on men by nature. The former
   veil is taken away by the doctrine of the gospel; this latter is to be
   removed only by an effectual work of the Spirit of Christ, in the
   conversion of the souls of men unto God.

   And two things do ensue on the removal of this double veil:-- 1. That
   as unto the doctrine itself concerning the mystery of God in Christ, it
   is no more represented unto us in types, shadows, and dark parables,
   but in the clear glass of the gospel, whereon the glory of Christ is
   reflected. Hereby the veil is taken off from the face of Moses. 2. That
   we have prosopon anakekalummenon, an "open, uncovered face," or, as the
   Syriac reads it, a "revealed eye," whereby we are enabled to discern
   the wonderful mysteries of God so revealed. This ensues on the taking
   away of the second veil of darkness and blindness, which is on the
   hearts of all by nature.

   The removal and destruction of this double veil by the Spirit and grace
   of the gospel is that which is prophesied of, Isa. xxv. 7, "He will
   destroy in this mountain the face hlvt hlvt?, of the covering covered,"
   or the double veil, "that is on the face of all people, and vhmskh
   hnsvkh?, the veil veiled over all nations."

   This being the design of the discourse of the apostle, it is evident
   that although there be a difference between them under the Old
   Testament and us as to the veil that was on the face of Moses, which is
   destroyed and removed by the doctrine of the gospel, yet there is none
   as to the veil which is on the hearts of all by nature, which must be
   removed by the Holy Spirit, or we cannot "with open face behold the
   glory of the Lord," -- the thing which the psalmist prayeth for in the
   place insisted on; that is, that God by his Spirit would more and more
   renew his mind, and take away his natural darkness and ignorance, that
   he might be able to behold, perceive, and understand the mind of God as
   revealed in the Scripture. And if any shall suppose or say, that for
   their part they need no such especial aid and assistance to enable them
   to understand the mind of God in the Scripture, which is sufficiently
   exposed to the common reason of all mankind, I shall only say at
   present, I am afraid they do not understand those places of Scripture
   where this aid and assistance is so expressly affirmed to be necessary
   thereunto.

   But the meaning of the psalmist will the better appear if we consider
   the communication of the grace which he prayed for unto others. This is
   expressed, Luke xxiv. 45, "Then opened he their understanding, that
   they might understand the Scriptures;" -- a needless work if some men
   may be believed; but our Lord Jesus Christ thought not so. The truths
   concerning him were revealed in the Scripture, that is, in the law, and
   the prophets, and the psalms, verse 44. These they read, these they
   were instructed in, these were preached unto them every Sabbath-day;
   and probably they were as well skilled in the literal sense of
   Scripture propositions as those who pretend highest amongst us so to
   be. Howbeit they could not understand those "wonderful things" in a way
   of duty, and as they ought to do, until the Lord Christ "opened their
   understandings" There was needful unto them an immediate gracious act
   of his divine power on their minds to enable them thereunto; and I
   cannot yet much value those men's understanding of the Scripture whose
   understandings are not opened by the Spirit of Christ.

   If we need the opening of our understandings by an act of the power and
   grace of Christ, that we may understand the Scriptures, then without it
   we cannot so do, namely, so as to believe and yield obedience,
   according unto our duty. The consequence is evident; for if we could,
   there was no need of this act of Christ towards those disciples, who
   were not destitute of any rational abilities required in us thereunto.
   And the act of Christ in "opening their understanding" is openly
   distinguished from the proposition of the doctrine of the Scripture
   unto them. This was made two ways:-- first, In the Scripture itself;
   secondly, In the oral discourse of our Saviour upon it. Distinct from
   both these is that act of his whereby he "opened their understanding,
   that they might understand the Scriptures." Wherefore, nothing but a
   real internal act of grace, in the illumination of their minds, can be
   intended thereby; the nature whereof shall be farther explained
   afterward.

   But there is an eminent place that must be pleaded distinctly to this
   purpose: Eph. i. 17-19, "That the God of our Lord Jesus Christ, the
   Father of glory, may give unto you the Spirit of wisdom and revelation
   in the knowledge of him: the eyes of your understanding being
   enlightened; that ye may know what is the hope of his calling, and what
   the riches of the glory of his inheritance in the saints, and what is
   the exceeding greatness of his power to us-ward who believe."

   This is the whole of what we would assert, and nothing else. And if men
   would acquiesce by faith in what is here declared, we [would] need to
   plead this cause no farther, for the words and expressions of the truth
   here used are more emphatical unto a spiritual understanding than any
   others we can find out; and I shall only show in the opening of them
   how our position and sense are contained in them. And, --1. What the
   apostle doth here for others, it is unquestionably our duty to do for
   ourselves. We are, then, to pray that God would enable us by his Spirit
   to know and understand his mind and will as revealed in the Scripture.
   This, therefore, without especial aid and assistance from him by his
   Spirit, we cannot do. And the aid he gives us consists in the effectual
   illumination of our minds, or the enlightening of the eyes of our
   understandings. These things are plain, and not liable, as I suppose,
   to any exception; and these are all we plead for. Let them be granted
   without any other distinctions or limitations but what the Scripture
   will justify, and there is an end of this difference. But some
   particular passages in the words may be considered, for the better
   understanding and farther confirmation of the truth contained
   therein:--

   1. It is a revelation that the apostle prays for, or a Spirit of
   revelation to be given unto them. This greatly offends some at first
   hearing, but wholly without cause; for he understands not a new
   immediate external revelation from God. Believers are not directed to
   look after such revelations for their guide. Ever since the Scripture
   was written, the generality of the church was obliged to attend
   thereunto alone, as their only rule of faith and obedience. And
   although God reserved unto himself a liberty under the Old Testament,
   and until the completing of all the books of the New, to add new
   revelations as he pleased, yet he always bound up the faith and
   obedience of the present church unto what he had already revealed. And
   he hath now, by the Spirit of his Son, put an end unto all expectation
   of any new, of any other revelations, wherein the faith or obedience of
   the church should be concerned; at least, we take it for granted in
   this inquiry that infallible inspirations in the discovery of things
   not before revealed are ceased in the church. Nor do the Papists extend
   their infallibility thereunto, but only unto things already revealed in
   the Scripture or tradition. What some among ourselves do ascribe of
   this nature unto their light, I do not well know, nor shall now
   inquire.

   But there is an internal subjective revelation, whereby no new things
   are revealed unto our minds, or are not outwardly revealed anew, but
   our minds are enabled to discern the things that are revealed already.
   All the things here mentioned by the apostle, which he desires they
   might understand, were already revealed in the Scriptures of the Old
   Testament, and the New that were then written, and the infallible
   declaration of the gospel in the preaching of the apostles. But there
   was a new work of revelation required in and unto every person that
   would understand and comprehend these things in a due manner; for
   apokalupsis, or "revelation," is the discovery of any thing, whether by
   the proposal of it unto us, or the enabling of us to discern it when it
   is so proposed. In the first sense it is used, Rom. xvi. 25; 2 Cor.
   xii. 1, 7; Gal. i. 12, ii. 2; -- in the latter, Luke ii. 32; Eph. i.
   17, 18. As when God opened the eyes of the servant of Elisha, on the
   prayer of his master, to see the horses and chariots of fire that were
   round about him, 2 Kings vi. 17; they were not brought thither by the
   opening of his eyes, only he was enabled to discern them, which before
   he could not do: or, as when any one maketh use of a telescope to
   behold things afar off, no object is presented unto him but what was
   really in the same place before; only his visive faculty is assisted to
   discern them at that distance, which without that assistance it could
   not reach unto. And the Holy Spirit is here called "The Spirit of
   revelation" causally, as he is the author or principal efficient cause
   of it. So in his communication unto the Lord Christ himself, he is
   called "The Spirit of wisdom and understanding, the Spirit of counsel
   and might, the Spirit of knowledge and of the fear of the Lord;" that
   should "make him of quick understanding in the fear of the Lord," Isa.
   xi. 2, 3.

   2. What the psalmist, in the place before insisted on, calleth in
   general nphl'vt?, "wonderful things," the apostle expresseth in
   particular, and distributes them under sundry heads, as they were more
   clearly revealed in the gospel. Such are, "The hope of God's calling,"
   "The riches of his glory," and "The exceeding greatness of his power in
   them that do believe." These are some of the principal and most
   important mysteries of the gospel. No other understanding can we have
   of these things but only as they are revealed therein, or of the
   revelation of them. And in the manner of his expression he declares
   these things to be "wonderful," as the psalmist speaks; for there is in
   them ploutos tes doxes, "the riches of glory," -- which is beyond our
   comprehension. So he expressly affirms that it is anexichniastos, Eph.
   iii. 8, "past all investigation" or search; the same word that he useth
   to set forth the ways of God, when his design is to declare them
   wonderful, or the object of our admiration: Rom. xi. 33, "O the depth
   of the riches both of the wisdom and knowledge of God! how unsearchable
   are his judgments, and his ways past finding out!" And there is in them
   huperballon megethos, "an exceeding" or inexpressible "greatness of
   power."

   Such are the things that are proposed unto us in the Scripture. And the
   principal reason why some men judge it so easy a matter to understand
   and comprehend by the innate abilities of their own minds the
   revelations that are made in the word of God unto us, is because they
   do not apprehend that there is any thing wonderful, or truly great and
   glorious in them. And, therefore, because they cannot raise their minds
   unto a comprehension of these mysteries as they are in themselves, they
   corrupt and debase them to suit them unto their own low, carnal
   apprehensions: which is the principle that works effectually in the
   whole of Socinianism; for grant that there are such "wonderful things,"
   such mysteries, in the gospel as we plead, and the men of that
   persuasion will not deny but that our minds do stand in need of a
   heavenly assistance to comprehend them aright, for they deny them for
   no other reason but because their reason cannot comprehend them.

   3. Concerning these things so revealed in the word, the apostle prays
   for these Ephesians that they might know them; as also, he expresseth
   the way whereby alone they might be enabled so to do: Eis to eidenai
   humas, -- "That ye might have a sight, perception, or understanding of
   them." This he denies a natural man to have, or that he can have; he
   "cannot know them," 1 Cor. ii. 14. It is true, it may be said he cannot
   know them unless they are clearly and fairly proposed unto him; no, nor
   then neither by the light and power of his own natural faculties. He
   cannot do so by the use of any outward means alone. It is futilous
   [vain] to imagine that the apostle intends only that a natural man
   cannot know things that are never proposed unto him, which is neither
   weakness nor discommendation; for neither can the spiritual man so know
   any thing.

   Because it is thus with men by nature, therefore doth the apostle so
   earnestly pray that these Ephesians might be enabled to understand and
   know these things: and he doth it with an unusual solemnity, invocating
   the "God and Father of our Lord Jesus Christ, the Father of glory;"
   which argues both a great intension of spirit in him, and great weight
   laid upon the matter of his request.

   But what reason is there for this earnestness? what is wanting unto
   these Ephesians? what would he yet have for them? were they not
   rational men, that had their eyes in their heads as well as others?
   nay, were not many of them learned men, and skilled in all the "curious
   arts" of those days? for here it was that so many upon their first
   conversion burnt their books to the value of "fifty thousand pieces of
   silver," Acts xix. 19. Probably they were many of them very knowing in
   the new and old philosophy. Had they not the Scripture also; that is,
   all the books of the Old Testament, and those of the New which were
   then written? Did not the apostle and others preach the doctrine of the
   gospel unto them, and therein the things which he here mentioneth? He
   declareth and expressly testifieth that he did, Acts xx. 20, 27.
   Speaking unto these very persons, that is, the leaders of them, he
   saith, "I have kept back nothing that was profitable unto you, but
   declared unto you all the counsel of God," -- namely, "what is the hope
   of his calling, and what the greatness of his power." Were not these
   things sufficiently revealed, and clearly proposed unto them? If they
   were not, it was because the apostle could not so reveal and propose
   them, or because he would not. If he could not, then he prays that that
   might be revealed unto them which was not so to him, or that they might
   learn what he could not teach them; which is foolish and impious to
   imagine. If he would not, then he prays that they may know that which
   he would not teach them, but which he could easily have so done; which
   is equally foolish to suppose. What, therefore, do they yet lack? what
   is yet farther needful that they might know and understand these
   things? for we must know that we understand no more of the mind of God
   in the revelations that he makes unto us than we understand of the
   things themselves that are revealed by him.

   I am persuaded that these Ephesians were generally as wise, and some of
   them as learned, as any in our days, let them have what conceit of
   themselves they please. Yet grant some of ours but thus much, that they
   have their wits about them and the use of their reason, and let them
   have the things of the gospel, or the doctrines of it, rationally
   proposed unto them, as they are in the Scripture, and they defy the
   world to think that they yet want any thing to enable them to know and
   rightly to understand them. "To fancy any thing else to be necessary
   hereunto is fanatical madness; for what would men have? what should all
   them? Are not the doctrines of the gospel highly rational? are not the
   things of it eminently suited unto the reason of mankind? are not the
   books of the Scripture written in a style and language intelligible? Is
   there any thing more required unto the understanding of the mind of any
   author but to conceive the grammatical sense of the words that he
   useth, and the nature of his propositions and arguings? And although St
   Paul, as some say, be one of the obscurest writers they ever met with,
   yet surely by these means some good shift may be made with his writings
   also. It is, therefore, canting and nonsense, a reproach to reason and
   Christian religion itself to think that this is not enough to enable
   men to understand the mind of God in the Scriptures."

   Well, be it so, at present, as unto the highly rational abilities of
   some persons. It cannot be denied but that the apostle judged it
   necessary that these Ephesians should have the special aid of the
   Spirit of God unto this end, which he prayeth for; and we may be
   excused if we dare not think ourselves better than they, nor to have a
   sufficiency of learning, wisdom, and reason above others, or less to
   heed prayers of this nature than they did. And we find that the apostle
   reneweth his prayer for them again unto the same purpose with great
   fervency, Eph. iii. 14-19. All the difference ariseth from hence, that
   the apostle judgeth that over and above the utmost exercise of our
   natural faculties and abilities, in the use of outward means, that we
   may know the mind of God in the Scripture, wherein these Ephesians were
   not wanting, it is necessary that the "eyes of our understanding"
   should be spiritually opened and "enlightened;" -- but other men, it
   seems, think not so.

   But if men should be allowed to suppose that our minds were no way
   vitiated, depraved, or darkened by the fall, -- which supposition is
   the sole foundation of these assertions, -- yet it is most irrational
   to imagine that we can comprehend and understand the mysteries of the
   gospel without especial spiritual illumination; for the original light
   and abilities of our minds were not suited or prepared for the
   receiving and understanding of them, for neither their being nor
   revelation was consistent with the state of integrity. Wherefore,
   although our minds should be allowed to be as wise and perspicacious
   with respect unto that natural knowledge of God and all that belongs
   unto it which was proposed unto us or necessary for us in the state of
   nature, yet would it not follow that we are able to discern the
   mysteries of grace when proposed unto us. The truth is, if our minds be
   not corrupted or depraved, there is no need of the gospel or its grace;
   and if they are, we cannot understand the mind of God therein without
   especial illumination.

   But it may be said, "That these things are consistent; for
   notwithstanding men's rational abilities and the use of means, yet it
   is meet that they should both pray for themselves, and that others,
   whose duty it is, should pray for them also. It is so, that they may be
   diligent in their inquiries, and obtain the blessing of God upon their
   diligence. But this doth not prove at all that they are not able of
   themselves to apprehend and know the mind and things of God in the
   Scripture, or that any thing is wanting in them or to them which is
   absolutely necessary thereunto."

   I answer, that on these suppositions there is indeed nothing wanting
   but that which the apostle moreover prayeth for, which is none of them;
   and if that be not also requisite unto this end, his prayer is vain and
   useless. That men be diligent in the discharge of their duty herein,
   and that they may have the especial blessing of God thereon, are here
   supposed, and we shall speak unto them afterward. These are not the
   things that the apostle here prayeth for, but that God would give them
   the "Spirit of wisdom and revelation, to enlighten the eyes of their
   understanding," that they may know them, as shall be immediately
   declared. And, indeed, I understand not how this prayer can be suited
   unto the principles of any who deny the necessity of this internal
   spiritual aid. For they cannot but think it strange to pray for a
   "Spirit of wisdom and revelation" to be given unto their whole
   congregations, -- which were a dangerous way, fitted to make them wiser
   than their teachers; and for themselves, besides using diligence, and
   praying for a blessing on their diligence, they disavow any farther
   concernment in this matter.

   4. The thing in especial prayed for, in order unto the end proposed,
   is, "that the eyes of our understandings may be enlightened." This is
   the same which the psalmist prayeth for in the place before insisted
   on, that "God would open his eyes;" and it is the internal work of
   illumination that is intended. Now, although the main force of the
   argument depends on these words, yet shall I not insist here upon them,
   because I must speak somewhat more in particular unto the nature of
   this work afterward. Besides, what is that darkness which is here
   supposed to be on our minds or understandings, what is its nature,
   efficacy, and power, how it is taken away and removed, what is the
   nature of that spiritual light which is communicated unto us in and for
   the removal thereof, I have at large elsewhere declared. [148] All that
   at present I shall observe from these words is, in general, that there
   is an especial work of the Spirit of God, in the enlightening the eyes
   of our understandings, necessary unto our discerning of the mysteries
   of the gospel in a due manner; which was to be proved.

   5. What is declared concerning the author of this work in us, or the
   principal efficient cause of it, doth farther confirm the same truth;
   and this is the Holy Spirit, "That he would give unto you the Spirit of
   wisdom and revelation." That the Holy Spirit is the immediate author of
   all supernatural effects and operations in us hath been elsewhere
   proved at large; and what he is promised or given in the gospel so to
   effect is not any thing that is in our own power. Wherefore, the
   ascription of the communication of this ability unto the Holy Ghost is
   a sufficient evidence that we want it in ourselves. And all things here
   affirmed concerning the manner of his communication unto us, and his
   properties as communicated, do evidence the nature and evince the truth
   of the work ascribed unto him. As for the first, it is by the grant,
   donation, or free gift of God the Father: Eph. iii. 17, "That the God
   of our Lord Jesus Christ, the Father of glory, would give unto you."
   God is called "The King of glory," Ps. xxiv. 7, 8, and "The God of
   glory," Acts vii. 2, with respect unto his own glorious majesty; but he
   is "The Father of glory" as he is the eternal spring and cause of all
   glory unto the church. And these titles are prefixed unto this grant or
   the request of it, "The God of our Lord Jesus Christ, the Father of
   glory," to intimate that it proceeds from his relation unto us in
   Christ, with that love and bounty wherein he is the cause of all grace
   and glory unto us. Wherefore, receiving this Spirit by free donation,
   as we do, Luke xi. 13, all that we receive from him and by him, we have
   it by the way of free gift or donation also. Therefore is this ability
   of understanding the Scripture, and the mysteries of the truth
   contained therein, a mere free gift of God, which he bestows on whom he
   will. So our Saviour told his disciples, "It is given unto you to know
   the mysteries of the kingdom or heaven, but to them" (to others) "it is
   not given," Matt. xiii. 11, who yet heard his words and understood the
   literal sense of the propositions used by him as well as the disciples
   did. Whoever, therefore, hath this ability to know the mysteries of the
   gospel, he hath it by free gift or donation from God. He hath received
   it, and may not boast as if it were from himself, and that he had not
   received it, as the apostle speaks, 1 Cor. iv. 7.

   Again, the properties ascribed unto him, as thus communicated for this
   end, are "wisdom and revelation."

   He is the "Spirit of wisdom." So in the communication of him in all
   fullness unto the Lord Jesus Christ, the head of the church, he is
   called "The Spirit of wisdom and understanding," Isa. xi. 2, and that
   because he was to make him of "quick understanding in the fear of the
   Lord," verse 3. He is a "Spirit of wisdom" essentially in himself, and
   casually or efficiently unto others; and these things do mutually
   demonstrate each other. That he is the cause of all wisdom in others,
   is a demonstration that he is essentially wise in himself; for "he that
   planted the ear, shall he not hear? he that formed the eye, shall he
   not see?" And because he is essentially wise, he must be the author of
   all wisdom unto others; for all good must come from that which is
   infinitely, eternally, unchangeably so, James i. 17. He is, therefore,
   called "The Spirit of wisdom" on both these accounts, -- as he is
   essentially so in himself, and as he is the efficient cause of all
   wisdom unto others; and it is in the latter way immediately that he is
   here so termed. And this property is peculiarly ascribed unto him, as
   thus given unto us to "open our eyes," with respect unto the work which
   he is to do; for wisdom is required hereunto, -- that wisdom which may
   deliver us from being really fools ourselves, and from judging the
   things of God to be folly.

   There is a wisdom required hereunto: "Who is wise, and he shall
   understand these things? prudent, and he shall know them? for the ways
   of the Lord are right, and the just shall walk in them: but the
   transgressors shall fall therein," Hos. xiv. 9. Want of this wisdom is
   the cause that wicked men take offence at and dislike the ways of God,
   because they do not, spiritually understand them, and so cast
   themselves into destruction. And it is of the same things that the
   prophet affirms, that "none of the wicked shall understand, but the
   wise shall understand," Dan. xii. 10. And it is called "The wisdom of
   the just," Luke i. 17.

   This wisdom is not in us by nature. Men are naturally "wise in their
   own conceit;" which if continued in is a hopeless frame of mind, Prov.
   xxvi. 12: and in nothing doth it more evidence itself than in
   apprehensions of their own ability to comprehend spiritual things, and
   in their contempt of what they do not so as folly, 1 Cor. i. 18, 23.
   And with respect hereunto doth the apostle give that advice unto us as
   our duty, "Let no man deceive himself. If any man among you seemeth to
   be wise in this world, let him become a fool, that he may be wise," 1
   Cor. iii. 18. This is a matter wherein men are very apt to deceive
   themselves, even to conceit themselves wise, and to trust thereunto in
   the things of God; whereof alone he there treats. Whereas, therefore,
   the especial promise of God is, to teach the meek and the humble, there
   is nothing that sets men at a greater distance from divine instruction
   than a proud conceit of their own wisdom, wit, parts, and abilities.
   Wherefore, this wisdom, which is the daughter of natural darkness and
   the mother of proud spiritual ignorance, the Spirit of wisdom freeth
   the minds of believers from, in the way that shall be afterward
   declared; and therein is he unto us a "Spirit of wisdom." Moreover, he
   gives us that "wisdom which is from above," which we are directed to
   "ask of God," James i. 5. Without this wisdom, which he works in us, no
   man can understand the wisdom of God in the mystery of the gospel;
   whoso is thus made wise shall understand these things, and none else.
   There is, therefore, a gift of spiritual wisdom and understanding
   necessary hereunto, that we may discern the "wonderful things" that are
   in the word of God. To whom this is not given, they know not the
   mysteries of the kingdom of heaven. Let men please or pride themselves
   whilst they will in their own wisdom and learning, and explode the
   consideration of these things in our inquiries after the mind of God,
   the meanest believer who hath received this wisdom from above,
   according unto the measure of the gift of Christ, knoweth more of the
   mind of God in a due manner than they do.

   When our Lord Jesus Christ affirmed that he came into the world "that
   they which see not might see," or to communicate spiritual, saving
   light unto the minds of men, the Pharisees, who had great apprehensions
   of their own wisdom and understanding in the law, replied with scorn,
   "Are we blind also?" John ix. 39, 40. It proved no otherwise, and that
   to their eternal ruin. Yet do I not judge all them to be practically
   blind who do not doctrinally own the receiving of this wisdom and light
   from above; for although we make not ourselves to differ from others,
   nor have any thing in a way of spiritual ability but what we have
   received, yet are some apt to glory as if they had not received, as the
   apostle intimates, 1 Cor. iv. 7. Wherefore, the Holy Spirit, as given
   unto us, is said to be a "Spirit of wisdom," because he maketh us wise,
   or worketh wisdom in us. This wisdom we have not of ourselves; for to
   suppose it, renders the word of God of none effect. And this spiritual
   wisdom, thus to be bestowed upon us, thus to be wrought in us, is
   necessary, that we may know the mysteries of the gospel, or understand
   the mind of God therein; which is all that we plead for.

   I have insisted the longer upon this testimony, because the whole of
   what we assert in general, in the nature, causes, and effects of it, is
   fully declared therein. And this was the way whereby they of old came
   to understand divine revelations, or the mind of God as revealed in the
   Scripture. If others, who seem to scorn all mention of the teaching of
   the Holy Ghost, have found out a course more expedite unto the same
   end, it is what I understand not nor do desire to participate in.
     __________________________________________________________________

   [148] See his treatise on the Holy Spirit, book iii. chap iii. vol.
   iii. of his works. -- Ed.
     __________________________________________________________________

Chapter III.

   Other testimonies pleaded in confirmation of the same truth -- John
   xvi. 13 opened -- How far all true believers are infallibly led into
   all truth declared, and the manner how they are so --1 John ii. 20, 27,
   explained -- What assurance of the truth they have who are taught of
   God -- Eph. iv. 14; Job xxxvi. 22, John vi. 45 -- Practical truths
   inferred from the assertion proved.

   There are yet other testimonies which may be pleaded unto the same
   purpose; for unto this end is the Holy Ghost promised unto all
   believers: John xvi. 13, "When the Spirit of truth is come, he shall
   guide you into all truth."

   The Holy Spirit is called "The Spirit of truth" principally on the same
   account as God absolutely is called "The God of truth;" he is so
   essentially. He is the first, absolute, divine, eternal verity. So he
   is originally called "The Holy Spirit." on the account of his essential
   holiness. But it is not on that account solely that he is here called
   "The Spirit of truth." He is so as he is the revealer of all divine,
   supernatural truth unto the church, as he is also called "The Holy
   Spirit," as he is author of all holiness in others; therefore is he
   here promised unto the church, as it is his work to lead us into all
   truth.

   And two things are considerable in this promise:-- 1. What is intended
   by all truth; 2. How the Holy Spirit guides or leads us into it:--

   1. With respect unto the object, -- (1.) It is not all truth absolutely
   that is intended. There is truth in things natural and civil, and
   stories of things that are past; nothing of this nature is comprised in
   this promise. We see believers of all sorts as ignorant of, as
   unacquainted with, many of these things as any other sort of men
   whatever; yet doth not one word of the promise of Christ fall unto the
   ground. Wherefore, all that truth, or all truth of that nature, whereof
   our Saviour there speaketh is alone intended. The mysteries of the
   gospel, of the kingdom of heaven, the counsel of God about the
   salvation of the church by Christ, and concerning their faith and
   obedience, are the truth which he is promised to guide us into. This
   the apostle calleth "All the counsel of God," Acts xx. 27, -- namely,
   which respects all the ends of our faith and obedience, verse 21.

   (2.) It admits of a limitation with respect unto the diversity of
   subjects, or the persons unto whom this truth is to be communicated.
   They are not all of them, as to the degrees of light and knowledge,
   equally to be led into all truth. Every one unto whom he is thus
   promised shall be so far led into the knowledge of it as is necessary
   unto his own estate and condition, his duty and his work; for "unto
   every one of us is given grace according to the measure of the gift of
   Christ," Eph. iv. 7. It is Christ alone who, in the free gift of all
   grace, assigns the measures wherein every one shall be made partaker of
   it. In his sovereign will he hath allotted the measures of grace,
   light, and knowledge unto all the members of the church; and there is
   no less difference in these measures than in the knowledge of the most
   glorious apostle and that of the meanest believer in the world. The
   duty, work, and obedience of every one, is the rule of the measure of
   his receiving these gifts of Christ. None shall want any thing that is
   necessary unto him; none shall receive any thing that he is not to use
   and improve in a way of duty.

   2. Our second inquiry is, how the Spirit doth thus lead us into all
   truth. The external revelation of truth is herein supposed. This he is
   promised to instruct us in the knowledge of in a spiritual manner;
   whereby I understand no more but so as it is required of us in a way of
   duty. To clear the truth hereof some things must be observed; as, --

   (1.) The promises concerning the mission of the Holy Spirit in these
   chapters of the Gospel [by John], xiv., xv., xvi., are not to be
   confined unto the apostles, nor unto the first age or ages of the
   church. To do so is expressly contradictory unto the discourse and
   whole design of our Lord Jesus Christ unto that purpose; for he
   promiseth him in opposition unto his own temporary abode in the world,
   namely, that this of the Spirit should be forever, chap. xiv. 16, --
   that is, heos tes sunteleias tou aionos, Matt. xxviii. 20, unto the
   consummation of the whole state of the church here below. And to
   suppose the contrary is to overthrow the foundation of all truth and
   comfort in the church: for their preservation in the one, and the
   administration of the other unto them, depend on the accomplishment of
   this promise alone; and so also do all the benefits of the intercession
   of Christ, which are no otherwise communicated unto us but by the Holy
   Spirit, as given in pursuit of this promise; for what herein he prayed
   for his apostles, he prayed for all them that should believe in him
   through their word unto the end of the world, John xvii. 20.

   (2.) It is granted that sundry things in the promises of the Holy Ghost
   were peculiar unto the apostles, and had their accomplishment on the
   day of Pentecost, when he descended on them in that glorious, visible
   manner, Acts ii. 1-4; for as they were commanded by our Saviour to wait
   for this his coming before they engaged in the discharge of that office
   whereunto he had called them, Acts i. 4, so now they were fully
   empowered and enabled unto all that belonged thereunto. But their
   peculiar interest in these promises respected only things that were
   peculiar unto their office; such that mentioned in this place is not.

   (3.) It is not an external guidance into the truth by the objective
   revelation of it that is intended, for such revelations are not granted
   unto all believers unto whom this promise is made, nor are they to look
   for them; and the revelation of truth, in the ministerial proposal of
   it, is common unto all the world unto whom the word is preached, and so
   is not the subject of an especial promise.

   (4.) Wherefore, it is the internal teaching of the Holy Ghost, giving
   an understanding of the mind of God, of all sacred truths as revealed,
   that is intended: for, -- [1.] It is the same with that other promise,
   "They shall be all taught of God;" for we are thus taught of God by the
   Spirit's leading us into all truth, and no otherwise. [2.] This the
   word enforceth. "The Spirit of truth hodegesei humas, shall lead and
   guide you in the right way to the knowledge of the truth." So when
   Philip asked the eunuch whether he understood the things which he read
   out of the prophet Isaiah, he replied, "How can I, ean me tis hodegese
   me, unless one lead me' to the sense of it?" -- that is, "by his
   interpretation give me an understanding of it," Acts viii. 31. Thus the
   Holy Spirit leads us into all truth, by giving us that understanding of
   it which of ourselves we are not able to attain. And other
   interpretations the words will not admit. It is, therefore, his work to
   give us a useful, saving understanding of all sacred truth, or the mind
   of God as revealed in the Scripture. All spiritual, divine,
   supernatural truth is revealed in the Scripture. Herein all are agreed.
   The knowledge, the right understanding, of this truth as so revealed,
   is the duty of all, according unto the means which they enjoy and the
   duties that are required of them. Neither can this be denied. Unto this
   end, that they may do so, the Holy Spirit is here promised unto them
   that do believe. His divine aid and assistance is, therefore, necessary
   hereunto. And this we are to pray for, as it is promised. Wherefore, of
   ourselves, without his especial assistance and guidance, we cannot
   attain a due knowledge of and understanding in the truth revealed in
   the Scripture. As unto the especial nature of this assistance, it shall
   be spoken unto afterward.

   This is again affirmed concerning all believers,1 John ii. 20, 27, "Ye
   have an unction from the Holy One, and ye know all things The anointing
   which ye have received of him abideth in you, and ye need not that any
   man teach you: but as the same anointing teacheth you of all things,
   and is truth, and is no lie, and even as it hath taught you, ye shall
   abide in it."

   1. That by the unction and anointing in this place, the Spirit of God
   and his work, with respect unto the end mentioned, are intended, is not
   questioned by any that are conversant about these things with sobriety.
   And it is plain in the text; for, -- (1.) That the Holy Spirit in his
   especial operations is called an unction, or is said to anoint us, is
   evident in many places of the Scripture: see Heb. i. 9; 2 Cor. i. 21,
   22. Neither is a spiritual unction ascribed unto any thing else in the
   whole Scripture. (2.) That expression, "Which ye have from the Holy
   One" (Acts iii. 14, Rev. iii. 7), that is, Jesus Christ, doth expressly
   answer unto the promise of Christ to send his Holy Spirit unto us, and
   that for the end here mentioned, -- namely, to teach us, and lead us
   into all truth; whence he is called "The Spirit of the Lord," or "of
   Christ," 2 Cor. iii. 17, 18; Rom. viii. 9; Phil. i. 19, etc. (3.) That,
   also, of his "abiding in us" is nothing but an expression of the same
   promise of Christ that he shall "abide with us for ever," John xiv. 16.
   (4.) The work here assigned unto this unction is expressly assigned
   unto the Holy Spirit: chap. xvi. 13, "The Spirit of truth will guide
   you into all truth." (5.) What is said of it, -- namely, not only that
   it is true, and not false, but that it is "truth, and is no lie," --
   doth plainly intimate his essential verity. And I cannot but wonder
   that any persons should, against this open and plain evidence, ascribe
   the things here mentioned unto any thing else, and not exclusively unto
   the Holy Ghost; for so do some contend (Episcop. in loc. after Socin.
   on the same place), that by this unction the doctrine of the gospel
   only is intended. It is true that the doctrine of the gospel, in the
   preaching of it, is the means or instrumental cause of this teaching by
   the Holy Ghost; and on that account what is spoken of the teaching of
   the Spirit of God may be spoken, in its place, of the doctrine of the
   gospel, because he teacheth us thereby. But here it is spoken of
   objectively, as what we are to be taught, and not efficiently, as what
   it is that teacheth us. And to say, as they do, "It is the instruction
   which we have by the gospel that is intended," is to assert the effect
   only, and to exclude the cause; for that signifies no more but the
   effect of the unction here ascribed unto believers, as that which they
   had received from the Holy One. Didymus, an ancient learned writer,
   interpreteth this unction to be the illuminating grace of the Spirit,
   and the Holy One to be the Spirit himself, lib. ii. de Spir. Sanc. But
   the other interpretation is more proper and consonant unto the use of
   the Scripture. The expression is taken from the institution of God
   under the Old Testament whereby kings and priests were anointed with
   oil, to signify the gifts of the Spirit communicated unto them for the
   discharge of their office; and thence believers, who are real partakers
   of the internal unction in the graces and gifts of the Holy Ghost, are
   said to be "made kings and priests unto God." It is, therefore, the
   work of the Holy Spirit that is here described. He alone, and his
   gifts, graces, and privileges that ensue thereon, are so expressed,
   here or anywhere else in the whole Scripture.

   2. Two things are to be observed in what is here ascribed unto this
   unction:-- (1.) What is the effect of his work in believers; (2.) What
   is the nature of it, or how he produceth that effect.

   (1.) For the first, there is a double expression of it:--

   [1.] That they "know all things;" [2.] That they "need not that any
   should teach them;" -- both which expressions admit of, yea require,
   their limitations. [1.] The "all things" intended come under a double
   restriction, -- the first taken from the nature of the things
   themselves, the other from the scope and circumstances of the place;
   or, the one from the general end, the other from the special design
   proposed.

   1st. The general end proposed is, our abiding in Christ: "Ye shall
   abide in him;" which the apostle expresseth, 1 John ii. 24, by
   "continuing in the Son, and in the Father." Wherefore, the all things
   here mentioned are all things necessary unto our ingrafting into and
   continuance in Christ. Such are all the fundamental, yea, important
   truths of the gospel. Whatever is needful unto our communion with
   Christ and our obedience to him, this all true believers are taught.
   However they may mistake in things of lesser moment, and be ignorant in
   the doctrine of some truths, or have but mean degrees of knowledge in
   any thing, yet shall they all know the mind and will of God as revealed
   in the Scripture, in all those things and truths which are necessary
   that they may believe unto righteousness and make confession unto
   salvation.

   2dly. The especial end under consideration is, preservation and
   deliverance from the antichrists and seducers of those days, with the
   errors, lies, and false doctrines which they divulged concerning Christ
   and the gospel The only way and means whereby we may be so preserved
   from the poisons and infections of such pernicious opinions and ways
   is, the assured knowledge of the truths of the gospel as they are
   revealed in the Scripture. All those truths which were any way needful
   to secure their faith and preserve them from mortal seductions, they
   were taught and did know. And where any man knows the truths which are
   required unto his implantation into Christ, and his continuance with
   him in faith and obedience, as also all those which may preserve him
   from the danger of seduction into pernicious errors, however he may
   fail and be mistaken in some things of less importance, yet is he
   secured as unto his present acceptable obedience and future
   blessedness. And to speak of it by the way, this giveth us the rule of
   our especial communion and love. Where any are taught these things,
   where they have the knowledge and make confession of that truth, or
   those articles of faith, whereby they may "abide in Christ," and are
   preserved from pernicious seductions, although they may differ from us
   and the truth in some things of less moment, we are obliged not only to
   forbearance of them, but communion with them; for who shall refuse them
   whom Christ hath received? or doth Christ refuse any to whom he gives
   his Spirit, who have the unction from the Holy One? This, and no other,
   is the rule of our evangelical love and communion among ourselves.
   Whatever we require more of any as a necessary condition of our
   Christian society, in point of doctrine, is an unwarrantable imposition
   on their consciences or practice, or both.

   [2.] It is said that they so know these things as that they. "need not
   that any should teach them:" which also requireth a limitation or
   exposition; for, --

   1st. It is only the things as before declared that respect is had unto.
   Now, besides these, there are many other things which believers stand
   in need to be taught continually, and whose knowledge belongs unto
   their edification. Many things are very useful unto us that are not
   absolutely necessary. In natural things, and such as belong unto this
   present life, men would be very unwilling to be without or part with
   sundry things, without which yet life might be preserved; because they
   value them, as of use unto themselves, so enabling them to be useful
   unto others. And they who understand the nature, use, and benefit, of
   evangelical truths will not be contented that their knowledge in them
   should be confined only unto those which are of absolute necessity unto
   the being of spiritual life: yea, they cannot be well supposed to know
   those truths themselves who pretend such a satisfaction in them as to
   look no farther; for all who are sincere in faith and knowledge do aim
   at that "perfect man in Christ," which all the ordinances of God are
   designed to bring us unto, Col. i. 28. Wherefore, notwithstanding the
   knowledge of these things, there is still use and need of farther
   ministerial teaching in the church.

   2dly. It is spoken of the things themselves absolutely, and not with
   respect unto the degrees of the knowledge of them. They did so know
   them as that there was no need that any man should teach them unto
   them, as unto their initial knowledge and substance of the things
   themselves; and so it may be said of all believers. But yet there are
   degrees of knowledge with respect unto those very things, which they
   may and ought to be carried on unto, as the apostle speaketh, Heb. vi.
   1; and therefore doth the holy apostle himself who writes these things
   farther instruct them in them. And herein consists the principal part
   of the ministry of the church, even to carry on believers unto
   perfection in those things wherein, for the substance of them, they
   have been already instructed.

   3dly. That which is principally intended is, that they need not that
   any should teach them, so as that they should depend on the light and
   authority of their instruction. Others may be helpers of their joy, but
   none can be lords of their faith. "Ye need no such teaching, because of
   the unction which ye have received."

   (2.) For the general nature of the work here ascribed unto this
   unction, -- that is, the Holy Spirit, -- it is teaching: "The unction
   teacheth you." There are but two ways whereby the Spirit teacheth us,
   nor can any other be conceived. The one is by objective, the other by
   subjective revelations; for he teacheth us as a "Spirit of wisdom and
   revelation." The first way of his teaching is by immediate inspiration,
   communicating new sacred truths from God immediately unto the minds of
   men. So he taught the prophets and apostles, and all the penmen of the
   Scripture. By him the word of the Lord came unto them; and they spake
   as they were acted by him, 1 Pet. i. 11, 12; 2 Pet. i. 21. This is not
   the way of teaching here intended, for the end of this teaching of the
   Holy Ghost is only to make men teachers of others, which is not here
   intended; nor doth the apostle discourse unto any such purpose, as
   though God would grant new revelations unto men to preserve them from
   errors and seductions, which he hath made sufficient provision for in
   the word, Isa. viii. 20; 2 Pet. i. 19. By this word were they to try
   all doctrines and pretended revelations, yea, those which were so
   really before they received them, 1 John iv. 1. Besides, what is here
   affirmed is ascribed unto all sorts of believers, under the
   distribution which they are cast into by the apostle, -- namely, of
   "old men," "young men," and "babes," which had not all of them received
   the Spirit of immediate revelation.

   His other way of teaching is that which we have insisted on, -- namely,
   his enabling us to discern, know, and understand the mind and will of
   God as revealed in the Scripture, or as declared in any divine
   revelation. This alone is or can be here intended. Wherefore, this is
   the design of the apostle in these words: All divine truths necessary
   to by known and to be believed, that we may live unto God in faith and
   obedience, or come unto and abide in Christ, as also be preserved from
   seducers, are contained in the Scripture, or proposed unto us in divine
   revelations. These of ourselves we cannot understand unto the ends
   mentioned; for if we could, there would be no need that we should be
   taught them by the Holy Spirit: but this is so; he teacheth us all
   these things, enabling us to discern, comprehend, and acknowledge them.
   And this is the whole of what we plead for.

   For a close of our considerations on these words of the apostle, I
   shall only observe what assurance a man that is thus taught the truth
   may have that it is the truth which he is taught, and that he is not
   deceived in his apprehensions of it; for hereon depends the use of this
   instruction, especially in times of trial, -- indeed, at all times and
   on all occasions. It is not enough that we know the truth, but we must
   be assured that so we do: see Eph. iv. 14; Col. ii. 2. And there was
   never a greater artifice in the world than that whereby the Roman
   church hath imposed an impregnable, obstinate credulity on all that
   adhere thereunto; for it doth first fix this in their minds that itself
   cannot err, and therefore whatever is by her authority proposed unto
   them is infallibly true. Hence it comes to pass that they will abide
   obstinate against all convictions and the highest evidence of truth in
   all particular instances, whilst this principle is firmly fixed in
   their minds, that the church which proposeth these things unto them
   cannot err nor be mistaken; yea, whilst this persuasion abides with
   them, they may be, and indeed accordingly are, obliged to believe
   contradictions, things most irrational and absurd, inconsistent with
   Christian piety and the peace of human society. However, they say well
   in this, that it is necessary that a man should have good assurance of
   the truth which he doth profess, or of his own understanding of it and
   conception about it. This the apostle calleth "The riches of the full
   assurance of understanding," Col. ii. 2; whereof we shall speak
   afterward.

   Wherefore, whereas the assurance of mind in other teachings depends
   much on the authority of them by whom they are taught, on a supposition
   that believers are taught the mind of God in the Scripture by the Holy
   Spirit, or are by him enabled to discern and know it, the inquiry is,
   how or by what means they have an assurance that they have a right
   understanding of the things which they are so taught, so as to abide in
   them and the profession of them against all opposition whatever, and so
   as to venture the eternal condition of their souls on that assurance
   they have of the truth; which every one must do whether he will or no.
   And this in the text is referred unto the author of this teaching: "The
   anointing is truth, and is no lie;" it is true, and infallibly so.
   There is no fear of, no possibility for, any man being deceived in what
   he is taught by this unction. And an assurance hereof ariseth in our
   minds partly from the manner of his teachings, and partly from the
   evidence of the things themselves that we are taught. The manner and
   way of his teaching us in and by the Scripture evidenceth unto us that
   what we are taught "is truth, and is no lie." He giveth a secret
   witness unto what he teacheth in his teachings; for "it is the Spirit
   that beareth witness, because the Spirit is truth," 1 John v. 6. And
   with respect unto the evidence which is so given us of the truth, it is
   said that the "unction" whereby we are taught "is truth, and is no
   lie;" that is, it is impossible any one should be deceived who is so
   taught. This will more fully appear when we have declared the whole of
   his work herein; something only may now be spoken, on occasion of this
   testimony.

   There is a peculiar power accompanying the teaching of God by his
   Spirit: "Behold, God exalteth by his power: who teacheth like him?" Job
   xxxvi. 22. So our Saviour expoundeth that promise, "They shall be all
   taught of God." "Every man therefore that hath heard," saith he, "and
   hath learned of the Father, cometh unto me," John vi. 45. There is such
   an efficacy accompanying God's teaching, that whosoever is so taught
   doth certainly believe the things that he is taught, as having the
   evidence of the truth of them in himself.

   When the Holy Ghost gave new revelations of old unto the prophets and
   penmen of the Scripture by immediate inspiration, he did therein and
   therewith communicate unto them an infallible evidence that they were
   from God; and when he doth illuminate our minds in the knowledge of
   what is revealed, he doth therein himself bear witness unto, and assure
   us of, the truth which we do understand. Hereby do we come to that
   which the apostle calleth "The full assurance of understanding, in the
   acknowledgment of the mystery of God." He not only enableth our minds
   to apprehend the truth, but he shines into our hearts, the seat of
   spiritual experience, to "give us the knowledge of the glory of God in
   the face of Jesus Christ." And the assurance which believers have
   thereby is above that which any other evidence or demonstration
   whatever can give; and the meanest believer hath from this teaching a
   greater rest, satisfaction, and assurance in the knowledge of the mind
   of God, than any that can be attained by the most raised notions or
   profound disputations: for "he that believeth hath the witness in
   himself," 1 John v. 10. And why should others think it strange that
   there should be such evidence of truth in the teaching of the Spirit,
   by the illumination of our minds in the knowledge of the Scripture, as
   to give us an assurance of the highest nature, seeing there is "none
   that teacheth like him?"

   Want hereof is that which makes men to fluctuate in their conceptions
   of spiritual things, and so ready on every occasion to part with what
   they have received. The church of Rome hath, as we observed, rather
   craftily than wisely, provided against any inconvenience herein. The
   doctrines which it teacheth are many of them false, and so the things
   contained in them can give no evidence unto themselves in the minds of
   men; for there is nothing but imagination in error, -- there is nothing
   of substance in it. And their way of teaching is not accompanied with
   any especial advantage; yea, it is the most vain that ever was in the
   world. They would have men suppose that they may advance at once in the
   true belief of a hundred things whereof they have no evidence, merely
   resting on the infallibility of the church, by which, they say, they
   are proposed. Wherefore, they teach men that although they receive no
   evidencing light in this way of their instruction, nor have any
   experience of the power or efficacy of truth in what they are taught,
   yet they may rest assuredly in the infallibility of the church. Hence
   the assurance they have of any thing they suppose truth is not an act
   of the mind in the embracing of the truth from any evidence that it
   gives of itself, but a presumption in general that the church is
   infallible by which these things are proposed unto them. The design is,
   to prevail with men to suppose that they believe all things, when,
   indeed, they believe nothing, -- that they understand the mind and will
   of God, when, indeed, they understand nothing at all of them; for a man
   believes nothing but what is accompanied with an evidence whereon it
   ought to be believed. But this they pretend not unto, at least not such
   that should give them that assurance of the truth of it which is
   requisite; and therefore are all men by them referred for that unto the
   infallibility of the church. Persons weak, ignorant, credulous, or
   superstitious, either for interest or by the craft of seducers, may be
   prevailed on to make their resort unto this relief. Those who will not
   forego the rational conduct of their own souls, and leave themselves
   unto the guidance of others, knowing that it is they alone who must
   give an account of themselves to God, will not easily be induced
   thereunto.

   Others will resolve all into their own rational conceptions of things,
   without any respect unto a superior infallible teacher; and the minds
   of many, influenced by this notion, that they have themselves alone to
   trust unto, are come unto the utmost uncertainty and instability in all
   things of religion. Nor can it otherwise be: for as the mind of man is
   in itself indifferent and undetermined unto any thing, as true or false
   (unless it be in its first notions of the common principles of reason)
   beyond the evidence that is proposed unto it; so also is it various,
   unsteady, and apt to fluctuate from one thing to another. And there are
   but two ways whereby it may be naturally ascertained and determined in
   its conceptions and assent. The first is by the use of the external
   senses, which will not deceive it. However, it cannot but receive,
   believe, and comply with what it comprehends by its senses; as what it
   sees, hears, and feels. The other is by reason, whereby it deduceth
   certain conclusions from propositions of necessary truth, -- that is,
   by demonstration. But by neither of these ways can the mind be brought
   unto a stability and assurance in or about things spiritual or
   supernatural; for they are neither the objects of natural sense nor
   capable of a scientifical demonstration. Wherefore, a man can have
   nothing but a probability or conjectural knowledge concerning them,
   unless he have some certain, infallible teaching wherein he can
   acquiesce. And such is that of this "unction," which "is truth, and is
   no lie." In and by his teaching of us, -- namely, the mind of God as
   revealed in the Scripture, -- there is such evidence of truth
   communicated unto our minds and hearts as giveth us an immovable
   assurance of them, or the "full assurance of understanding;" for God
   therein "shines in our hearts, to give us the light of the knowledge of
   his glory in the face of Jesus Christ."

   Again, there is an evidence in the things themselves, unto spiritual
   sense and judgment, Phil. i. 9; Heb. v. 14. This is that which gives
   the mind the highest assurance of the truth of what it doth believe
   that it is capable of in this world; for when it finds in itself the
   power and efficacy of the truth wherein it is instructed, that it
   worketh, effecteth, and implanteth the things themselves upon it,
   giving and ascertaining unto it all the benefits and comforts which
   they promise or express, and is thereby united unto the soul, or hath a
   real, permanent, efficacious subsistence in it, -- then, I say, hath
   the mind the utmost assurance in the truth of it which it doth or can
   desire in the things of this nature. But this belongs not unto our
   present design.

   The testimonies pleaded are sufficient for the confirmation of our
   first general assertion, -- namely, That it is the Holy Spirit who
   teacheth us to understand aright the mind and will of God in the
   Scripture; without whose aid and assistance we can never do so usefully
   nor profitably unto our own souls. Sundry others that speak unto the
   same purpose will be afterward on various occasions insisted on.

   I might add unto these testimonies the faith and profession of the
   church in all ages, -- they all believed and professed that the
   Scriptures could not be understood and interpreted without his
   assistance and inspiration by whom they were indited, -- but it is not
   necessary so to do; for those who profess to trust unto their own
   reason and understanding only, cannot be so ignorant as not to know
   that they have no countenance given unto their persuasion in antiquity,
   unless it were by the Pelagians. But whereas there is no profitable
   handling of sacred truths on any pretence but with an eye unto the
   guidance of Christian practice, -- and when that is manifest, it gives
   a great confirmation in our minds unto the truth itself, -- I shall,
   before I proceed unto the consideration of the especial ways of the
   teaching of the Holy Spirit in this matter, and the especial duties
   required of us in compliance with them, that they may be effectual,
   divert a little unto some such considerations of that nature as derive
   from this general assertion.

   It is the great promise of the New Testament that all believers shall
   be didaktoi tou Theou, "taught of God;" which our Saviour himself
   pleads as the only ground of their believing, John vi. 45. And so the
   apostle tells the Thessalonians that they were theodidaktoi, "taught of
   God," 1 Thess. iv. 9. No man is autodidaktos, "taught of himself," his
   own teacher and guide in sacred things; neither can any man have a
   worse master, if he trust thereunto alone. The diligent use of all
   outward means appointed of God unto this end, that through the
   knowledge of the Scripture we may be made wise unto salvation, we
   always suppose. Amongst them the ministry of the church hath the first
   and chiefest place, Eph. iv. 12-15: for they are with me of no account
   who think it not worth the utmost of their diligence to attain the
   knowledge of those "wonderful things" that are in the word; yea, I
   should greatly admire at their stupidity who will not give so much
   credit unto the Scripture testifying of itself, and the suffrage of all
   good men with it, that there are "wonderful things" contained in it, so
   far as to inquire with their utmost diligence whether it be so or no,
   but that I know the reasons and causes of it. But a supreme teacher
   there must be, on whose wisdom, power, and authority, we ought
   principally to depend, as unto this end of being taught of God. And
   hereunto the use of our own reason, the utmost improvement of the
   rational abilities of our minds, is required. Those who would take away
   the use of our reason in spiritual things would deal with us, as we
   said before, as the Philistines did with Samson, -- first put out our
   eyes, and then make us grind in their mill. The Scripture we own as the
   only rule of our faith, as the only treasury of all sacred truths. The
   knowledge we aim at is, the "full assurance of understanding" in the
   mind and will of God, revealed therein. The sole inquiry is, whether
   this supreme teacher be the Spirit of God instructing us in and by the
   Scripture, or whether it be the authority of this or that, any or all
   of the churches in the world, which either are so or pretend to be so.
   Which of these will it be our wisdom to choose and adhere unto? That
   the Holy Spirit hath taken this work upon himself we have already
   proved, and shall afterward farther demonstrate. Some churches,
   especially that of Rome, assume this office unto themselves; but it is
   too well known to the most to be trusted herein, and a great prejudice
   there lieth in this cause against that church at first. The Holy Spirit
   leaves unto us, yes, requires of us, the diligent use of the Scripture
   and exercise of our own reason, in subserviency unto his teaching; but
   this church requires us to renounce them both, in compliance with
   herself. And can it stand in competition with him? He is infallible;
   the unction "is truth, and is no lie;" the Spirit is truth. This also,
   indeed, that church pretends unto, but with such an open affront unto
   all evidence of truth as the world never underwent from any of its
   people before. He is absolutely, infinitely, eternally free from any
   design but the glory of God [in] the present and eternal good of them
   that are instructed by him. It will be very difficult for those of Rome
   to pretend hereunto; yea, it is apparent that all the exercise of their
   instructing authority lieth in a subserviency unto their own interest.
   When I see that men by a pretence hereof have gotten unto themselves
   wealth, power, principalities, dominion, with great revenues, and do
   use them all unto their own advantage, and mostly to the satisfaction
   of their lusts, pleasures, pride, ambition, and the like inordinate
   affections, I confess I cannot be free to deliver up blindfold the
   conduct of my soul unto them. He is full of divine love and care of the
   souls of them whom he doth instruct; is it so with them, or can any
   creature participate in his love and care? He is infinitely wise, and
   "knoweth all things, yea, the deep things of God," and can make known
   what he pleaseth of them unto us; as the apostle discourseth,
   Corinthians 2. They who preside in that church are ignorant themselves,
   as all men are, and the less they know it the more ignorant they are:
   yes, for the most part, as unto sacred things, they are comparatively
   so with respect unto other ordinary men; as a late pope, when some of
   their divines waited for an infallible determination of a theological
   controversy among them, confessed that he had not studied those things,
   nor had the knowledge of them been his profession!

   But yet, notwithstanding these and several other differences between
   these teachers, it is marvellous to consider how many betake themselves
   unto the latter of them, and how few unto the former; and the reason
   is, because of the different methods they take in teaching, and the
   different qualifications they require in them that are to be taught:
   for as unto them whom the Spirit of God undertaketh to instruct, he
   requireth that they be meek and humble; that they give themselves unto
   continual prayer, meditation, and study in the word day and night;
   above all, that they endeavour a conformity in their whole souls and
   lives unto the truths that he instructs them in. These are hard
   conditions unto flesh and blood; few there are who like them, and
   therefore few they are who apply themselves unto the school of God. We
   may be admitted scholars by the other teacher on far cheaper and easier
   rates. Men may be made "good Catholics," as to faith and understanding,
   without the least cost in self-denial, or much trouble unto the flesh
   in any other duty. There is no qualification required for the admission
   of a man into the Catholic schools, and barely to be there is to be
   wise and knowing enough. Wherefore, although all advantages imaginable
   as unto the teachers lie on the one hand, yet the pretended easy way of
   learning casts the multitude on the other; for it requireth more wisdom
   than we have of ourselves to be at all that charge and pains in
   spiritual duty, and diligence in the use of all means for the right
   understanding of the mind of God, which is required in and of all them
   who will advantageously partake of the teaching of the Holy Spirit,
   when it is supposed we may have all the ends which we aim at thereby in
   an easy and naked assent unto the proposals of the church, without the
   least farther charge or trouble. But these are the measures of slothful
   and carnal minds, who prefer their ease, their lusts, and pleasures,
   before their souls, There is difficulty in all things that are
   excellent; neither can we partake of the excellency of any thing unless
   we will undertake its difficulty. But although the ways whereby we may
   come unto a participation of the teaching of the Holy Ghost seem at
   first rough and uneasy, yet unto all that engage in them they will be
   found to be "ways of pleasantness and paths of peace."

   It may be said, "That it is evident in common experience that many men
   do attain a great knowledge and skill in the things revealed in the
   Scripture, without any of that internal teaching by the illumination of
   their minds which is pleaded for, especially if it be to be obtained by
   the means now intimated, and afterward more fully to be declared: for
   they themselves do renounce the necessity of any such teaching, and
   esteem all that is spoken of it a vain imagination; and not only so,
   but live, some of them, in an open defiance of all those qualifications
   and duties which are required unto a participation of these teachings,
   Yet it is foolish to pretend they are not skilled in the knowledge of
   divinity, seeing it is plain that they excel most other men therein;
   and therefore do sufficiently despise all them who pretend unto any
   benefit by the supernatural illumination contended for."

   I answer briefly in this place, It is true there are, and ever were,
   some, yes many, who "profess that they know God, but in works deny him,
   being abominable and disobedient." The knowledge which such men may
   attain, and which they make profession of, belongs not unto our
   inquiry; and we may easily discern both what it is in itself, and
   wherein it differs from that true knowledge of God which it is our duty
   to have: for, --

   1. There is in the Scripture, with respect unto the mind and will of
   God revealed therein, with the mysteries of truth and grace, mention of
   gnosis and epignosis, -- "knowledge" and "acknowledgment." The former,
   if it be alone, affects only the speculative part of the mind with
   notions of truth; and it is of very little use, but subject unto the
   highest abuse: 1 Cor. viii. 1, He gnosis phusioi. It is that which
   puffs up men into all their proud contentions about religion, which the
   world is filled withal. The other gives the mind an experience of the
   power and efficacy of the truth known or discovered, so as to transform
   the soul and all its affections into it, and thereby to give a "full
   assurance of understanding" unto the mind itself, Phil. i. 9; Luke i.
   4; Col. i. 6, 9, 10, ii. 2, iii. 10; Rom. x. 2; Eph. i. 17, iv. 13; 1
   Tim. ii. 4; 2 Tim. ii. 25, iii. 7; Tit. i. 1; 2 Pet. i. 2, 3, 8, ii.
   20. It is not worth disputing at all what knowledge of the first kind,
   or what degree therein, men, any men, the worst of men, may attain by
   their industry and skill in other common arts and sciences; for what if
   they should make such a proficiency therein as to be filled with pride
   in themselves, and to confound others with their subtile disputations,
   will any real profit redound hence unto themselves, or the world, or
   the church of God? It doth not, therefore, deserve the least contention
   about it. But that acknowledgment of the truth which affects the heart,
   and conforms the soul unto the will of God revealed, is not attainable
   in any degree without the saving illumination of the Spirit of God.

   2. Men may have a knowledge of words, and the meaning of propositions
   in the Scripture, who have no knowledge of the things themselves
   designed in them. The things revealed in the Scripture are expressed in
   propositions whose words and terms are intelligible unto the common
   reason of mankind. Every rational man, especially if he be skilled in
   those common sciences and arts which all writings refer unto, may,
   without any especial aid of the Holy Ghost, know the meaning of the
   propositions that are laid down in, or drawn from the Scripture; yea,
   they can do so who believe not one word of it to be true, and they do
   so, as well as the best of them, who have no other help in the
   understanding of the Scripture but their own reason, let them profess
   to believe what they will. And whatever men understand of the meaning
   of the words, expressions, and propositions in the Scripture, if they
   believe not the things which they declare, they do not in any sense
   know the mind and will of God in them; for to know a thing as the mind
   of God, and not to assent unto its truth, implieth a contradiction. I
   shall never grant that a man understands the Scripture aright who
   understands the words of it only, and not the things which is the mind
   of God in them. For instance, the Jews understand the words of the
   Scripture of the Old Testament in its own original language, and they
   are able to perceive the grammatical sense and construction of the
   propositions contained in it, -- they are unacquainted with them and
   their writings who will not acknowledge their skill, subtilty, and
   accuracy in these things, -- yet will not any Christian say they
   understand the mind of God in the Old Testament. The apostle showeth
   the contrary, and giveth the reason for it, in the place before
   insisted on, 2 Cor. iii. Such a knowledge of the Scripture no wise man
   will value, let it be attained how it will.

   3. This knowledge that may be thus attained doth only inform the mind
   in the way of an artificial science, but doth not really illuminate it;
   and to this end men have turned divinity into an art, like other common
   human arts and sciences, and so they learn it, instead of a spiritual
   wisdom and understanding of divine mysteries. It is true that the
   knowledge of common learned arts and sciences is of great use unto the
   understanding of the Scriptures, as unto what they have in common with
   other writings, and what they refer unto that is of human cognizance;
   but to bring in all the terms, notions, and rules of those arts and
   sciences into divinity, and by the mixture of them with it to compose a
   scheme of divine knowledge, is all one as if a man should design to
   make up his house of the scaffolds which he only useth in the building
   of it. Such is that knowledge of the mind of God in the Scripture which
   many aim at and content themselves withal; and it may be attained, as
   any other art or science may, without any supernatural aid of the Holy
   Spirit, and is sufficient to drive a trade with; which, as things are
   stated in the world, men may use and exercise unto their great
   advantage. But, as was said before, it is not that which we inquire
   after. That wisdom in the mystery of the gospel, that knowledge of the
   mind and will of God in the Scripture, which affects the heart, and
   transforms the mind in the renovation of it unto the approbation of the
   "good, and acceptable, and perfect will of God," as the apostle speaks,
   Rom. xii. 2, is alone valuable and desirable, as unto all spiritual and
   eternal ends.

   4. It doth not give panta plouton tes plerophophias tes suneseos eis
   epignosin tou musteriou tou Theou, -- "all riches of the full assurance
   of understanding, to the acknowledgment of the mystery of God," as the
   apostle speaks, Col. ii. 2. It gives unto men no other assurance of
   mind in the things that they know but what they have from acknowledged
   principles, and conclusions drawn from them, in any other science. But
   that knowledge which men have of the mysteries of the gospel by the
   teaching and illumination of the Holy Spirit gives them "the riches of
   assurance of understanding" of a higher nature, even the assurance of
   faith. That assurance, I say, which believers have in spiritual things
   is of another nature and kind than can be attained out of conclusions
   that are only rationally derived from the most evident principles; and
   therefore doth it produce effects of another nature, both in doing and
   in suffering: for this is that which effectually and infallibly puts
   them on all those duties and that obedience in self-denial and the
   mortification of sin which the world either knoweth not or despiseth;
   for "he that hath this hope in him purifieth himself, even as Christ is
   pure," 1 John iii. 3. And this also enables them cheerfully and
   joyfully to suffer all that the world can inflict on them for the
   profession of those truths whereof they have that assurance. But
   nothing of this ensues on that common knowledge which men may have from
   themselves of sacred things; for, --

   5. It doth not enable men to trust in God, and adhere firmly unto him
   by love. The psalmist, speaking unto God, saith, "They that know thy
   name will put their trust in thee," Ps. ix. 10. To "know the name of
   God," is to know the revelations that he hath made of himself, his mind
   and his will, in the Scripture. They that have this knowledge, he
   affirms, "will put their trust in him." Therefore, it is certain that
   those who put not their trust in God have not the knowledge of him.
   There is a gnosis pseudonumos, a "knowledge falsely so called," which
   hath nothing of real spiritual knowledge but the name; and it is
   generally much given to disputing, or the maintaining of antitheses, or
   oppositions unto the truth, 1 Tim. vi. 20. But it is falsely called
   knowledge, inasmuch as those in whom it is do neither trust in God nor
   adhere unto him in love. And we shall not much inquire by what means
   such a knowledge may be acquired.

   It remaineth, therefore, notwithstanding this objection, that all real
   useful knowledge of the "wonderful things" that are in the Scripture is
   an effect of God's opening our eyes by the illuminating grace of his
   Holy Spirit.

   1. And this will enable us to "try the spirits," as we are commanded,
   of many amongst us; for some there are who at once have cast off a due
   respect unto their rule and guide, the Scripture and Holy Spirit of
   God. Some formerly have pretended unto such a guidance by the Spirit as
   that they have neglected or rejected the written word; and some pretend
   such an adherence unto the word, and such an ability in their own minds
   and reasons to understand it, as to despise the teaching of the Spirit.
   Others reject both the one and the other, betaking themselves unto
   another rule and guide, whereunto they ascribe all that belongs unto
   either or both of them; but a wandering light it hath proved unto them,
   that hath led them into a bog of many vain imaginations and corrupt
   opinions. And it is fallen out with them as might be expected; for
   although the Holy Spirit be promised to lead us into all truth, yet is
   he so in an especial manner as unto those which concern the person,
   offices, and grace of our Lord Jesus Christ immediately, whose Spirit
   he is: see John xvi. 13-15, i. 1 John ii. 20, 27. Those, therefore, who
   renounce a dependence on him for instruction out of the word are either
   left unto palpable ignorance about these things, or unto foolish,
   corrupt imaginations concerning them. Hence some of them openly deny,
   some faintly grant, but evidently corrupt, the truth concerning the
   person of Christ; and unto his offices and grace they seem to have
   little regard. And what else can be expected from such, who despise the
   teaching of that Spirit of Christ who is promised to lead us into all
   truth concerning him? Nor will the loudest pretences of some unto the
   Spirit in this matter relieve them; for we inquire not after every
   spirit that any one who will may make his boast of, but of that Spirit
   alone which instructs us in and by the written word. Until such men
   will return unto the only rule and guide of Christians, until they will
   own it their duty to seek for the knowledge of truth from the Scripture
   alone, and in their so doing depend not on any thing in themselves, but
   on the saving instructions of the Spirit of God, it is in vain to
   contend with them; for they and we build on diverse foundations, and
   their faith and ours are resolved into diverse principles, -- ours into
   the Scripture, theirs into a light of their own. There are, therefore,
   no common acknowledged principles between us whereon we may convince
   each other. And this is the cause that disputes with such persons are
   generally fruitless, especially as immixed with that intemporancy of
   reviling other men wherein they exceed; for if that be a way either of
   learning or teaching of the truth, it is what the Scripture hath not
   instructed us in. When the veil shall be taken from their eyes, and
   they turned unto the Lord, they will learn more modesty and humility.
   In the meantime, the issue between these men and us is this and no
   other: We persuade men to take the Scripture as the only rule, and the
   holy promised Spirit of God, sought by ardent prayers and
   supplications, in the use of all means appointed by Christ for that
   end, for their guide. They deal with men to turn into themselves, and
   to attend unto the light within them. Whilst we build on these most
   distant principles, the difference between us is irreconcilable, and
   will be eternal. Could we come to an agreement here, other things would
   fall away of themselves. If we shall renounce the Scripture, and the
   instruction given out of it unto the church by the Spirit of God,
   betaking ourselves unto our own light, we are sure it will teach us
   nothing but either what they profess, or other things altogether as
   corrupt. And if they, on the other hand, will forego their attendance
   to their pretended light, to hearken unto the voice of God in the
   Scripture only, and to beg sincerely the guidance of the Holy Spirit
   therein, they will learn from thence no other thing but what we
   profess. Until, therefore, they return unto "the law and testimony," --
   without which, whatsoever is pretended, there is no light in any, -- we
   have no more to do but, labouring to preserve the flock of Christ in
   the profession of the "faith once delivered unto the saints," to commit
   the difference between the word and Spirit on the one hand, and the
   light within on the other, unto the decision of Jesus Christ at the
   last day.

   2. It is from no other root that the contempt of the mysteries of the
   gospel, and the preferring of other doctrines before them, is sprung up
   into so much bitter fruit among us. It is by the "Spirit of wisdom and
   revelation" alone that our minds are enlightened to "know what is the
   hope of God's calling, and what are the riches of his glorious grace."
   What is his work herein upon our minds, and what upon the word itself,
   shall be afterward declared. At present, from what hath been proved, it
   is sufficiently evident that without his especial gracious aid and
   assistance, no man can discern, like, or approve of the mysteries of
   the gospel. And is it any wonder if persons who avowedly deny most of
   his blessed operations should be either unacquainted with or dislike
   those mysteries, so as to prefer that which is more suited unto their
   natural understanding and reason above them? for why should men esteem
   of those things which they do not understand, at least as they ought,
   nor will make use of the means whereby they may be enabled so to do?
   Wherefore, if there be persons of such a pride and profaneness as to
   undertake an inquiry into the Scriptures, to know the mind of God in
   them, and teach it unto others, without prayers and supplications for
   the teaching, leading, guidance, and assistance of the Holy Spirit, or,
   which is worse, who condemn and despise all those things as
   enthusiastical, it may not be expected that they should ever understand
   or approve of the mysteries that are contained therein. Is it not hence
   that both teachers and hearers make so slow a progress in the knowledge
   of the mysteries of the gospel, or grow so little in the knowledge of
   our Lord and Saviour Jesus Christ? How many are there amongst us who,
   for the time and outward means, are become as babes, and have need of
   milk, and not of strong meat! Whence is it that so many teachers do so
   little endeavour to go on to perfection, but content themselves to
   dwell on the rudiments or first principles of our profession? Is there
   not great studying, and little profiting? great teaching, and little
   learning? much hearing, and little thriving? Do we abide in prayer, and
   abound in prayer as we ought, for that Spirit who alone can lead us
   into all truth? for that unction which teaches us all things with
   assurance and experience? I fear here lieth our defect. However, this I
   shall say, that there is no duty which in this world we perform unto
   God that is more acceptable unto him than fervent prayers for a right
   understanding of his mind and will in his word; for hereon all the
   glory we give unto him, and the due performance of all our obedience,
   do depend.
     __________________________________________________________________

Chapter IV.

   The especial work of the Holy Spirit in the illumination of our minds
   unto the understanding of the Scripture declared and vindicated --
   Objections proposed and answered -- The nature of the work asserted --
   Ps. cxix. 18; Eph. i. 18; Luke xxiv. 45, 1 Pet. ii. 9; Col. i. 13, 1
   John v. 20, opened and vindicated.

   We have, as I suppose, sufficiently confirmed our first general
   assertion, concerning the necessity of an especial Work of the Holy
   Ghost in the illumination of our minds, to make us understand the mind
   of God as revealed in the Scripture.

   That which we proceed unto is, to show the especial nature of his work
   herein; and I shall take occasion thereunto from the consideration of
   an objection that is laid against the whole of what we affirm, which
   was touched on before.

   For it is said that there is no need of this endeavour. "All men do
   acknowledge that the aid of the Spirit of God is necessary unto the
   study and interpretation of the Scripture; and so it is unto all other
   undertakings that are good and lawful. And herein consists the blessing
   of God upon man's own diligence and endeavours. If this be that which
   is intended, namely, the blessing of God upon our endeavours in the use
   of means, it is granted; but if any thing else be designed, it is
   nothing but to take off all industry in the use of means, to reject all
   helps of reason and learning, which is in the end to reduce into
   perfect enthusiasms."

   Ans. 1. Whether, by the assignation of his own work unto the Spirit of
   God, we take away or weaken the use of the other means for the right
   interpretation of the Scriptures, will be tried when we come unto the
   examination of those ways and means. At present I shall only say that
   we establish them; for by assigning unto them their proper place and
   use, we do manifest their worth and necessity. But those by whom they
   or any of them are advanced into the place and unto the exclusion of
   the operation of the Holy Spirit, do destroy them, or render them
   unacceptable unto God, and useless unto the souls of men. We shall,
   therefore, manifest that the assignations which we make in this matter
   unto the Holy Spirit do render all our use of proper means for the
   fight interpretation of the Scripture in a way of duty indispensably
   necessary; and the principal reason, so far as I can understand, why
   some deny the necessity of the work of the Holy Spirit herein is,
   because they like not those means whose necessary use doth arise from
   an admission thereof.

   But thus it hath fallen out in other things. Those who have declared
   any thing either of the doctrine or of the power of the grace of the
   gospel have been traduced, as opposing the principles of morality and
   reason; whereas on their grounds alone their true value can be
   discovered and their proper use directed. So the apostle, preaching
   faith in Christ, with righteousness and justification thereby, was
   accused to have made void the law, whereas without his doctrine the law
   would have been void, or of no use to the souls of men. So he pleads,
   Rom. iii. 31, "Do we then make void the law through faith? God forbid:
   yea, we establish the law." So to this day, justification by the
   imputation of the righteousness of Christ, and the necessity of our own
   obedience; the efficacy of divine grace in conversion, and the liberty
   of our own wills; the stability of God's promises, and our diligent use
   of means, -- are supposed inconsistent. So it is here also: the
   necessity of the communication of spiritual light unto our minds to
   enable us to understand the Scriptures, and the exercise of our own
   reason in the use of external means, are looked on as irreconcilable.
   But, as the apostle saith, "Do we make void the law through faith? yea,
   we establish it;" though he did it not in that place, nor unto those
   ends that the Jews would have had and used it. So we may say, Do we, by
   asserting the righteousness of Christ, make void our own obedience; by
   the efficacy of grace, destroy the liberty of our wills; by the
   necessity of spiritual illumination, take away the use of reason? yea,
   we establish them. We do it not, it may be, in such a way or in such a
   manner as some would fancy, and which would render them all on our part
   really useless, but in a clear consistency with and proper subserviency
   unto the work of God's Spirit and grace.

   2. That in particular which lieth before us is, to remove that pretence
   of some, that we need no other assistance of the Spirit of God for the
   right understanding of the Scripture but only his blessing in general
   on our own endeavours. To this end two things are to be inquired
   into:-- (1.) What description is given of this work in the Scripture,
   and what are the effects of it in our minds in general; (2.) What is
   the nature of it in particular.

   (1.) The work itself is variously expressed in the Scripture; and it is
   that which, whether we will or no, we must be determined by in things
   of this kind. And the variety of expression serves both unto the
   confirmation of its truth and illustration of its nature.

   [1.] It is declared by opening of our eyes, Ps. cxix. 18; the
   enlightening of the eyes of our understanding, Eph. i. 18. This opening
   of our eyes consists in the communication of spiritual light unto our
   minds by the preaching of the word, as it is declared, Acts xxvi. 17,
   18. And the expression, though in part metaphorical, is eminently
   instructive in the nature of this work; for suppose the nearest and
   best-disposed proposition of any object unto our bodily eyes, with an
   external light properly suited unto the discovery of it, yet if our
   eyes be blind, or are closed beyond our own power to open them, we
   cannot discern it aright. Wherefore, on a supposition of the proposal
   unto our minds of the divine truths of supernatural revelation, and
   that in ways and by means suited unto the conveyance of it unto them,
   which is done in the Scripture and by the ministry of the church, with
   other outward means, yet without this work of the Spirit of God, called
   the "opening of our eyes," we cannot discern it in a due manner. And if
   this be not intended in this expression, it is no way instructive, but
   rather suited to lead us into a misunderstanding of what is declared
   and of our own duty. So it is plainly expressed, Luke xxiv. 45, "Then
   opened he their understanding, that they might understand the
   Scriptures." None, I suppose, will deny but that it is the work of the
   Spirit of God thus to open our eyes, or to enlighten our
   understandings; for this wore to deny the express testimonies of the
   Scripture, and those frequently reiterated. But some say, he doth this
   by the word only, and the preaching of it. No other work of his, they
   affirm, is necessary hereunto, or to make us rightly to discern the
   mind of God in the Scripture, but that it be proposed unto us in a due
   manner, provided we purge our minds from prejudices and corrupt
   affections And this is the work of the Spirit, in that he is the author
   of the Scriptures, which he makes use of for our illumination. And it
   is granted that the Scripture is the only external means of our
   illumination; but in these testimonies it is considered only as the
   object thereof. They express a work of the Spirit or grace of God upon
   our minds, With respect unto the Scripture as its object: "Open thou
   mine eyes, that I may behold wondrous things out of thy law." The law,
   or the Scripture, with the "wonderful things" contained therein, are
   the things to be known, to be discovered and understood; but the means
   enabling us thereunto is an internal work upon our minds themselves,
   which is plainly expressed in distinction from the things to be known.
   This is the sum of what we plead: There is an efficacious work of the
   Spirit of God opening our eyes, enlightening our understandings or
   minds, to understand the things contained in the Scripture, distinct
   from the objective proposition of them in the Scripture itself; which
   the testimonies urged do fully confirm.

   [2.] It is expressed as a translation out of darkness into light: "He
   hath called us out of darkness into his marvellous light," 1 Pet. ii.
   9; "delivered us from the power of darkness," Col. i. 13; whereby we
   who were "darkness become light in the Lord," Eph. v. 8. That in these
   and the like testimonies, the removal of the inward darkness of our
   minds, by the communication of spiritual light unto them, and not
   merely the objective revelation of truth in the Scripture, is intended,
   I have proved at large elsewhere, and therefore shall not again insist
   thereon.

   [3.] It is directly called the giving of us an understanding: "We know
   that the Son of God is come, and hath given us an understanding, that
   we may know him that is true," 1 John v. 20. The object of our
   understanding, or that which we know, is "him that is true." God
   himself, even the Father, is primarily intended in this expression, for
   in the following words there is mention of "his Son Jesus Christ," who
   is in like manner said to be "true," because of his unity in essence
   with the Father; and, therefore, it is added, "This is the true God."
   But we are to know, also, what concerns our being "in him," and to know
   him as he is "eternal life." And these things contain the substance of
   all evangelical revelations, which, one way or other, depend upon them,
   and are resolved into them, John xvii. 3. To know the Father, "the only
   true God," and the Son as "the true God" also, in the unity of the same
   essence; to know "that eternal life which was with the Father" as unto
   the eternal counsel and preparation of it, 1 John i. 2, and is in the
   Son for its actual communication unto us; and to know our being in him
   by a participation thereof, -- the things we mentioned, -- is to know
   the mind of God as revealed in the Scripture. Especially these things
   are intended, which are "foolishness" unto corrupted reason, and as
   such are rejected by it, 1 Cor. i. 23, 24, ii. 14.

   And two things we are to inquire into with reference unto this
   knowledge: -- 1st. What we are to have to enable us unto it, and that
   is an understanding. 2dly. How we come by it: It is given us by the Son
   of God.

   1st. That which we have is dianoia. This word in all other places of
   the New Testament doth constantly denote the essential faculty of our
   souls, which we call understanding, Matt. xxii. 37; Mark xii. 30; Luke
   x. 27; Eph. i. 18, ii. 3, iv. 18; Col. i. 21; Heb. viii. 10; 1 Pet. i.
   13; 2 Pet. iii. 1. And it seems in the Scripture to be distinguished
   from the mind, by respect unto actual exercise only. The mind in its
   exercise is our understanding. But it cannot be the natural and
   essential faculty of our souls that is here intended; for although our
   natures are corrupted by sin, and not repaired but by Jesus Christ, yet
   doth not that corruption nor reparation denote the destroying or new
   creation of this being, or the nature of those faculties, which
   continue the same in both estates. Wherefore, the understanding here
   mentioned is no more but a power and ability of mind with respect unto
   what is proposed unto us, to receive and apprehend it in a due manner.
   We are not able of ourselves to know him that is true, and the eternal
   life that is in him, but he hath enabled us thereunto; for this
   understanding is given us unto that end, that we may so know him.
   Wherefore, whatever is proposed unto us in the gospel, or in any divine
   revelation, concerning these things, we cannot know them, at least as
   we ought, unless we have the understanding here mentioned given unto
   us, for so alone do we come by it.

   2dly. It is given us. That a real and effectual communication unto us
   of the thing said to be given is intended in this word, of giving from
   God, is evident from every place in the Scripture where it is used.
   Some contend that God is said to give things unto us when he doth what
   lies in him that we may enjoy them, though we are never made partakers
   of them. But the assignation of this way and manner of God's doing what
   lieth in him, where the effect designed doth not ensue, not strictly
   restrained unto outward means, is scandalous, and fit to be exploded
   out of Christian theology. God says, "What could have been done more to
   my vineyard, that I have not done?" Isa. v. 4. But the expression hath
   plainly a double limitation:-- (1st.) Unto the use of outward means
   only, concerning which God speaks in that place, and from which he
   elsewhere plainly distinguisheth his giving them a new heart and a new
   spirit, that they shall all know him and be all taught of him. (2dly.)
   Unto the use of those outward means that were then established, as the
   only way for the season; for even in respect unto them, he did more for
   his vineyard when he granted the gospel unto it. But is it possible
   that any man should think or believe that God cannot really collate
   grace and mercy on the souls of men when he pleaseth? Is it not as easy
   with him, on our restoration by Christ, to implant habits of grace in
   our souls, as it was at first to create us in original rectitude and
   righteousness? Wherefore, although we may inquire what God doth, and
   hath done, in this matter, according as he hath revealed it in his
   word, yet to say that he doth in any thing what lieth in him though the
   things which he affirms himself to do be not effected, is defective
   both in truth and piety. When he saith he hath done such a thing, or
   will do so, for us to say, "No, he hath not done so, or he will not do
   so; but he hath done, or will do, what lies in him that it may be so,
   though it never be so, nor have so been," is to make him altogether
   like ourselves, But on this ground some pretend that the Son of God is
   said to have given men understanding, because he hath done what is
   requisite on his part, in the declaration of the gospel, that we may
   have it, whether ever we have it or no. But, -- (1st.) What he is said
   to have done, he had at least a design to do; and if he had so, why
   doth it not take effect? "It is," they say, "because of the
   unwillingness of men to turn unto him, and other vicious habits of
   their minds, which hinder them from receiving instruction." But ff it
   be so, then, -- [1st.] It is supposed that man also in their teachings
   can give us an understanding as well as the Son of God; for they may
   teach men the knowledge of the gospel if they are willing to learn, and
   have no darling lusts or vicious habits of mind to hinder them from
   learning. [2dly.] Seeing he hath taken this work on himself, and
   designs its accomplishment, cannot the Son of God by his grace remove
   those vicious habits of the minds of men, that they may have an
   understanding of these things? If he cannot, why doth he take that on
   him which he cannot effect? If he will not, why doth he promise to do
   that which can never be done without doing what he will not do? and why
   is he said to do (as he is, according to this interpretation of the
   words) that which he hath not done, which he will not or cannot do?
   (2dly.) The giving of an understanding is in this place plainly
   distinguished from the proposition of the things to be understood; this
   consists in the doctrine of the gospel, that in an ability to
   comprehend and know it. (3dly.) Again, the words here used, of giving
   understanding, may, indeed, express the actings or operations of men
   towards others, when an external proposal of things to be understood,
   with the due use of means, is intended; but yet if under their teaching
   men do not learn or comprehend the things wherein they are instructed
   by them, they cannot properly be said to have given them an
   understanding of them, with respect unto their moral operation unto
   that end, but only to have endeavoured so to do. But when this phrase
   of speech is used to express a divine operation, which questionless may
   be really physical, and so absolutely efficacious, to interpret it
   concerning an endeavour that may or may not succeed is not suitable
   unto those thoughts that become us concerning divine operations. Nor
   was there any reason why the apostle should emphatically assign this
   work unto "the Son of God," and that as he is "the true God and eternal
   life," if no more be intended but a work of the same nature and kind
   with what a man might do. And if this be the sense of the words, it is
   from ourselves, and not from the Son of God, that there is any truth in
   them, as unto the event: for he might do, it seems, what lies in him to
   give an understanding, and yet no one man in the world ever have an
   understanding of the nature designed; for if it may be so with any unto
   whom he is said to give an understanding, as it is professedly with the
   most, it may be so with all. Not farther to debate these things at
   present, whereas so excellent a grace and mercy towards the souls of
   men is here expressly attributed unto the Son of God, as the author of
   it, -- namely, that he gives us an understanding that we may know him
   which is true, -- I cannot think that they interpret the Scripture unto
   his glory whose exposition of this place consists in nothing but
   endeavours to prove that indeed he doth not so do.

   [4.] It is expressed by teaching, leading, and guiding into the truth,
   John vi. 45, xvi. 13, 1 John ii. 20, 27; -- the places have been opened
   before. And two things are supposed in this expression of teaching:--
   1st. A mind capable of instruction, leading, and conduct. The nature
   must be rational, and comprehensive of the means of instruction, which
   can be so taught. Wherefore, we do not only grant herein the use of the
   rational faculties of the soul, but require their exercise and utmost
   improvement. If God teach, we are to learn, and we cannot learn but in
   the exercise of our minds. And it is in vain pretended that God's
   communication of a supernatural ability unto our minds, and our
   exercise of them in a way of duty, are inconsistent, whereas indeed
   they are inseparable in all that we are taught of God; for at the same
   time that he infuseth a gracious ability into our minds, he proposeth
   the truth unto us whereon that ability is to be exercised. And if these
   things are inconsistent, the whole real efficacy of God in the souls of
   men must be denied; which is to despoil him of his sovereignty. But we
   speak now of natural ability to receive instruction, to be taught, with
   the exercise of it in learning; for these are supposed in the
   expression of the communication of a spiritual ability by teaching.
   2dly. A teaching suited unto that ability is promised or asserted.
   Three ways of this teaching are pleaded:-- (1st.) That it consists in a
   theopneustia, an immediate infallible inspiration and afflatus, of the
   same nature with that of the prophets and apostles of old. But, [1st.]
   This takes away the distinction between the extraordinary and ordinary
   gifts of the Spirit, so fully asserted in the Scripture, as we shall
   elsewhere declare; and if it were so, God did not place in the church
   "some prophets," seeing all were so, and were always to be so. [2ndly.]
   It brings in a neglect of the Scripture, and a levelling it unto the
   same state and condition with the conceptions of every one that will
   pretend unto this inspiration. [3dly.] The pretence visibly confutes
   itself in the manifold mutual contradictions of them that pretend unto
   it; and would, [4thly.] thereon be a principle, first of confusion,
   then of infidelity, and so lead unto atheism. [5thly.] The prophets
   themselves had not the knowledge and understanding of the mind and will
   of God which we inquire after by their immediate inspirations, which
   were unto them as the written word unto us, but had it by the same
   means as we have, 1 Pet. i. 10, 11. Hence they so frequently and
   fervently prayed for understanding, as we have seen in the instance of
   David. Wherefore, (2dly.) Some say this teaching consists only in the
   outward preaching of the word, in the ministry of the church, and other
   external means of its application unto our minds. But there is not one
   of the testimonies insisted on wherein this promised teaching of God is
   not distinguished from the proposition of the word in the outward
   dispensation of it, as hath been proved. Besides, every one that enjoys
   this teaching, that is, who is taught of God, doth really believe and
   come to Christ thereby: John vi. 45, "It is written in the prophets,
   And they shall be all taught of God. Every man therefore that hath
   heard, and hath learned of the Father, cometh unto me," saith our
   blessed Saviour. But it is not thus with all, nor ever was, towards
   whom the most powerful and cogent means of outward instruction have
   been or are used. Wherefore, (3dly.) This teaching is an internal work
   of the Spirit, giving light, wisdom, understanding, unto our minds;
   [and] so is spoken of and promised in an especial manner, distinct from
   the outward work of the dispensation of the word, and all the efficacy
   of it singly considered. One testimony will serve to this purpose,
   which hath been pleaded and vindicated already. It is by an unction
   that we are thus taught, 1 John ii. 20, 27. But the unction consists in
   a real communication of supernatural gifts and graces, whereof
   supernatural light is that which is peculiarly necessary unto this end.
   The communication of them all in all fullness unto Jesus Christ, the
   head of the church, was his unction, Heb. i. 9; Isa. lxi. 1. Wherefore,
   in the real participation of them in our measure doth our unction,
   whereby we are taught, consist.

   It is granted that this teaching is such as regards our own industry,
   in the use of means appointed unto this end, that we may know the mind
   of God in the Scripture; but yet it is such as includes an inward
   effectual operation of the Holy Spirit, concomitant with the outward
   means of teaching and learning. When the eunuch read the prophecy of
   Isaiah, he affirmed he could not understand it unless some one did
   guide him. Hereon Philip opened the Scripture unto him. But it was the
   Holy Ghost that opened his heart, that he might understand it; for so
   he did the heart of Lydia, without which she would not have understood
   the preaching of Paul, Acts xvi. 14. Wherefore, in our learning, under
   the conduct or teaching of the Spirit, the utmost diligence in the
   exercise of our own minds is required of us; and where men are
   defective herein, they are said to be nothroi tais akoais, Heb. v. 11,
   "dull in hearing," or slow in the improvement of the instruction given
   them. And it is a senseless thing to imagine that men should be
   diverted from the exercise of the faculties of their minds merely
   because they are enabled to use them unto good purpose or successfully,
   which is the effect of this internal teaching.

   [5.] It is expressed by shining into our hearts: "God, who commanded
   the light to shine out of darkness, hath shined in our hearts, to give
   the light of the knowledge of the glory of God in the face of Jesus
   Christ," 2 Cor. iv. 6. Jesus Christ is the "image of the invisible God,
   the brightness of his glory, and the express image of his person;" and
   that because of the illustrious representation of all divine
   excellencies that is made both in his person and his mediation. The
   person of the Father is the eternal fountain of infinitely divine
   glorious perfections; and they are all communicated unto the Son by
   eternal generation. In his person absolutely, as the Son of God, they
   are all of them essentially; in his person as God-man, as vested with
   his offices, they are substantially, in opposition unto all types and
   shadows; and in the glass of the gospel they are accidentally, by
   revelation, -- really, but not substantially, for Christ himself is the
   body, the substance of all. As the image of God, so is he represented
   unto us in the glass of the gospel; and therein are we called to behold
   the glory of God in him, 2 Cor. iii. 18. The meaning is, that the truth
   and doctrine concerning Jesus Christ, his person and mediation, is so
   delivered and taught in the gospel as that the glory of God is
   eminently represented thereby; or therein is revealed what we are to
   know of God, his mind and his will, as he is declared by and in Jesus
   Christ. But why is it, then, that all do not thus behold "the glory of
   God in the face of Jesus Christ" unto whom the gospel is preached? or
   whence is it that all unto whom the gospel is preached or declared do
   not apprehend and understand the truth, and reality, and glory, of the
   things revealed or proposed? -- that is, why do they not understand the
   mind and will of God as revealed in the gospel? The apostle assigneth
   two reasons hereof: 1st. From what hindereth it in many; 2dly. From
   what is necessary unto any that so they may do:--

   1st. The first is the efficacy of the temptations and suggestions of
   Satan, whereby their minds are filled with prejudices against the
   gospel and the doctrine of it. Being blinded hereby, they can see
   nothing of beauty and glory in it, and so certainly do not apprehend it
   aright: 2 Cor. iv. 4, "The god of this world hath blinded the minds of
   them which believe not, lest the light of the glorious gospel of
   Christ, who is the image of God, should shine unto them." This is
   acknowledged by all to be an obstacle against the right understanding
   of the gospel. Unless the mind be freed from such prejudices as are the
   effects of such blinding efficacy of the suggestions of Satan, men
   cannot attain unto the true knowledge of the mind of God therein. How
   these prejudices are removed we shall show afterward. But if the mind
   be free, or freed from them, then it is supposed by some that there is
   need of no more but the due exercise of its faculties with diligence
   for that end, nor is any thing else required thereunto. It is true, in
   the ordinary dispensation of divine grace, this is required of us; but
   the apostle adds, --

   2dly. That there must, moreover, be a divine light shining into our
   hearts, to enable us hereunto; -- at least, he doth so that this was
   granted unto them who then did believe; and if we have it not as well
   as they, I fear we do not believe in the same manner as they did.
   Wherefore, although there be in the gospel and the doctrine of it an
   illustrious representation of the glory of God in Christ, yet are we
   not able of ourselves to discern it, until the Holy Spirit by an act of
   his almighty power do irradiate our minds, and implant a light in them
   suited thereunto. He that doth not behold "the glory of God in the face
   of Jesus Christ" in the gospel doth not understand the mind and will of
   God as revealed therein in a due manner. I suppose this will be
   granted, seeing both these things are but one and the same, diversely
   expressed. But this of ourselves we cannot do; for there is an internal
   work of God upon our minds necessary thereunto. This also is expressed
   in the words. It is his shining into our hearts, to give the light of
   this knowledge unto us. There is a light in the gospel, "the light of
   the glorious gospel of Christ," 2 Cor. iv. 4; but there must be a light
   also in our hearts, or we cannot discern it. And this is no natural
   light, or a light that is common unto all; but it is a light that, in a
   way of grace, is given unto them that do believe. And it is wrought in
   us by the same kind of efficiency as God created light with at the
   beginning of the world, -- namely, by a productive act of power. It is
   evident, therefore, that the light in our hearts which God communicates
   unto us, that we may have the true knowledge of his mind and will in
   the gospel, is distinct from that light of truth which is in the gospel
   itself. The one is subjective, the other is objective only; the one is
   wrought in us, the other is proposed unto us; the one is an act of
   divine power in us, the other an act of divine grace and mercy towards
   us.

   Other ways there are whereby this operation of the Holy Spirit in the
   illumination of our minds is expressed. The instances given and
   testimonies considered are sufficient unto our purpose. That which we
   are in the proof of is, that there is more required unto a useful
   apprehension and understanding of the mind of God in the Scripture than
   the mere objective proposal of it unto us, and our diligent use of
   outward means to come to the knowledge of it; which yet, as we shall
   show, is from the Holy Spirit also. And as the denial hereof doth, by
   just consequence, make void the principal means whereby we may come
   unto such an understanding, -- namely, frequent and fervent prayers for
   the aid and assistance of the Holy Spirit, -- so no tolerable account
   can be given of the mind of God and the meaning of the Scripture in the
   places insisted on. And certainly if we cannot understand the way and
   manner of the operation of the Holy Spirit herein, it were much better
   to captivate our understanding unto the obedience of faith than to
   wrest and pervert the Scripture, or debase the spiritual sense of it
   unto a compliance with our conceptions and apprehensions. But as we
   have herein the suffrage of them that do believe, in their own
   experience, who both value and acknowledge this grace and privilege
   unto the glory of God; so we have multiplied instances of such as,
   being destitute of that skill which should enable them to make use of
   sundry external means, which are in their proper place of great
   advantage, who yet, by virtue of this divine teaching, are wise in the
   things of God beyond what some others with all their skill can attain
   unto.

   (2.) Moreover, the effect of this work of the Holy Spirit on the minds
   of men doth evidence of what nature it is, And this, also, is variously
   expressed; as, --

   [1.] It is called light: "Ye were sometimes darkness, but now are ye
   light in the Lord," Eph. v. 8. The introduction of light into the mind
   is the proper effect of illumination. Men in their natural estate are
   said to be darkness, the abstract for the concrete, to express how
   deeply the mind is affected with it; for, as our Saviour saith, "If the
   light that is in thee be darkness" (as it is in them who are
   "darkness"), "how great is that darkness!" Matt. vi. 23. And because
   men are subject to mistake herein, and to suppose themselves, with the
   Pharisees, to see when they are blind, he gives that caution, "Take
   heed therefore that the light which is in thee be not darkness," Luke
   xi. 35; for men are very apt to please themselves with the working and
   improvement of their natural light, which yet, in the issue, with
   respect unto spiritual things, will prove but darkness, And while they
   are under the power of this darkness, -- that is, while their minds are
   deeply affected with their natural ignorance, -- they cannot perceive
   spiritual things, 1 Cor. ii. 14, no, not when they are most evidently
   proposed unto them; for although "the light shineth in darkness," or
   casteth out its beams in the evidence and glory of spiritual truth, yet
   "the darkness comprehendeth it not," John i. 5. But by this work of the
   Holy Spirit we are made "light in the Lord." Light in the mind is a
   spiritual ability to discern and know spiritual things, as is declared,
   2 Cor. iv. 6. This is bestowed upon us and communicated unto us by the
   Holy Spirit. There is a real difference between light and darkness; and
   it is our minds that are affected with them, Luke xi. 35. The removal
   of the one and the introduction of the other are things not absolutely
   in our own power; he who is "darkness" cannot make himself "light in
   the Lord." Whatever he may do in way of disposition or preparation, in
   way of duty and diligence, in the utmost improvement of the natural
   faculties of his mind (which no man will ever rise unto who is under
   the power of this darkness, because of the insuperable prejudices and
   corrupt affections that it fills the mind withal), yet the introduction
   of this light is an act of Him who openeth the eyes of our
   understandings and shines into our hearts. Without this light no man
   can understand the Scripture as he ought; and I shall not contend about
   what they see or behold who are in darkness.

   The expulsion of spiritual darkness out of our minds, and the
   introduction of spiritual light into them, -- a work so great that they
   who were "darkness," whose "light was darkness," are made "light in the
   Lord" thereby, -- is an effect of the immediate power of the Spirit of
   God. To ascribe other low and metaphorical senses unto the words is to
   corrupt the Scripture and to deny the testimony of God; for this light
   he produceth in us by the same power and the same man-net of operation
   whereby he brought light out of darkness at the creation of all things.
   But by this way and means it is that we attain the "knowledge of God in
   the face of Jesus Christ," or the revelation of his mind and will in
   the gospel.

   [2.] It is called understanding. So the psalmist prays, "Give me
   understanding, and I shall keep thy law," Ps. cxix. 34. So the apostle
   speaks to Timothy, "Consider what I say; and the Lord give thee
   understanding in all things," 2 Tim. ii. 7. Besides his own
   consideration of what was proposed unto him, which includes the due and
   diligent use of all outward means, it was moreover necessary that God
   should give him understanding by an inward effectual work of his
   Spirit, that he might comprehend the things wherein he was instructed.
   And the desire hereof, as of that without which there can be no saving
   knowledge of the word, nor advantage by it, the psalmist expresseth
   emphatically with great fervency of spirit: Ps. cxix. 144, "The
   righteousness of thy testimonies is everlasting: give me understanding,
   and I shall live." Without this he knew that he could have no benefit
   by the everlasting righteousness of the testimonies of God. All
   understanding, indeed, however it be abused by the most, is the work
   and effect of the Holy Ghost; for "the inspiration of the Almighty
   giveth understanding," Job xxxii. 8. So is this spiritual understanding
   in an especial manner. And in this "understanding" both the ability of
   our minds and the due exercise of it is included. And this one
   consideration, that the saints of God have with so much earnestness
   prayed that God would give them understanding in his mind and will as
   revealed in the word, with his reiterated promises that he would so do,
   is of more weight with me than all the disputes of men to the contrary.
   And there is no farther argument necessary to prove that men do not
   understand the mind of God in the Scripture in a due manner, than their
   supposal and confidence that so they can do without the communication
   of a spiritual understanding unto them by the Holy Spirit of God, which
   is so contrary unto the plain, express testimonies thereof.

   [3.] It is called wisdom; for by this work on the minds of men they are
   rendered "wise unto salvation." So the apostle prays for the
   Colossians, "that God would fill them with the knowledge of his will in
   all wisdom and spiritual understanding," chap. i. 9. These things may
   be the same, and the latter exegetical of the former. If there be a
   difference, "wisdom" respects things in general, in their whole system
   and complex; "understanding" respects particulars as they are to be
   reduced unto practice. Wherefore, the "spiritual understanding" which
   the apostle prays for respects the mind of God in especial or
   particular places of the Scripture; and "wisdom" is a skill and ability
   in the comprehension of the whole system of his counsel as revealed
   therein. He who is thus made wise, and he alone, can understand the
   things of God as he ought, Dan. xii. 10; Hos. xiv. 9; Ps. cvii. 43.
   Although men may bear themselves high on their learning, their natural
   abilities, their fruitful inventions, tenacious memories, various
   fancies, plausibility of expression, with long study and endeavours,
   things good and praise-worthy in their kind and order; yet unless they
   are thus made wise by the Spirit of God, they will scarce attain a due
   acquaintance with his mind and will; -- for this effect of that work is
   also expressly called "knowledge," Col. i. 9; 2 Cor. iv. 6; Eph. i. 17;
   Col. iii. 10. Wherefore, without it we cannot have that which is
   properly so called.

   This is the second thing designed in this discourse. In the first it
   was proved in general that there is an effectual operation of the
   Spirit of God on the minds of men, enabling them to perceive and
   understand the supernatural revelations of the Scripture when proposed
   unto them; and in the second is declared what is the nature of that
   work, and what are the effects of it on our minds. Both of them have I
   treated merely from Scripture testimony; for in vain shall we seek to
   any other way or means for what we ought to apprehend and believe
   herein. Neither is the force of these testimonies to be eluded by any
   distinctions or evasions whatever, Nor, whilst the authority of the
   Scripture is allowed, can any men more effectually evidence the
   weakness and depravation of their reason than by contending that in the
   exercise of it they can understand the mind and will of God as revealed
   therein, without the especial aid and illumination of the Spirit of
   God; nor can any man on that supposition, with any wisdom or
   consistency in his own principles, make use in a way of duty of the
   principal means whereby we may so understand them, as will afterward
   more fully appear.
     __________________________________________________________________

Chapter V.

   Causes of the ignorance of the mind of God revealed in the Scripture,
   and of errors about it -- What they are, and how they are removed.

   The supposition we proceed upon in this discourse is, that God hath
   revealed his mind and will unto us, as unto all things concerning his
   worship, with our faith and obedience therein, in the holy Scripture.
   Thereon do we inquire by what means we may attain the saving knowledge
   of the mind of God so revealed; and my principal design is, to show
   what aid and assistance we receive of the Holy Ghost unto that end. To
   further us in the knowledge hereof, I shall inquire into the causes and
   reasons of that ignorance and those misapprehensions of the mind of God
   as revealed which are amongst men, and how our minds are delivered from
   them.

   It may be this part of our discourse might have had a more proper place
   assigned unto it, after we have given the truth pleaded a more full
   confirmation; but whereas an objection may arise from the consideration
   of what we shall now insist on against the truth contended for, I
   thought it not amiss so to obviate it as therewithal farther to
   illustrate the doctrine itself which we labour in.

   All men see, and most men complain of, that ignorance of the mind of
   God, and those abominable errors, attended with false worship, which
   abound in the world. How few are there who understand and believe the
   truth aright! What divisions, what scandals, what animosities, what
   violence, mutual rage, and persecutions, do ensue hereon, among them
   that are called Christians, is likewise known. Hence some take occasion
   to countenance themselves in an open declension unto atheism; some,
   unto a great indifferency in all religion; some, to advance themselves
   and destroy others by the advantage of their opinions, according as
   they are prevalent in some times and places. A brief inquiry into the
   causes of that darkness and ignorance which is in the world amongst men
   outwardly owning the doctrine of the gospel, and especially of the
   errors and heresies which do abound above what they have done in most
   ages, may be of use to preserve us from those evils. A subject this is
   that would require much time and diligence unto the handling of it in a
   due manner; I intend only at present to point at the heads of some few
   things, the observation whereof may be of use unto the end designed.

   Those of the Roman church tell us that the cause hereof is, the
   obscurity, difficulty, and perplexity of the Scripture. "If men will
   trust thereunto as their only guide, they are sure to miscarry."
   Wherefore, the only relief in this matter is, that we give up our souls
   unto the conduct of their church, which neither can err nor deceive.
   So, indeed, said Adam of old, when he was charged with his sin and
   infidelity: "The woman whom thou gavest to be with me, she gave me of
   the tree, and I did eat." But whereas it is an evil, yea, the greatest
   of evils, whose causes we inquire after, it seems in general more
   rational that we should seek for them in ourselves than in any thing
   that God hath done; for he alone is good, and we are evil.

   It is granted that God hath given us his word, or the holy Scripture,
   as a declaration of his mind and will; and, therefore, he hath given it
   unto us for this very end and purpose, that we may know them and do
   them. But whereas many men do fail herein, and do not understand aright
   what is revealed, but fall into pernicious errors and mistakes, unto
   his dishonour and their own ruin, is it meet to say unto God that this
   comes to pass from hence, because the revelation he hath made of these
   things is dark, obscure, and intricate? or, "The Scripture which thou
   hast given us doth deceive us?" Would a due reverence or deferency unto
   the wisdom, goodness, and love of God unto mankind be preserved
   therein?


   "Audax omnia perpeti

   Gens humana ruit per vetitum nefas." [149]

   What will not the prejudices and corrupt interests of men carry them
   out unto! God will for ever preserve those that are his in an
   abhorrency of that religion, be it what it will, that by any means
   leads unto an undervaluation of that revelation of himself which, in
   infinite wisdom and goodness, he hath made unto us.

   But is it because there is no reason to be given of this evil from the
   minds of men themselves that it is thus ascribed unto God? May not as
   well all the wickednesses that the world is filled withal be ascribed
   unto him and what he hath done? Doth not each one see a sufficient
   cause hereof even in himself, if he were not delivered from it by the
   power of the Spirit and grace of God? Do not other men who fail in the
   right knowledge of God, especially in any important truth, sufficiently
   evidence in other things that the root of this matter is in themselves?
   Alas! how dark are the minds of poor mortals, how full of pride and
   folly! I shall say with some confidence, he who understands not that
   there is reason enough to charge all the errors, ignorance, and
   confusions in religion, that are or ever were in the world, without the
   least censure of obscurity, insufficiency, or intricacy in the
   Scripture, on the minds of men, and those depraved affections whose
   prevalency they are obnoxious unto, are themselves profoundly ignorant
   of the state of all things above and here below.

   We must, therefore, inquire after the causes and reasons of these
   things among ourselves; for there only they will be found.

   And these causes are of two sorts: 1. That which is general, and the
   spring of all others; 2. Those which are particular, that arise and
   branch themselves from thence:--

   1. The first and general cause of all ignorance, error, and
   misunderstanding of the mind and will of God, as revealed in the
   Scripture, among all sorts of men, whatever their particular
   circumstances are, is the natural vanity and darkness with which the
   minds of all men are depraved. The nature of this depravation of our
   minds by the fall, and the effects of it, I have fully elsewhere
   declared. Wherefore I now take it for granted that the minds of all men
   are naturally prepossessed with this darkness and vanity, from whence
   they are not, from whence they cannot be, delivered but by the saving
   illumination of the Spirit and grace of God. But because I have so
   largely treated of it both in the "Discourses of the Dispensation of
   the Spirit," book iii. chap. iii., [150] as also in those concerning
   the Apostasy of these latter times, [151] I shall not again insist upon
   it.

   Two things I shall only observe unto our present purpose, namely, --
   (1.) That hereby the mind is kept off from discerning the glory and
   beauty of spiritual, heavenly truth, and from being sensible of its
   power and efficacy, John i. 5. (2.) That it is by the same means
   inclined unto all things that are vain, curious, superstitious, carnal,
   suited unto the interest of pride, lust, and all manner of corrupt
   affections. Hence, whatever other occasions of error and superstition
   may be given or taken, the ground of their reception and of all
   adherence unto them is the uncured vanity and darkness of the minds of
   men by nature. This is the mire wherein this rush doth grow.

   And the consideration hereof will rectify our thoughts concerning those
   whom we see daily to wander from the truth, or to live in those
   misapprehensions of the mind of God which they have imbibed,
   notwithstanding the clear revelation of it unto the contrary. Some
   think it strange that it should be so, and marvel at them; some are
   angry with them; and some would persecute and destroy them. We may make
   a better use of this consideration; for we may learn from it the sad
   corruption and depravation of our minds in our estate of apostasy from
   God. Here lies the seed and spring of all the sin, evil, and disorder,
   which we behold and suffer under in religious concerns in this world.
   And if we consider it aright, it will serve, --

   [1.] To impress a due sense of our own condition upon our minds, that
   we may be humbled; and in humility alone there is safety. "His soul
   which is lifted up is not upright in him," Hab. ii. 4; for he draws
   back from God, and God hath no pleasure in him, as the apostle expounds
   those words, Heb. x. 38. It was in the principles of our nature to
   adhere sacredly unto the first truth, to discern and abhor every false
   way. We were created with that light of truth in our minds as was every
   way able to guide us in all that we had to believe or do with respect
   unto God or our own blessedness forever. But in the room thereof,
   through our wretched apostasy from God, our mind is become the seat and
   habitation of all vanity, disorder, and confusion. And no way doth this
   more discover itself than in the readiness and proneness of multitudes
   to embrace whatever is crooked, perverse, and false in religion,
   notwithstanding the clear revelation that God hath made of the whole
   truth concerning it in the Scripture. A due reflection hereon may teach
   us humility and self-abasement; for we are "by nature children of
   wrath, even as others," neither have we any good thing that we have not
   received. It is better, therefore, to be conversant with such thoughts
   on this occasion than to be filled with contempt of, or wrath against
   those whom we see yet suffering under those woful effects of the
   general apostasy from God, wherein we were equally involved with them.
   Yea, --

   [2.] It will teach us pity and compassion towards those whose minds do
   run out into the spiritual excesses mentioned. The merciful High priest
   of the whole church hath "compassion on the ignorant, and on them that
   are out of the way," Heb. v. 2; and it is conformity unto him in all
   things which ought to be our principal design, if we desire to be like
   unto him in glory. Want hereof is the ruin of religion, and the true
   cause of all the troubles that its profession is encumbered withal at
   this day.

   It is true, for the most part, there is an interposition of corrupt
   affections seducing the minds of men from the truth; with these are
   they tossed up and down, and so driven with the winds of temptations
   that befall them; -- but is it humanity to stand on the shore, and
   seeing men in a storm at sea, wherein they are ready every moment to be
   cast away and perish, to storm at them ourselves, or to shoot them to
   death, or to cast fire into their vessel, because they are in danger of
   being drowned? Yet no otherwise do we deal with them whom we persecute
   because they miss the knowledge of the truth; and, it may be, raise a
   worse storm in ourselves as to our own morals than they suffer under in
   their intellectuals. Concerning such persons the advice of the apostle
   is, "Of some have compassion, making a difference: and others save with
   fear, pulling them out of the fire," Jude 22, 23. Some are so given up
   in their apostasy as that they "sin unto death;" with such we are not
   to concern ourselves, 1 John v. 16. But it is very rare that we can
   safely make that judgment concerning any in this world. Sometimes, no
   doubt, we may, or this rule concerning them had never been given. As
   unto all others, the worst of them, those that are in the fire, the
   frame of our minds' acting towards them is here presented unto us;
   compassion of their present state, and fear of their future ruin, we
   ought to be possessed with and acted by. But how few are they who are
   so framed and minded towards them, especially to such as by their
   enormous errors seem to be fallen into the fire of God's displeasure!
   Anger, wrath, fury, contempt, towards such persons, men think to be
   their duty; more contrivances there are usually how they may be
   temporally destroyed than how they may be eternally saved. But such men
   profess the truth as it were by chance. They never knew what it is to
   learn it aright, nor whence the knowledge of it is to be received, nor
   were ever under its power or conduct. Our proper work is to save such
   persons, what lies in us, "pulling them out of the fire." Duties of
   difficulty and danger unto ourselves may be required hereunto. It is
   easier, if we had secular power with us, to thrust men into temporal
   fire for their errors than to free them from eternal fire by the truth.
   But if we were governed by compassion for their souls and fear of their
   ruin, as it is our duty to be, we would not decline any office of love
   required thereunto.

   [3.] Hath God led us into the truth, hath he kept us from every false
   way? -- it is evident that we have abundant cause of gratitude and
   fruitfulness, It is a condition more desperate than that of the most
   pernicious errors, to "hold the truth in unrighteousness;" and as good
   not know the Lord Jesus Christ as to be barren in the knowledge of him.
   It is not, we see, of ourselves, that we either know the truth, or love
   it, or abide in the profession of it. We have nothing of this kind but
   what we have received. Humility in ourselves, usefulness towards
   others, and thankfulness unto God, ought to be the effects of this
   consideration.

   This is the first general cause of men's misapprehension of the mind
   and will of God as revealed in the Scripture. The revelation itself is
   plain, perspicuous, and fun of light; but this "light shineth in
   darkness, and the darkness comprehendeth it not." The natural darkness
   and blindness which is in the minds of men, with the vanity and
   instability which they are attended with, causeth them to wrest the
   Scriptures unto their own destruction. And for this sort of men to
   complain, as they do horribly in the Papacy, of the obscurity of the
   Scripture, is all one as if a company of blind men should cry out of an
   eclipse of the sun when he shineth in his full strength and glory. How
   this darkness is removed and taken away by the effectual operation of
   the Holy Spirit in our illumination, I have elsewhere at large
   discoursed.

   2. Corrupt affections prevalent in the minds of men do hinder them from
   a right understanding of the mind of God in the Scripture; for hereby
   are they effectually inclined to wrest and pervert the truth, or are
   filled with prejudices against it. This is the next cause of all
   ignorance and error, where we must seek for the particular causes of
   them before proposed. The principal reason why the generality of men
   attain not a right understanding of the mind and will of God in the
   Scripture is, the corrupt affections that are predominant in their own
   minds, whereby they are exposed unto all sorts of impressions and
   seductions from Satan and the agents for his kingdom and interest. So
   one apostle tells us that "unlearned and unstable men do wrest the
   Scripture, unto their own destruction," 2 Pet. iii. 16; and another,
   that these unlearned and unstable persons are "men of corrupt minds," 1
   Tim. vi. 5; 2 Tim. iii. 8; -- that is, such whose minds are peculiarly
   under the power of perverse and corrupt affections: for these
   affections are thelemata ton dianoion, Eph. ii. 3, "the wills of the
   mind," such as carry it with an impetuous inclination towards their own
   satisfaction, and such as render it obstinate and perverse in its
   adherence thereunto. These are the root of that "filthiness and
   superfluity of naughtiness" which must be cast out before we can
   "receive with meekness the ingrafted word," James i. 21. Some few of
   them may be named:--

   (1.) Pride, or carnal confidence in our own wisdom and ability of mind
   for all the ends of our duty towards God, and this In especial of
   understanding his mind and will, either keeps the souls of men under
   the bondage of darkness and ignorance, or precipitates them into
   foolish apprehensions or pernicious errors. As spiritual pride is the
   worst sort of pride, so this is the worst degree of spiritual pride,
   namely, when men do not acknowledge God in these things as they ought,
   but lean unto their own understandings. This is that which ruined the
   Pharisees of old, that they could not understand the mind of God in any
   thing unto their advantage. It is the meek, the humble, the lowly in
   mind, those that are like little children, that God hath promised to
   teach. This is an eternal and unalterable law of God's appointment,
   that whoever will learn his mind and will as revealed in the Scripture
   must be humble and lowly, renouncing all trust and confidence in
   themselves. And whatever men of another frame do come to know, they
   know it not according to the mind of God, nor according to their own
   duty, nor unto their advantage. Whatever knowledge they may have,
   however conspicuous it may be made by their natural and acquired
   abilities, however it may be garnished with a mixture of secular
   literature, whatever contempt it may raise them unto of others, such as
   the Pharisees had of the people, whom they esteemed accursed because
   they knew not the law, yet they know nothing as they ought, nothing
   unto the glory of God, nothing to the spiritual advantage of their own
   souls. And wherein is their knowledge to be accounted of? Indeed, the
   knowledge of a proud man is the throne of Satan in his mind. To suppose
   that persons under the predominancy of pride, self-conceit, and
   self-confidence, can understand the mind of God as revealed in a due
   manner, is to renounce the Scriptures, or innumerable positive
   testimonies given in them unto the contrary. Such persons cannot make
   use of any one means of spiritual knowledge that God requires of them
   in a way of duty, nor improve any one truth which they may know unto
   their good. Therefore our Saviour tells the proud Pharisees,
   notwithstanding all their skill in the letter and tittles of the
   Scripture, that "they had not heard the voice of God at any time, nor
   seen his shape, neither had they his word abiding in them," John v. 37,
   38. They had no right knowledge of him, as he had revealed and declared
   himself.

   Men infected with this leaven, having their minds tainted with it, have
   been the great corrupters of divine truth in all ages. Such have been
   the ringleaders of all heresies; and such were they who have turned the
   knowledge of the will of God proposed in the Scripture into a wrangling
   science, filled with niceties, subtilties, curiosities, futilous [vain]
   terms of art, and other fuel for the minds of fiery contenders in
   wrangling disputations.

   And this kind of self-confidence is apt to befall all sorts of men.
   Those of the meanest capacity may be infected with it no less than the
   wisest or most learned; and we frequently see persons whose weakness in
   all sound knowledge, and insufficiency for the use of proper means unto
   the attaining of it, might seem to call them unto humility and
   lowliness of mind in an eminent manner, yet lifted up unto such a
   degree of spiritual pride and conceit of their own understandings as to
   render them useless, troublesome, and offensive unto men of sober
   minds. But principally are they exposed hereunto who either really or
   in their own apprehensions are exalted above others in secular
   learning, and natural or acquired abilities; for such men are apt to
   think that they must needs know the meaning of the Holy Ghost in the
   Scriptures better than others, or, at least, that they can do so, if
   they will but set themselves about it. But that which principally
   hinders them from so doing is their conceit that so they do.

   They mistake that for divine knowledge which is in them the great
   obstruction of it.

   (2.) The love of honour and praise among men is another corrupt
   affection of mind, of the same nature and efficacy with that before
   named. This is so branded by our Saviour as an insuperable obstacle
   against the admission of sacred light and truth that no more need be
   added thereunto. See John v. 44, xii. 43.

   (3.) A pertinacious adherence unto corrupt traditions and inveterate
   errors quite shuts up the way unto all wisdom and spiritual
   understanding. This ruined the church of the Jews of old, and makes at
   present that of the Romanists incurable. What their forefathers have
   professed, what themselves have imbibed from their infancy, what all
   their outward circumstances are involved in, what they have advantage
   by, what is in reputation with those in whom they are principally
   concerned, -- that shall be the truth with them, and nothing else. Unto
   persons whose minds are wholly vitiated with the leaven of this corrupt
   affection, there is not a line in the Scripture whose sense can be
   truly and clearly represented; all appears in the colour and figure
   that their prejudices frame in their minds. When the Lord Christ came
   forth first unto the preaching of the gospel, there came a voice from
   heaven, saying, "This is my beloved Son, in whom I am well pleased;
   hear ye him," Matt. iii. 17, xvii. 5. Neither was this command given
   unto them alone who heard it immediately from the "excellent glory," as
   Peter speaks, 2 Pet. i. 17, but, as recorded in the word, is given
   equally unto every one that would learn any thing of the mind and will
   of God in a due manner. No man can learn but by the "hearing of him;"
   unto him are we sent for the learning of our spiritual knowledge. And
   no other way doth he speak unto us but by his word and Spirit. But
   where the minds of men are prepossessed with apprehensions of what they
   have received from the authority of other teachers, they have neither
   desire, design, readiness, nor willingness to hear him. But if men will
   not forego all pre-imbibed opinions, prejudices, and conceptions of
   mind, however rivetted into them by traditions, custom, veneration of
   elders, and secular advantages, to hearken unto and receive whatever he
   shall speak unto them, and that with a humble, lowly frame of heart,
   they will never learn the truth, nor attain a "full assurance of
   understanding" in the mysteries of God. These inveterate prejudices are
   at this day those which principally shut out the truth, and set men
   together by the ears all the world over about religion and the concerns
   thereof. Hence is all the strife, rage, tumult, and persecution that
   the world is filled withal. Could men but once agree to lay down all
   those presumptions which either wit, or learning, or custom, or
   interest and advantage, have influenced them withal, at the feet of
   Jesus Christ, and resolve in sincerity to comply with that alone which
   he doth teach them, and to forego whatever is inconsistent therewith,
   the ways unto truth and peace would be more laid open than otherwise
   they are like to be.

   (4.) Spiritual sloth is of the same nature, and produceth the same
   effect. The Scripture frequently giveth us in charge to use the utmost
   of our diligence in the search of and for the finding out of spiritual
   truth, proposing unto us the example of those that have done so before,
   Josh. i. 8; Ps. i. 2; Prov. ii. 2-6; John v. 39; 1 Pet. i. 10-12. And
   any rational man would judge that if it had not been so expressly given
   us in charge from God himself, if it had not been a means appointed and
   sanctified unto this end, yet that the nature of the thing itself, with
   its importance unto our duty and blessedness, are sufficient to
   convince us of its necessity. It is truth, it is heavenly truth, we
   inquire after; that on the knowledge or ignorance whereof our eternal
   blessedness or misery doth depend. And in a due perception thereof
   alone are the faculties of our minds perfected according to the measure
   which they are capable of in this life. Therein alone can the mind of
   man find rest, peace, and satisfaction; and without it must always
   wander in restless uncertainties and disquieting vanities It is a
   notion implanted in the minds of all men that all truth lies deep, and
   that there is great difficulty in the attainment of it. The minds of
   most are imposed on by specious appearances of falsehood. Wherefore,
   all wise men have agreed that without our utmost care and diligence in
   the investigation of the truth, we must be contented to walk in the
   shades of ignorance and error. And if it be thus in earthly things, how
   much more is it so in heavenly! As spiritual, supernatural truth is
   incomparably to be valued above that which relates unto things natural,
   so it is more abstruse and of a more difficult investigation. But this
   folly is befallen the minds of the generality of men, that of all
   things they suppose there is least need of pains and diligence to be
   used in an inquiry after those things which the angels themselves
   desire to bow down and look into, and which the prophets of old
   inquired and searched after with all diligence. Whatever be their
   notion hereof, yet practically it is evident that most men, through
   pride and sloth and love of sin, are wholly negligent herein; at least,
   they will not apply themselves to those spiritual means without the use
   whereof the knowledge of divine truth will not be attained. It is
   generally supposed that men may be as wise in these things as they need
   to be at a very easy rate. The folly of men herein can never be enough
   bewailed; they regard spiritual truth as if they had no concernment in
   it beyond what custom and tradition put them on, in reading chapters or
   hearing sermons They are wholly under the power of sloth as unto any
   means of spiritual knowledge.

   Some, indeed, will labour diligently in the study of those things which
   the Scripture hath in common with other arts and sciences; such are the
   languages wherein it was writ, the stories contained in it, the ways of
   arguing which it useth with scholastical accuracy in expressing the
   truth supposed to be contained in it. These things are great in
   themselves, but go for nothing when they are alone. Men under the
   utmost efficacy of spiritual sloth may be diligent in them, and make a
   great progress in their improvement. But they are spiritual objects and
   duties that this sloth prevails to alienate the minds of men from, and
   make them negligent of; and what are those duties I shall afterward
   manifest.

   The consideration, I say, of the state of things in the world gives so
   great an evidence of probability that, -- what through the pride and
   self-conceit of the minds of many, refusing a compliance with the means
   of spiritual knowledge, and excluding all gracious qualifications
   indispensably required unto the attaining of it; what through the power
   of corrupt traditions, imprisoning the minds of men in a fatal
   adherence unto them, preventing all thoughts of a holy, ingenuous
   inquiry into the mind of God by the only safe, infallible revelation of
   it; what through the power of spiritual sloth indisposing the minds of
   the most unto an immediate search of the Scripture, partly with
   apprehensions of its difficulty, and notions of learning the truth
   contained in it by other means; and what through a traditional course
   of studying divinity as an art or science to be learned out of the
   writings of men, -- the number is very small of them who diligently,
   humbly, and conscientiously endeavour to learn the truth from the voice
   of God in the Scripture, or to grow wise in the mysteries of the gospel
   by such ways as wherein alone that wisdom is attainable. And is it any
   wonder, then, if many, the greatest number of men, wander after vain
   imaginations of their own or others, whilst the truth is neglected or
   despised?

   (5.) Again, there is in the minds of men by nature a love of sin, which
   causeth them to hate the truth; and none can understand it but those
   that love it. In the visible church, most men come to know of the truth
   of the gospel as it were whether they will or no; and the general
   design of it they find to be, a separation between them and their sins.
   This sets them at a distance from it in affection; whereon they can
   never make any near approach unto it in knowledge or understanding. So
   we are assured, John iii. 19, 20, "Light is come into the world, and
   men love darkness rather than light, because their deeds are evil. For
   every one that doeth evil hateth the light, neither cometh to the
   light, lest his deeds should be reproved." Persons under the power of
   this frame take up under the shades of ignorance and corrupt
   imaginations; and if they should attempt to learn the truth, they would
   never be able so to do.

   Lastly, Satan by his temptations and suggestions doth variously affect
   the minds of men, hindering them from discerning the mind of God as
   revealed in the Scripture: "The god of this world blindeth the eyes of
   them that believe not, lest the light of the glorious gospel of Christ,
   who is the image of God, should shine unto them," 2 Cor. iv. 4. The
   ways and means whereby he doth so, -- the instruments which he useth,
   the artifices and methods which he applieth unto his ends, with his
   application of himself unto them according unto all occasions,
   circumstances, opportunities, and provocations, in great variety, --
   were worth our inquiring into, but that we should too much digress from
   our present design.

   I have but mentioned these things, and that as instances of the true
   original causes of the want of understanding and misunderstanding of
   the revelation of the mind of God in the Scripture. Many more of the
   same nature might be added unto them, and their effectual operations
   unto the same end declared; but the mention of them here is only
   occasional, and such as will not admit of a farther discussion. But by
   these and the like depraved affections it is that the original darkness
   and enmity of the minds of men against spiritual truth and all the
   mysteries of it do exert themselves; and from them do all the error,
   superstition, and false worship that the world is filled withal
   proceed: for, --

   Whilst the minds of men are thus affected, as they cannot understand
   and receive divine, spiritual truths in a due manner, so are they ready
   and prone to embrace whatever is contrary thereunto. If, therefore, it
   be the work of the Spirit of God alone, in the renovation of our minds,
   to free them from the power of these vicious, depraved habits, and
   consequently the advantages that Satan hath against them thereby, there
   is an especial work of his necessary to enable us to learn the truth as
   we ought. And for those who have no regard unto these things, -- who
   suppose that in the study of the Scripture all things come alike unto
   all, to the clean and to the unclean, to the humble and the proud, to
   them that hate the garment spotted with the flesh and those that both
   love sin and live in it, -- they seem to know nothing either of the
   design, nature, power, use, or end of the gospel.

   The removal of these hinderances and obstacles is the work of the
   Spirit of God alone; for, --

   1. He alone communicates that spiritual light unto our minds which is
   the foundation of all our relief against these obstacles of and
   oppositions unto a saving understanding of the mind of God.

   2. In particular, he freeth, delivereth, and purgeth our minds from all
   those corrupt affections and prejudices which are partly inbred in
   them, partly assumed by them or imposed on them; for the artifice of
   Satan, in turning the minds of men from the truth, is by bringing them
   under the power of corrupt and vicious habits, which expel that frame
   of spirit which is indispensably necessary unto them that would learn
   it. It is, indeed, our duty so to purify and purge ourselves. We ought
   to cast out "all filthiness and superfluity of naughtiness," that we
   may "receive with meekness the ingrafted word," James i. 21; to "purge
   ourselves from these things, that we may be vessels unto honour,
   sanctified and meet for our Master's use, and prepared unto every good
   work," 2 Tim. ii. 21. If it be not thus with us, let the pride and
   folly of men pretend what they please, we can neither learn, nor know,
   nor teach the mind of God as we ought. And what men may do without
   giving glory unto God, or the bringing of any spiritual advantage unto
   their own souls, we inquire not, seeing it belongeth only equivocally
   unto Christian religion. But although it is our duty thus to purge
   ourselves, yet it is by the grace of the Holy Spirit that we do so.
   Those who, under a pretence of our own duty, would exclude in any thing
   the efficacious operations of the Holy Ghost, or, on the other hand, on
   the pretence of his grace and its efficacy, would exclude the necessity
   of diligence in our duties, do admit but of one half of the gospel,
   rejecting the other. The whole gospel asserts and requireth them both
   unto every good act and work. Wherefore, the purging of ourselves is
   that which is not absolutely in the power of our natural abilities; for
   these corrupt affections possess and are predominant in the mind
   itself, and all its actings are suited unto their nature and influenced
   by their power. It can never, therefore, by its own native ability free
   itself from them. But it is the work of this great purifier and
   sanctifier of the church to free our minds from these corrupt
   affections and inveterate prejudices, whereby we are alienated from the
   truth and inclined unto false conceptions of the mind of God; and
   unless this be done, in vain shall we think to learn the truth as it is
   in Jesus. See 1 Cor. vi. 11; Tit. iii. 3-5; Rom. viii. 13; Eph. iv.
   20-24.

   3. He implants in our minds spiritual habits and principles, contrary
   and opposite unto those corrupt affections, whereby they are subdued
   and expelled. By him are our minds made humble, meek, and teachable,
   through a submission unto the authority of the word, and a
   conscientious endeavour to conform ourselves thereunto.

   It was always agreed that there were ordinarily preparations required
   unto the receiving of divine illuminations; and in the assignation of
   them many have been greatly deceived. Hence some, in the expectation of
   receiving divine revelations, have been imposed on by diabolical
   delusions; which by the working of their imaginations they had prepared
   their minds to give an easy admission unto. So was it among the heathen
   of old, who had invented many ways unto this purpose, some of them
   horrid and dreadful; and so it is still with all enthusiasts. But God
   himself hath plainly declared what are the qualifications of those
   souls which are meet to be made partakers of divine teachings, or ever
   shall be so; and these are, as they are frequently expressed, meekness,
   humility, godly fear, reverence, submission of soul and conscience unto
   the authority of God, with a resolution and readiness for and unto all
   that obedience which he requireth of us, especially that which is
   internal in the hidden man of the heart. It may be some will judge that
   we wander very far from the matter of our inquiry, namely, How we may
   come unto the knowledge of the mind of God in the Scripture, or how we
   may aright understand the Scripture, when we assign these things as
   means thereof or preparations thereunto; for although these are good
   things (for that cannot be denied), yet "it is ridiculous to urge them
   as necessary unto this end, or as of any use for the attaining of it.
   Learning, arts, tongues, sciences, with the rules of their exercise,
   and the advantage of ecclesiastical dignity, are the things that are of
   use herein, and they alone." The most of these things, and sundry
   others of the same kind, we acknowledge to be of great use unto the end
   designed, in their proper place, and what is the due use of them shall
   be afterward declared; but we must not forego what the Scripture
   plainly instructeth us in, and which the nature of the things
   themselves doth evidence to be necessary, to comply with the arrogance
   and fancy of any, or to free ourselves from their contempt.

   It is such an understanding of the Scripture, of the divine revelation
   of the mind of God therein, as wherein the spiritual illumination of
   our minds doth consist, which we inquire after; such a knowledge as is
   useful and profitable unto the proper ends of the Scripture towards us,
   that which we are taught of God, that we may live unto him. These are
   the ends of all true knowledge. See 2 Tim. iii. 14-17. And for this end
   the furnishment of the mind with the graces before mentioned is the
   best preparation. He bids defiance unto the gospel by whom it is
   denied. "God resisteth the proud, but giveth grace unto the humble."
   Whatever be the parts or abilities of men, whatever diligence they may
   use in the investigation of the truth, whatever disciplinary knowledge
   they may attain thereby, the Spirit of God never did nor ever will
   instruct a proud, unhumbled soul in the right knowledge of the
   Scripture, as it is a divine revelation. It is these gracious
   qualifications alone whereby we may be enabled to "cast out all
   filthiness and superfluity of naughtiness," so as to "receive with
   meekness the ingrafted word, which is able to save our souls.

   Our blessed Saviour tells us, that "except we be converted, and become
   as little children, we cannot enter into the kingdom of heaven," Matt.
   xviii. 3. We cannot do so unless we become humble, meek, tender, weaned
   from high thoughts of ourselves, and are purged from prejudices by
   corrupt affections; and I value not that knowledge which will not
   conduct us into the "kingdom of heaven," or which shall be thence
   excluded. So God hath promised that "the meek he will guide in
   judgment; the meek he will teach his way. The secret of the Lord is
   with them that fear him; and he will show them his covenant." "What man
   is he that feareth the Lord? him shall he teach in the way," Ps. xxv.
   9, 12, 14. And so we are told plainly that "evil men understand not
   judgment; but they that seek the Lord understand all things," Prov.
   xxviii. 5.

   Now all these graces whereby men are made teachable, capable of divine
   mysteries, so as to learn the truth as it is in Jesus, to understand
   the mind of God in the Scriptures, are wrought in them by the Holy
   Spirit, and belong unto his work upon our minds in our illumination.
   Without this the hearts of all men are fat, their ears heavy, and their
   eyes sealed, that they can neither hear, nor perceive, nor understand
   the mysteries of the kingdom of God.

   These things belong unto the work of the Holy Spirit upon our minds (as
   also sundry other instances might be given unto the same purpose) in
   our illumination, or his enabling of us rightly to understand the mind
   of God in the Scripture. But whereas whoever is thus by him graciously
   prepared and disposed shall be taught in the knowledge of the will of
   God, so far as he is concerned to know it in point of duty, if so be he
   abide in the ordinary use of outward means, so there are sundry other
   things necessary unto the attaining of farther useful degrees of this
   knowledge and understanding, whereof I shall treat afterward.
     __________________________________________________________________

   [149] Horat. Od. lib. i. 3, 25.

   [150] See vol iii. of the author's works. -- Ed.

   [151] See vol. vii. of his works. -- Ed.
     __________________________________________________________________

Chapter VI.

   The work of the Holy Spirit in the composing and disposal of the
   Scripture as a means of sacred illumination -- The perspicuity of the
   Scripture unto the understanding of the mind of God declared and
   vindicated.

   There is yet another part of the work of the Holy Spirit with respect
   unto the illumination of our minds, which must also be inquired into,
   and this concerneth the Scripture itself; for this he hath so given out
   and so disposed of as that it should be a moral way or means for the
   communication of divine revelations unto the minds of men; for this
   also is an effect of his infinite wisdom and care of the church.
   Designing to enlighten our minds with the knowledge of God, he prepared
   apt instruments for that end. That, therefore, which we shall declare
   on this head of our discourse is, That the Holy Spirit of God hath
   prepared and disposed of the Scripture so as it might be a most
   sufficient and absolutely perfect way and means of communicating unto
   our minds that saving knowledge of God and his will which is needful
   that we may live unto him, and come unto the enjoyment of him in his
   glory. And here sundry things must be observed.

   First, The Holy Spirit hath not in the Scripture reduced and disposed
   its doctrines or supernatural truths into any system, order, or method.
   Into such a method are the principal of them disposed in our catechisms
   and systems of divinity, creeds, and confessions of faith; for whereas
   the doctrinal truths of the Scripture have a mutual respect unto and
   dependence on one another, they may be disposed into such an order, to
   help the understandings and the memories of men. There is, indeed, in
   some of the epistles of Paul, especially that unto the Romans, a
   methodical disposition of the most important doctrines of the gospel,
   and from thence are the best methods of our teaching borrowed; but in
   the whole Scripture there is no such thing aimed at. It is not
   distributed into common-places, nor are all things concerning the same
   truth methodically disposed under the same head, but its contexture and
   frame are quite of another nature. From this consideration some think
   they have an advantage to charge the Scripture with obscurity, and do
   thereon maintain that it was never intended to be such a revelation of
   doctrines as should be the rule of our faith. "Had it been so, the
   truths to be believed would have been proposed in some order unto us,
   as a creed or confession of faith, that we might at once have had a
   view of them and been acquainted with them; but whereas they are now
   left to be gathered out of a collection of histories, prophecies,
   prayers, songs, letters or epistles, such as the Bible is composed of,
   they are difficult to be found, hard to be understood, and never
   perfectly to be learned." And, doubtless, the way fancied would have
   been excellent had God designed to effect in us only an artificial or
   methodical faith and obedience. But if we have a due regard unto the
   use of the Scripture and the ends of God therein, there is no weight in
   this objection; for, --

   1. It is evident that the whole of it consists in the advancement of
   men's own apprehensions and imaginations against the will and wisdom of
   God. It is a sufficient reason to prove this the absolutely best way
   for the disposal of divine revelations, because God hath made use of
   this and no other. One, indeed, is reported to have said that had he
   been present at the creation of the universe, he would have disposed
   some things into a better order than what they are in! for "vain man
   would be wise, though he be born like the wild ass's colt." And no
   wiser or better are the thoughts that the revelations of supernatural
   truths might have been otherwise disposed of, with respect unto the end
   of God, than as they are in the Scripture. God puts not such value upon
   men's accurate methods as they may imagine them to deserve, nor are
   they so subservient unto his ends in the revelation of himself as they
   are apt to fancy; yea, ofttimes when, as they suppose, they have
   brought truths unto the strictest propriety of expression, they lose
   both their power and their glory. Hence is the world filled with so
   many lifeless, sapless, graceless, artificial declarations of divine
   truth in the schoolmen and others. We may sooner squeeze water out of a
   pumice-stone than one drop of spiritual nourishment out of them. But
   how many millions of souls have received divine light and consolation,
   suited unto their condition, in those occasional occurrences of truth
   which they meet withal in the Scripture, which they would never have
   obtained in those wise, artificial disposals of them which some men
   would fancy! Truths have their power and efficacy upon our minds, not
   only from themselves, but from their posture in the Scripture. There
   are they placed in such aspects towards, in such conjunctions one with
   another, as that their influences on our minds do greatly depend
   thereon He is no wise man, nor exercised in those things, who would
   part with any one truth out of its proper place where the Holy Spirit
   hath disposed and fixed it. The psalmist saith of God's testimonies
   they are 'nsy tsty?, the men of my counsel," Ps. cxix. 24; and no man
   will make choice of a counsellor all whose wisdom consists in sayings
   and rules cast into a certain order and method. He alone is a good
   counsellor who, out of the largeness and wisdom of his own heart and
   mind, can give advice according unto all present occasions and
   circumstances. Such counsellors are the testimonies of God. Artificial
   methodizing of spiritual truths may make men ready in notions, cunning
   and subtile in disputations; but it is the Scripture itself that is
   able to "make us wise unto salvation."

   2. In the writing and composing of the holy Scripture, the Spirit of
   God had respect unto the various states and conditions of the church.
   It was not given for the use of one age or season only, but for all
   generations, -- for a guide in faith and obedience from the beginning
   of the world to the end of it. And the state of the church was not
   always to be the same, neither in light, knowledge, nor worship. God
   had so disposed of things in the eternal counsel of his will that it
   should be carried on by various degrees of divine revelation unto its
   perfect estate. Hereunto is the revelation of his mind in the Scripture
   subservient and suited, Heb. i. 1. If all divine truths had from the
   first been stated and fixed in a system of doctrines, the state of the
   church must have been always the same; which was contrary unto the
   whole design of divine wisdom in those things.

   3. Such a systematical proposal of doctrines, truths, or articles of
   faith, as some require, would not have answered the great ends of the
   Scripture itself. All that can be supposed of benefit thereby is only
   that it would lead us more easily into a methodical comprehension of
   the truths so proposed; but this we may attain, and not be rendered one
   jot more like unto God thereby. The principal end of the Scripture is
   of another nature. It is, to beget in the minds of men faith, fear,
   obedience, and reverence of God, -- to make them holy and righteous;
   and those such as have in themselves various weaknesses, temptations,
   and inclinations unto the contrary, which must be obviated and subdued.
   Unto this end every truth is disposed of in the Scripture as it ought
   to be. If any expect that the Scripture should be written with respect
   unto opinions, notions, and speculations, to render men skilful and
   cunning in them, able to talk and dispute about all things and nothing,
   they are mistaken. It is given us to make us humble, holy, wise in
   spiritual things; to direct us in our duties, to relieve us against
   temptations, to comfort us under troubles, to make us to love God and
   to live unto him, in all that variety of circumstances, occasions,
   temptations, trials, duties, which in this world we are called unto.
   Unto this end there is a more glorious power and efficacy in one
   epistle, one psalm, one chapter, than in all the writings of men,
   though they have their use also. He that hath not experience hereof is
   a stranger unto the power of God in the Scripture. Sometimes the design
   and scope of the place, sometimes the circumstances related unto,
   mostly that spirit of wisdom and holiness which evidenceth itself in
   the whole, do effectually influence our minds; yea, sometimes an
   occasional passage in a story, a word or expression, shall contribute
   more to excite faith and love in our souls than a volume of learned
   disputations. It doth not argue, syllogies, or allure the mind; but it
   enlightens, persuades, constrains the soul unto faith and obedience.
   This it is prepared for and suited unto.

   4. The disposition of divine revelations in the Scripture is also
   subservient unto other ends of the wisdom of God towards the church.
   Some of them may be named:--

   (1.) To render useful and necessary the great ordinance of the
   ministry. God hath not designed to instruct and save his church by any
   one outward ordinance only. The ways and means of doing good unto us,
   so as that all may issue in his own eternal glory, are known unto
   infinite wisdom only. The institution of the whole series and complex
   of divine ordinances is no otherwise to be accounted for but by a
   regard and submission thereunto. Who can deny but that God might both
   have instructed, sanctified, and saved us, without the use of some or
   all of those institutions which he hath obliged us unto? His infinitely
   wise will is the only reason of these things. And he will have every
   one of his appointments, on which he hath put his name, to be honoured.
   Such is the ministry. A means this is not coordinate with the
   Scripture, but subservient unto it; and the great end of it is, that
   those who are called thereunto, and are furnished with gifts for the
   discharge of it, might diligently" search the Scriptures," and teach
   others the mind of God revealed therein. It was, I say, the will of God
   that the church should ordinarily be always under the conduct of such a
   ministry; and his will it is that those who are called thereunto should
   be furnished with peculiar spiritual gifts, for the finding out and
   declaration of the truths that are treasured up in the Scripture, unto
   all the ends of divine revelation. See Eph. iv. 11-16; 2 Tim. iii.
   14-17. The Scripture, therefore, is such a revelation as doth suppose
   and make necessary this ordinance of the ministry, wherein and whereby
   God will also be glorified. And it were well if the nature and duties
   of this office were better understood than they seem to be. God hath
   accommodated the revelation of himself in the Scripture with respect
   unto them; and those by whom the due discharge of this office is
   despised or neglected do sin greatly against the authority, wisdom, and
   love of God; and those do no less by whom it is assumed but not rightly
   understood or not duly improved.

   But it may be said, "Why did not the Holy Ghost dispose of all things
   so plainly in the Scripture that every individual person might have
   attained the knowledge of them without the use of this ministry?" I
   answer, -- It is a proud and foolish thing to inquire for any reasons
   of the ways and works of God antecedent unto his own will. "He worketh
   all things according to the counsel of his own will," Eph. i. 11; and
   therein are we to acquiesce. Yet we may see the wisdom of what he hath
   done; as herein, -- 1. He would glorify his own power, in working great
   effects by vile, weak means, 1 Cor. iii. 7; 2 Cor. iv. 7. 2. He did it
   to magnify his Son Jesus Christ in the communication of spiritual
   gifts, Acts ii. 33; Eph. iv. 8, 11, 12. 3. To show that in and by the
   work of his grace he designed not to destroy or contradict the
   faculties of our nature, which at first he created. He would work on
   them, and work a change in them, by means suited unto their
   constitution and nature; which is done in the ministry of the word, 2
   Cor. v. 18-20.

   (2.) The disposition of the Scripture respects the duty of all
   believers in the exercise of their faith and obedience. They know that
   all their light and direction, all their springs of spiritual strength
   and consolation, are treasured up in the Scripture; but, in the
   unspeakable variety of their occasions, they know not where every
   particular provision for these ends is stored. Hence it is their duty
   to meditate upon the word day and night; to "seek for wisdom as silver,
   and to search for it as for hid treasures," that they may "understand
   the fear of the Lord, and find the knowledge of God," Prov. ii. 3-5.
   And this being a duty whereunto the exercise of all graces is required,
   they are all improved thereby. The soul which is hereby engaged unto
   constant converse with God will thrive more in that which is the proper
   end of the Scripture, -- namely, "the fear of the Lord," -- than it
   could do under any other kind of teaching.

   (3.) A continual search into the whole Scripture, without a neglect of
   any part of it, is hereby rendered necessary. And hereby are our souls
   prepared on all occasions, and influenced in the whole course of our
   obedience; for the whole and every part of the word is blessed unto our
   good, according to the prayer of our Saviour, "Sanctify them through
   thy truth: thy word is truth," John xvii. 17. There is power put forth
   in and by every part and parcel of it unto our sanctification; and
   there is such a distribution of useful truths through the whole, that
   everywhere we may meet with what is prepared for us and suited unto our
   condition. It is to me no small argument of the divine original of the
   Scripture, and of the presence of God in it, that there is no thought
   of our hearts with respect unto the proper end of the Scripture, --
   that is, our living unto God so as to come unto the enjoyment of him,
   -- but that we shall find, at one time or other, a due adjustment of it
   therein, in one place or other.

   There can no frame befall the hearts of believers as unto spiritual
   things, whether it be as unto their thriving or decay, but there is a
   disposition of spiritual provision for it; and ofttimes we shall find
   it then opening itself when we least look for it. Powerful
   instructions, as unto our practice, do often arise out of
   circumstances, occasional words and expressions; all arguing an
   infinite wisdom in their provision, whereunto every future occurrence
   was in open view from eternity, and a present divine efficacy in the
   word's application of itself unto our souls. How often in the reading
   of it do we meet with, and are as it were surprised with, gracious
   words, that enlighten, quicken, comfort, endear, and engage our souls!
   How often do we find sin wounded, grace encouraged, faith excited, love
   inflamed, and this in that endless variety of inward frames and outward
   occasions which we are liable unto! I shall say with confidence, that
   he never was acquainted with the excellency of the Scripture, with its
   power and efficacy, in any holy experience, who is capable of fancying
   that divine revelations might have been disposed unto more advantage
   with respect unto our living unto God. And these things are sufficient
   for the removal of the objection before mentioned.

   Secondly, The Holy Spirit hath so disposed of the Scripture that the
   mind of God in all things concerning our faith and obedience, in the
   knowledge whereof our illumination doth consist, is clearly revealed
   therein. There needs no other argument to prove any thing not to belong
   unto our religion than that it is not revealed or appointed in the
   Scripture; no other to prove any truth not to be indispensably
   necessary unto our faith or obedience than that it is not clearly
   revealed in the Scripture. But in this assertion we must take along
   with us these two suppositions:--

   1. That we look on the Scripture and receive it not as the word of men,
   but as it is indeed, the word of the living God. If we look for that
   perspicuity and dearness in the expression of divine revelation which
   men endeavour to give unto the declaration of their minds in things
   natural, by artificial methods and order, by the application of words
   and terms invented and disposed of on purpose to accommodate what is
   spoken unto the common notions and reasonings of men, we may be
   mistaken; nor would it have become divine wisdom and authority to have
   made use of such methods, ways, or arts. There is that plainness and
   perspicuity in it which become the holy, wise God to make use of; whose
   words are to be received with reverence, with submission of mind and
   conscience unto his authority, and fervent prayer that we may
   understand his mind and do his will. Thus all things are made plain
   unto the meanest capacity; yet not so, but that if the most wise and
   learned do not see the characters of infinite divine wisdom on things
   that seem most obvious and most exposed unto vulgar apprehension, they
   have no true wisdom in them. In those very fords and appearing shallows
   of this river of God where the lamb may wade, the elephant may swim.
   Every thing in the Scripture is so plain as that the meanest believer
   may understand all that belongs unto his duty or is necessary unto his
   happiness; yet is nothing so plain but that the wisest of them all have
   reason to adore the depths and stores of divine wisdom in it. All
   apprehensions of the obscurity of the Scripture arise from one of these
   two causes:--

   (1.) That the minds of men are prepossessed with opinions, dogmas,
   principles, and practices in religion, received by tradition from their
   fathers; or have vehement and corrupt inclinations unto such ways,
   practices, and opinions, as suit their carnal reason and interest. It
   is no wonder if such persons conceive the Scripture dark and obscure;
   for they can neither find that in it which they most desire, nor can
   understand what is revealed in it, because opposite unto their
   prejudices, affections, and interests. The design of the Scripture is,
   to destroy that frame of mind in them which they would have
   established; and no man is to look for light in the Scripture to give
   countenance unto his own darkness.

   (2.) It will appear obscure unto all men who come to the reading and
   study of it in the mere strength of their own natural abilities; and,
   it may be, it is on this account that some have esteemed St Paul one of
   the obscurest writers that ever they read. Wherefore, as a book written
   in Greek or Hebrew must be obscure unto them who have no skill in these
   languages, so will the Scripture be unto all who are unfurnished with
   those spiritual preparations which are required unto the right
   understanding of it; for, --

   2. It is supposed, when we assert the clearness and perspicuity of the
   Scripture, that there is unto the understanding of it use made of that
   aid and assistance of the Spirit of God concerning which we do
   discourse. Without this the clearest revelations of divine supernatural
   things will appear as wrapped up in darkness and obscurity: not for
   want of light in them, but for want of light in us. Wherefore, by
   asserting the necessity of supernatural illumination for the right
   understanding of divine revelation, we no way impeach the perspicuity
   of the Scripture. All things wherein our faith and obedience are
   concerned are clearly declared therein; howbeit when all is done, "the
   natural man receiveth not the things of the Spirit of God, neither can
   he know them," until the eyes of his understanding be enlightened.

   3. The Holy Spirit hath so disposed the Scripture, that notwithstanding
   that perspicuity which is in the whole with respect unto its proper
   end, yet are there in sundry parts or passages of it, -- (1.) Tina
   dusnoeta, some things "hard to be understood;" and, (2.) Tina
   dusermeneuta, some things "hard to be uttered or interpreted." The
   former are the things themselves, which are so in their own nature; the
   latter are so from the manner of their declaration.

   (1.) There are in the Scripture tina dusnoeta, things deep, wonderful,
   mysterious, such as in their own nature do absolutely exceed the whole
   compass of our understanding or reason, as unto a full and perfect
   comprehension of them. Nor ought it to be strange unto any that sundry
   divine revelations should be of things in their own nature
   incomprehensible; for as unto us, many earthly and natural things are
   so, as David affirms concerning the forming of our natures in the womb,
   Ps. cxxxix. 5, 6, 14-16. And our Saviour assures us that heavenly
   things are much more above our comprehension than earthly, John iii.
   12. Such as these are, the Trinity, or the subsistence of one single
   divine nature in three persons; the incarnation of Christ, or the
   assumption of our human nature into personal union and subsistence with
   the Son of God; the eternal decrees of God, their nature, order,
   causes, and effects; the resurrection of the dead; the manner of the
   operations of the Holy Spirit in forming the new creature in us, and
   sundry others. Our rational faculties in their utmost improvement in
   this world, and under the highest advantage they are capable of by
   spiritual light and grace, are not able, with all their searchings, to
   find out the Almighty unto perfection in these things. And in all
   disputes about the light of glory, -- as whether we shall be able
   thereby to behold the essence of God, to discern the depths of the
   mystery of the incarnation, and the like, -- men do but "darken counsel
   by words without knowledge," and talk of what they neither do nor can
   understand. But yet the wisdom of the Holy Spirit hath in these two
   ways provided that we shall not suffer from our own weakness:--

   [1.] In that whatever is necessary for us to believe concerning these
   things is plainly and clearly revealed in the Scripture, and that
   revelation declared in such propositions and expressions as are obvious
   unto our understandings. And he who thinks we can believe nothing as
   unto its truth but what we can comprehend as unto its nature overthrows
   all faith and reason also; and propositions may be clear unto us in
   their sense, when their subject-matter is incomprehensible. For
   instance, consider the incarnation of the Son of God, and the
   hypostatical union therein of the divine and human natures; it is a
   thing above our reason and comprehension: but in the Scripture it is
   plainly asserted and declared that "the Word, which was God, and was
   with God," was "made flesh;" that "God was manifest in the flesh;" that
   "the Son of God was made of a woman, made under the law;" that "he took
   on him the seed of Abraham;" that "he came of the Jews according to the
   flesh," and "is over all, God blessed for ever;" and that so "God
   redeemed his church with his own blood." Thus plainly and perspicuously
   is this great matter, as it is the object of our faith, as it is
   proposed unto us to be believed, declared and expressed unto us. If any
   one shall now say that he will not believe that to be the sense of
   these expressions which the words do plainly and undeniably manifest so
   to be, and are withal incapable of any other sense or construction,
   because he cannot understand or comprehend the thing itself which is
   signified thereby, it is plainly to say that he will believe nothing on
   the authority and veracity of God revealing it, but what he can
   comprehend by his own reason that he will believe; which is to
   overthrow all faith divine. The reason of our believing, if we believe
   at all, is God's revelation of the truth, and not our understanding of
   the nature of the things revealed. Thereinto is our faith resolved,
   when our reason reacheth not unto the nature and existence of the
   things themselves. And the work of the Spirit it is to bring into
   captivity unto the obedience of the faith every thought that might
   arise from our ignorance, or the impotency of our minds to comprehend
   the things to be believed. And that new religion of Socinianism, which
   pretends to reduce all to reason, is wholly built upon the most
   irrational principle that ever befell the minds of men. It is this
   alone: "What we cannot comprehend in things divine and infinite, as
   unto their own nature, that we are not to believe in their revelation."
   On this ground alone do the men of that persuasion reject the doctrine
   of the Trinity, of the incarnation of the Son of God, of the
   resurrection of the dead, and the like mysteries of faith. Whatever
   testimony the Scripture gives unto them, because their reason cannot
   comprehend them, they profess they will not believe them; -- a
   principle wild and irrational, and which leads unto atheism, seeing the
   being of God itself is absolutely incomprehensible.

   [2.] That degree of knowledge which we can attain in and about these
   things is every way sufficient with respect unto the end of the
   revelation itself. If they were so proposed unto us as that, if we
   could not fully comprehend them, we should have no benefit or advantage
   by them, the revelation itself would be lost, and the end of God
   frustrated therein. But this could not become divine wisdom and
   goodness, to make such propositions unto us: for this defect ariseth
   not from any blamable depravation of our nature as corrupted, but from
   the very essence and being of it as created; for being finite and
   limited, it cannot perfectly comprehend things infinite. But whatever
   believers are able to attain unto, in that variety of the degrees of
   knowledge which in their several circumstances they do attain, is
   sufficient unto the end whereunto it is designed; that is, sufficient
   to ingenerate, cherish, increase, and preserve faith, and love, and
   reverence, with holy obedience, in them, in such a way and manner as
   will assuredly bring them unto the end of all supernatural revelation
   in the enjoyment of God.

   (2.) There are in the Scripture tina dusermeneuta, some things that are
   "hard to be interpreted;" not from the nature of the things revealed,
   but from the manner of their revelation. Such are many allegories,
   parables, mystical stories, allusions, unfulfilled prophecies and
   predictions, references unto the then present customs, persons, and
   places, computation of times, genealogies, the signification of some
   single words seldom or but once used in the Scripture, the names of
   divers birds and beasts unknown to us. Such things have a difficulty in
   them from the manner of their declaration; and it is hard to find out,
   and it may be in some instances impossible, unto any determinate
   certainty, the proper, genuine sense of them in the places where they
   occur. But herein also we have a relief provided, in the wisdom of the
   Holy Spirit in giving the whole Scripture for our instruction, against
   any disadvantage unto our faith or obedience; for, --

   [1.] Whatever is so delivered in any place, if it be of importance for
   us to know and believe, as unto the ends of divine revelation, it is in
   some other place or places unveiled and plainly declared; so that we
   may say of it as the disciples said unto our Saviour, "Lo, now he
   speaketh plainly, and not in parables." There can be no instance given
   of any obscure place or passage in the Scripture, concerning which a
   man may rationally suppose or conjecture that there is any doctrinal
   truth requiring our obedience contained in it, which is not elsewhere
   explained. And there may be several reasons why the Holy Spirit chose
   to express his mind at any time in such ways as had so much obscurity
   attending of them:--

   1st. As for types, allegories, mystical stories, and obscure
   predictions, he made use of them under the Old Testament on purpose to
   draw a veil over the things signified in them, or the truths taught by
   them; for the church was not yet to be acquainted with the clear
   knowledge of the things concerning Jesus Christ and his mediation. They
   had not so much as a perfect image of the things themselves, but only
   an obscure shadow or representation of good things to come, Heb. x. 1.
   To have given unto them a full and clear revelation of all divine
   truths would have cast the whole design of God for the various states
   of the church, and the accomplishment of the great work of his grace
   and love, into disorder. It was not hard, then, for the church to be
   taught of old in types and allegories; but it was much grace and mercy
   that through them the light of the Sun of Righteousness so far beamed
   on them as enabled them comfortably to wait "until the day did break
   and the shadows flee away," as Cant. iv. 6. The fullness and glory of
   the revelation of grace and truth was reserved for Jesus Christ. God
   did them no wrong, but reserved "better things for us," Heb. xi. 40.

   2dly. Whatever seems yet to be continued under any obscurity of
   revelation is so continued for the exercise of our faith, diligence,
   humility, and dependence on God, in our inquiries into them. And
   suppose we do not always attain precisely unto the proper and peculiar
   intendment of the Holy Spirit in them, as we can never search out his
   mind unto perfection, yet are there so many and great advantages to be
   obtained by the due exercise of those graces in the study of the word,
   that we can be no losers by any difficulties we can meet withal. The
   rule in this case is, That we affix no sense unto any obscure or
   difficult passage of Scripture but what is materially true and
   consonant unto other express and plain testimonies. For men to raise
   peculiar senses from such places, not confirmed elsewhere, is a
   dangerous curiosity.

   3dly. As to sundry prophecies of future revolutions in the church and
   the world, like those in the Revelation, there was an indispensable
   necessity of giving them out in that obscurity of allegorical
   expressions and representations wherein we find them; for I could
   easily manifest that as the clear and determinate declaration of future
   events in plain historical expressions is contrary to the nature of
   prophecy, so in this case it would have been a means of bringing
   confusion on the works of God in the world, and of turning all men out
   of the way of their obedience. Their present revelation is sufficient
   to guide the faith and regulate the obedience of the church, so far as
   they are concerned in them.

   4thly. Some things are in the Scripture disposed on purpose that evil,
   perverse, and proud men may stumble and fall at them, or be farther
   hardened in their unbelief and obstinacy. So our Lord Jesus Christ
   affirms that he spake unto the stubborn Jews in parables that they
   might not understand. And whereas "there must be heresies, that they
   which are approved may be made manifest," 1 Cor. xi. 19; and some are
   "of old ordained to this condemnation," Jude 4; some things are so
   declared that from them proud, perverse, and wrangling spirits may take
   occasion to "wrest them unto their own destruction." The truths of
   Christ as well as his person are appointed to be a "stone of stumbling
   and a rock of offence," yea, "a gin and a snare" unto many. But this,
   humble, teachable believers are not concerned in.

   [2.] The Holy Spirit hath given us a relief in this matter, by
   supplying us with a rule of the interpretation of Scripture, which
   whilst we sincerely attend unto we are in no danger of sinfully
   corrupting the word of God, although we should not arrive unto its
   proper meaning in every particular place; and this rule is, the analogy
   or "proportion of faith." [152] "Let him that prophesieth," saith the
   apostle, -- that is, expoundeth the Scripture in the church, -- "do it
   according to the proportion of faith," Rom. xii. 6. And this analogy or
   "proportion of faith" is what is taught plainly and uniformly in the
   whole Scripture as the rule of our faith and obedience. When men will
   engage their inquiries into parts of the Scripture mystical,
   allegorical, or prophetical, aiming to find out, it may be, things new
   and curious, without a constant regard unto this analogy of faith, it
   is no wonder if they wander out of the way and err concerning the
   truth, as many have done on that occasion. And I cannot but declare my
   detestation of those bold and curious conjectures which, without any
   regard unto the rule of prophecy, many have indulged themselves in on
   obscure passages in the Scripture. But now suppose a man brings no
   preconceived sense or opinion of his own unto such places, seeking
   countenance thereunto from them, which is the bane of all
   interpretation of the Scripture; suppose him to come in some measure
   prepared with the spiritual qualifications before mentioned, and in all
   his inquiries to have a constant due regard unto the analogy of faith,
   so as not to admit of any sense which interfereth with what is
   elsewhere plainly declared, -- such a person shall not miss of the mind
   of the Holy Spirit, or if he do, shall be assuredly preserved from any
   hurtful danger in his mistakes: for there is that mutual relation one
   to another, yea, that mutual in-being of all divine truths, in their
   proposal and revelation in the Scripture, as that every one of them is
   after a sort in every place, though not properly and peculiarly, yet by
   consequence and coherence. Wherefore, although a man should miss of the
   first proper sense of any obscure place of Scripture, which, with all
   our diligence, we ought to aim at, yet, whilst he receiveth none but
   what contains a truth agreeable unto what is revealed in other places,
   the error of his mind neither endangereth his own faith or obedience
   nor those of any others.

   [3.] For those things which are peculiarly difficult, as genealogies,
   chronological computations of time, and the like, which are accidental
   unto the design of the Scripture, those who are able so to do, unto
   their own edification or that of others, may exercise themselves
   therein, but by all others the consideration of them in particular may
   be safely omitted.

   And these are the heads of the work of the Holy Spirit on our minds and
   on the Scriptures, considered distinctly and apart, with reference unto
   the right understanding of the mind of God in them. By the former sort,
   our minds are prepared to understand the Scripture; and by the latter,
   Scripture is prepared and suited unto our understandings. There yet
   remains the consideration of what he doth, or what help he affords unto
   us, in the actual application of our minds unto the understanding and
   interpretation of the word; and this respecteth the means which we are
   to make use of unto that end and purpose; and these also shall be
   briefly declared.
     __________________________________________________________________

   [152] There seems a general agreement among modern critics that this
   expression of the apostle is not susceptible of the meaning which is
   here attached to it. It does not refer to any rule according to which
   we are to try a doctrine by its harmony with the system of divine truth
   as a whole (although the rule itself is sound and valuable); but the
   passage simply means that a man is to preach or prophesy "according to
   the measure of his faith," -- the mepron pisteos of which the apostle
   had been speaking in verse 3. -- Ed.
     __________________________________________________________________

Chapter VII.

   Means to be used for the right understanding of the mind of God in the
   Scripture -- Those which are prescribed in a way of duty.

   The means to be used for the right understanding and interpretation of
   the Scripture are of two sorts:-- I. That which is general and
   absolutely necessary. II. Such as consist in the due improvement
   thereof.

   I. The first is diligent reading of the Scripture, with a sedate,
   rational consideration of what we read. Nothing is more frequently
   commended unto us; and, not to insist on particular testimonies, the
   whole 119th Psalm is spent in the declaration of this duty, and the
   benefits which are attained thereby. Herein consists the first natural
   exercise of our minds in order unto the understanding of it. So the
   eunuch read and pondered on the prophecy of Isaiah, though of himself
   he could not attain the understanding of what he read, Acts viii. 30,
   31. Either reading, or that which is equivalent thereunto, is that
   whereby we do, and without which it is impossible we should, apply our
   minds to know what is contained in the Scriptures; and this is that
   which all other means are designed to render useful. Now, by this
   reading I understand that which is staid, sedate, considerative, with
   respect unto the end aimed at; reading attended with a due
   consideration of the things read, inquiry into them, meditation on
   them, with a regard unto the design and scope of the place, with all
   other advantages for the due investigation of the truth.

   Frequent reading of the word more generally and cursorily, whereunto
   all Christians ought to be trained from their youth, 2 Tim. iii. 15,
   and which all closets and families should be acquainted withal, Deut.
   vi. 6-9, is of great use and advantage; and I shall, therefore, name
   some particular benefits which may be received thereby:--

   1. Hereby the minds of men are brought into a general acquaintance with
   the nature and design of the book of God; which some, to their present
   shame and future ruin, are prodigiously ignorant of.

   2. They who are exercised herein come to know distinctly what things
   are treated of in the particular books and passages of it; whilst
   others who live in a neglect of this duty scarce know what books are
   historical, what prophetical, or what doctrinal, in the whole Bible.

   3. Hereby they exercise themselves unto thoughts of heavenly things and
   a holy converse with God; if they bring along with them, as they ought,
   hearts humble and sensible of his authority in the word.

   4. Their minds are insensibly furnished with due conceptions about God,
   spiritual things, themselves, and their conditions; and their memories
   with expressions proper and meet to be used about them in prayer or
   otherwise.

   5. God oftentimes takes occasion herein to influence their souls with
   the efficacy of divine truth in particular, in the way of exhortation,
   reproof, instruction, or consolation; whereof all who attend diligently
   unto this duty have experience.

   6. They come, by "reason of use," to have "their senses exercised to
   discern good and evil;" so that if any noxious or corrupt sense of any
   place of the Scripture be suggested unto them, they have in readiness
   wherewith to oppose it from other places from whence they are
   instructed in the truth.

   And many other advantages there are which men may reap from the consent
   reading of the Scripture; which I therefore reckon as a general means
   of coming to the knowledge of the mind of God therein. But this is not
   that which at present I especially intend. Wherefore, --

   By this reading of the Scripture I mean the studying of it, in the use
   of means, to come to a due understanding of it in particular places;
   for it is about the means of the solemn interpretation of the Scripture
   that we now inquire. Hereunto, I say, the general study of the whole,
   and in particular the places to be interpreted, is required. It may
   seem altogether needless and impertinent to give this direction for the
   understanding of the mind of God in the Scripture, namely, that we
   should read and study it to that end; for who can imagine how it should
   be done otherwise? But I wish the practice of many, it may be, of the
   most, did not render this direction necessary; for in their design to
   come to the knowledge of spiritual things, the direct immediate study
   of the Scripture is that which they least of all apply themselves unto.
   Other writings they will read and study with diligence; but their
   reading of the Scripture is for the most part superficial, without that
   intension of mind and spirit, that use and application of means, which
   are necessary unto the understanding of it, as the event doth manifest.
   It is the immediate study of the Scripture that I intend. And hereunto
   I do refer, -- 1. A due consideration of the analogy of faith always to
   be retained; 2. A due examination of the design and scope of the place;
   3. A diligent observation of antecedents and consequents; with all
   those general rules which are usually given as directions in the
   interpretation of the Scripture. This, therefore, in the diligent
   exercise of our minds and reasons, is the first general outward means
   of knowing the mind of God in the Scripture and the interpretation
   thereof.

   II. The means designed for the improvement hereof, or our profitable
   use of it, are of three sorts:-- 1. Spiritual; 2. Disciplinary; 3.
   Ecclesiastical. Some instances on each head will farther clear what I
   intend.

   First. 1. The first thing required as a spiritual means is prayer. I
   intend fervent and earnest prayer for the assistance of the Spirit of
   God revealing the mind of God, as in the whole Scripture, so in
   particular books and passages of it. I have proved before that this is
   both enjoined and commanded unto us by the practice of the prophets and
   apostles. And this also, by the way, invincibly proves that the due
   investigation of the mind of God in the Scripture is a work above the
   utmost improvement of natural reason, with all outward advantages
   whatsoever; for were we sufficient of ourselves, without immediate
   divine aid and assistance, for this work, why do we pray for them? with
   which argument the ancient church perpetually urged the Pelagians as to
   the necessity of saving grace. And it may be justly supposed that no
   man who professeth himself a Christian can be so forsaken of all
   sobriety as once to question whether this be the duty of every one who
   hath either desire or design to attain any real knowledge of the will
   of God in the Scripture. But the practical neglect of this duty is the
   true reason why so many that are skilful enough in the disciplinary
   means of knowledge are yet such strangers to the true knowledge of the
   mind of God. And this prayer is of two sorts:--

   (1.) That which respects the teaching of the Spirit in general, whereby
   we labour in our prayers that he would enlighten our minds and lead us
   into the knowledge of the truth, according to the work before
   described. The importance of this grace unto our faith and obedience,
   the multiplied promises of God concerning it, our necessity of it from
   our natural weakness, ignorance, and darkness, should render it a
   principal part of our daily supplications. Especially is this incumbent
   on them who are called in an especial manner to "search the Scriptures"
   and to declare the mind of God in them unto others. And great are the
   advantages which a conscientious discharge of this duty, with a due
   reverence of God, brings along with it. Prejudices, preconceived
   opinions, engagements by secular advantages, false confidences,
   authority of men, influences from parties and societies, will be all
   laid level before it, at least be gradually exterminated out of the
   minds of men thereby. And how much the casting out of all this "old
   leaven" tends to prepare the mind for, and to give it a due
   understanding of, divine revelations, hath been proved before. I no way
   doubt but that the rise and continuance of all those enormous errors
   which so infest Christian religion, and which many seek so sedulously
   to confirm from the Scripture itself, are in a great measure to be
   ascribed unto the corrupt affections, with the power of tradition and
   influences of secular advantages; which cannot firm their station in
   the minds of them who are constant, sincere suppliants at the throne of
   grace to be taught of God what is his mind and will in his word, for it
   includes a prevailing resolution sincerely to receive what we are so
   instructed in, whatever effects it may have upon the inward or outward
   man. And this is the only way to preserve our souls under the
   influences of divine teachings and the irradiation of the Holy Spirit;
   without which we can neither learn nor know any thing as we ought. I
   suppose, therefore, this may be fixed on as a common principle of
   Christianity, namely, that constant and fervent prayer for the divine
   assistance of the Holy Spirit is such an indispensable means for the
   attaining the knowledge of the mind of God in the Scripture as that
   without it all others will not be available.

   Nor do I believe that any one who doth and can thus pray as he ought,
   in a conscientious study of the word, shall ever be left unto the final
   prevalency of any pernicious error or the ignorance of any fundamental
   truth. None utterly miscarry in the seeking after the mind of God but
   those who are perverted by their own corrupt minds. Whatever appearance
   there be of sincerity and diligence in seeking after truth, if men
   miscarry therein, it is far more safe to judge that they do so either
   through the neglect of this duty or indulgence unto some corruption of
   their hearts and minds, than that God is wanting to reveal himself unto
   those that diligently seek him. And there are unfailing grounds of this
   assurance; for, -- [1.] Faith exercised in this duty will work out all
   that "filthiness and superfluity of naughtiness" which would hinder us
   so to "receive with meekness the ingrafted word" as that it should
   "save our souls." [2.] It will work in the mind those gracious
   qualifications of humility and meekness, whereunto the teachings of God
   are promised in an especial manner, as we have showed. And, [3.] Our
   Saviour hath assured us that his heavenly Father will "give the Holy
   Spirit unto them that ask him," Luke xi. 13. Neither is any
   supplication for the Holy Spirit more acceptable unto God than that
   which designs the knowledge of his mind and will that we may do them.
   [4.] All those graces which render the mind teachable and meet unto the
   reception of heavenly truths are kept up unto a due exercise therein.
   If we deceive not ourselves in these things we cannot be deceived; for
   in the discharge of this duty those things are learned in their power
   whereof we have the notion only in other means of instruction. And
   hereby whatever we learn is so fixed upon our minds, possesseth them
   with such power, transforming them into the likeness of it, as that
   they are prepared for the communication of farther light, and increases
   in the degrees of knowledge.

   Nor can it be granted, on the other hand, that any sacred truth is
   learned in a due manner, whatever diligence be used in its acquisition,
   or that we can know the mind of God in the Scripture in any thing as we
   ought, when the management of all other means which we make use of unto
   that end is not committed unto the hand of this duty. The apostle,
   desiring earnestly that those unto whom he wrote, and whom he
   instructed in the mysteries of the gospel, might have a due spiritual
   understanding of the mind of God as revealed and taught in them, prays
   with all fervency of mind that they might have a communication of "the
   Spirit of wisdom and revelation" from above, to enable them thereunto,
   Eph. i. 16-19, iii. 15-19; for without this he knew it could not be
   attained. That which he did for them we are obliged to do for
   ourselves. And where this is neglected, especially considering that the
   supplies of the Spirit unto this purpose are confined unto them that
   ask him, there is no ground of expectation that any one should ever
   learn the saving knowledge of the mind of God in a due manner.

   I shall, therefore, fix this assertion as a sacred truth: Whoever, in
   the diligent and immediate study of the Scripture to know the mind of
   God therein so as to do it, doth abide in fervent supplications, in and
   by Jesus Christ, for supplies of the Spirit of grace, to lead him into
   all truth, to reveal and make known unto him the truth as it is in
   Jesus, to give him an understanding of the Scriptures and the will of
   God therein, he shall be preserved from pernicious errors, and attain
   that degree in knowledge as shall be sufficient unto the guidance and
   preservation of the life of God in the whole of his faith and
   obedience. And more security of truth there is herein than in men's
   giving themselves up unto any other conduct in this world whatever. The
   goodness of God, his faithfulness in being the "rewarder of them that
   diligently seek him," the command of this duty unto this end, the
   promises annexed unto it, with the whole nature of religion, do give us
   the highest security herein. And although these duties cannot but be
   accompanied with a conscientious care and fear of errors and mistakes,
   yet the persons that are found in them have no ground of troublesome
   thoughts or fearful suspicions that they shall be deceived or fail in
   the end they aim at.

   (2.) Prayer respects particular occasions, or especial places of
   Scripture, whose exposition or interpretation we inquire after. This is
   the great duty of a faithful interpreter, that which in, with, and
   after, the use of all means, he betakes himself unto. An experience of
   divine guidance and assistance herein is that which unto some is
   invaluable, however by others it be despised. But shall we think it
   strange for a Christian, when, it may be after the use of all other
   means, he finds himself at a loss about the true meaning and intention
   of the Holy Spirit in any place or text of Scripture, to betake himself
   in a more than ordinary manner unto God by prayer, that he would by his
   Spirit enlighten, guide, teach, and so reveal the truth unto him? or
   should we think it strange that God should hear such prayers, and
   instruct such persons in the secrets of his covenant? God forbid there
   should be such atheistical thoughts in the minds of any who would be
   esteemed Christians! Yea, I must say, that for a man to undertake the
   interpretation of any part or portion of Scripture in a solemn manner,
   without invocation of God to be taught and instructed by his Spirit, is
   a high provocation of him; nor shall I expect the discovery of truth
   from any one who so proudly and ignorantly engageth in a work so much
   above his ability to manage. I speak this of solemn and stated
   interpretations; for otherwise a "scribe ready furnished for the
   kingdom of God" may, as he hath occasion, from the spiritual light and
   understanding wherewith he is endued, and the stores he hath already
   received, declare the mind of God unto the edification of others. But
   this is the first means to render our studying of the Scripture useful
   and effectual unto the end aimed at.

   This, as was said, is the sheet-anchor of a faithful expositor of the
   Scripture, which he betakes himself unto in all difficulties; nor can
   he without it be led into a comfortable satisfaction that he hath
   attained the mind of the Holy Ghost in any divine revelation. When all
   other helps fail, as he shall in most places find them to do, if he be
   really intent on the disquisition of truth, this will yield him his
   best relief. And so long as this is attended unto, we need not fear
   farther useful interpretations of the Scripture, or the several parts
   of it, than as yet have been attained unto by the endeavours of others;
   for the stores of truth laid up in it are inexhaustible, and hereby
   will they be opened unto those that inquire into them with humility and
   diligence. The labours of those who have gone before us are of
   excellent use herein, but they are yet very far from having discovered
   the depths of this vein of wisdom; nor will the best of our endeavours
   prescribe limits and bounds to them that shall come after us. And the
   reason why the generality of expositors go in the same track one after
   another, seldom passing beyond the beaten path of former endeavours,
   unless it be in some excursions of curiosity, is the want of giving up
   themselves unto the conduct of the Holy Spirit in the diligent
   performance of this duty.

   2. Readiness to receive impressions from divine truths as revealed unto
   us, conforming our minds and hearts unto the doctrine made known, is
   another means unto the same end. This is the first end of all divine
   revelations, of all heavenly truths, namely, to beget the image and
   likeness of themselves in the minds of men, Rom. vi. 17, 2 Cor. iii.
   18; and we miss our aim if this be not the first thing we intend in the
   study of the Scripture. It is not to learn the form of the doctrine of
   godliness, but to get the power of it implanted in our souls. And this
   is an eminent means of our making a progress in the knowledge of the
   truth. To seek after mere notions of truth, without an endeavour after
   an experience of its power in our hearts, is not the way to increase
   our understanding in spiritual things. He alone is in a posture to
   learn from God who sincerely gives up his mind, conscience, and
   affections to the power and rule of what is revealed unto him. Men may
   have in their study of the Scripture other ends also, as the profit and
   edification of others; but if this conforming of their own souls unto
   the power of the word be not fixed in the first place in their minds,
   they do not strive lawfully nor will be crowned. And if at any time,
   when we study the word, we have not this design expressly in our minds,
   yet if, upon the discovery of any truth, we endeavour not to have the
   likeness of it in our own hearts, we lose our principal advantage by
   it.

   3. Practical obedience in the course of our walking before God is
   another means unto the same end. The gospel is the "truth which is
   according unto godliness," Tit. i. 1; and it will not long abide with
   any who follow not after godliness according unto its guidance and
   direction. Hence we see so many lose that very understanding which they
   had of the doctrines of it, when once they begin to give up themselves
   to ungodly lives. The true notion of holy, evangelical truths will not
   live, at least not flourish, where they are divided from a holy
   conversation. As we learn all to practice, so we learn much by
   practice. There is no practical science which we can make any great
   improvement of without an assiduous practice of its theorems; much less
   is wisdom, such as is the understanding of the mysteries of the
   Scripture, to be increased, unless a man be practically conversant
   about the things which it directs unto.

   And hereby alone we can come unto the assurance that what we know and
   learn is indeed the truth. So our Saviour tells us that "if any man do
   the will of God, he shall know of the doctrine whether it be of God,"
   John vii. 17. Whilst men learn the truth only in the notion of it,
   whatever conviction of its being so it is accompanied withal, they will
   never attain stability in their minds concerning it, nor come to the
   full assurance of understanding, unless they continually exemplify it
   in their own obedience, doing the will of God. This is that which will
   give them a satisfactory persuasion of it. And hereby will they be led
   continually into farther degrees of knowledge; for the mind of man is
   capable of receiving continual supplies in the increase of light and
   knowledge whilst it is in this world, if so be they are improved unto
   their proper end in obedience unto God. But without this the mind will
   be quickly stuffed with notions, so that no streams can descend into it
   from the fountain of truth.

   4. A constant design for growth and a progress in knowledge, out of
   love to the truth and experience of its excellency, is useful, yea,
   needful, unto the right understanding of the mind of God in the
   Scriptures. Some are quickly apt to think that they know enough, as
   much as is needful for them; some, that they know all that is to be
   known, or have a sufficient comprehension of all the counsels of God as
   revealed in the Scripture, or, as they rather judge, of the whole body
   of divinity, in all the parts of it, which they may have disposed into
   an exact method with great accuracy and skill. No great or useful
   discoveries of the mind of God shall I expect from such persons.
   Another frame of heart and spirit is required in them who design to be
   instructed in the mind of God, or to learn it in the study of the
   Scripture. Such persons look upon it as a treasury of divine truths,
   absolutely unfathomable by any created understanding. The truths which
   they do receive from thence, and comprehend according to their measure
   therein, they judge amiable, excellent, and desirable above all earthly
   things; for they find the fruit, benefit, and advantage of them, in
   strengthening the life of God in them, conforming their souls unto him,
   and communicating of his light, love, grace, and power unto them.

   This makes them with purpose of heart continually to press, in the use
   of all means, to increase in this wisdom, -- to grow in the knowledge
   of God and our Lord and Saviour Jesus Christ. They are pressing on
   continually unto that measure of perfection which in this life is
   attainable; and every new beam of truth whereby their minds are
   enlightened guides them into fresh discoveries of it. This frame of
   mind is under a promise of divine teaching: Hos. vi. 3, "Then shall we
   know, if we follow on to know the Lord." Prov. ii., "If thou criest
   after knowledge, and liftest up thy voice for understanding; if thou
   seekest her as silver, and searchest for her as for hid treasures; then
   shalt thou understand the fear of the Lord, and find the knowledge of
   God." When men live in a holy admiration of and complacency in God, as
   the God of truth, as the first infinite essential Truth, in whose
   enjoyment alone there is fullness of all satisfactory light and
   knowledge; when they adore the fullness of those revelations of himself
   which, with infinite wisdom, he hath treasured up in the Scriptures;
   when they find by experience an excellency, power, and efficacy in what
   they have attained unto; and, out of a deep sense of the smallness of
   their measures, of the meanness of their attainments, and how little a
   portion it is they know of God, do live in a constant design to abide
   with faith and patience in continual study of the word, and inquiries
   into the mind of God therein, -- they are in the way of being taught by
   him, and learning of his mind unto all the proper ends of its
   revelation.

   5. There are sundry ordinances of spiritual worship which God hath
   ordained as a means of our illumination, a religious attendance
   whereunto is required of them who intend to "grow in grace and in the
   knowledge of our Lord and Saviour Jesus Christ."

   And this is the first head of means for the due improvement of our
   endeavours in reading and studying of the Scriptures, that we may come
   thereby unto a right understanding of the mind of God in them, and be
   able to interpret them unto the use and benefit of others. What is the
   work of the Holy Spirit herein, what is the aid and assistance which he
   contributes hereunto, is so manifest from what we have discoursed,
   especially concerning his operations in us as a Spirit of grace and
   supplication (not yet made public), [153] that it must not be here
   insisted on.

   It may be these means will be despised by some, and the proposal of
   them to this end looked on as weak and ridiculous, if not extremely
   fanciful; for it is supposed that these things are pressed to no other
   end but to decry learning, study, and the use of reason in the
   interpretation of the Scriptures, which will quickly reduce all
   religion into enthusiasm. Whether there be any thing of truth in this
   suggestion shall be immediately discovered. Nor have those by whom
   these things are pressed the least reason to decline the use of
   learning, or any rational means in their proper place, as though they
   were conscious to themselves of a deficiency in them with respect unto
   those by whom they are so highly, and indeed for the most part vainly,
   pretended unto.

   But in the matter in hand we must deal with some confidence. They by
   whom these things are decried, by whom they are denied to be necessary
   means for the right understanding of the mind of God in the Scriptures,
   do plainly renounce the chief principles of Christian religion; for
   although the Scripture hath many things in common with other writings
   wherein secular arts and sciences are declared, yet to suppose that we
   may attain the sense and mind of God in them by the mere use of such
   ways and means as we apply in the investigation of truths of other
   natures is to exclude all consideration of God, of Jesus Christ, of the
   Holy Spirit, of the end of the Scriptures themselves, of the nature and
   use of the things delivered in them; and, by consequent, to overthrow
   all religion. See Prov. xxviii. 5.

   And this first sort of means which we have hitherto insisted on are
   duties in themselves, as well as means unto farther ends; and all
   duties under the gospel are the ways and means wherein and whereby the
   graces of God are exercised: for as no grace can be exerted or
   exercised but in a way of duty, so no duty is evangelical or accepted
   with God but what especial grace is exercised in. As the word is the
   rule whereby they are guided, directed, and measured, so the acting of
   grace in them is that whereby they are quickened; without which the
   best duties are but dead works. Materially they are duties, but
   formally they are sins. In their performance, therefore, as gospel
   duties, and as they are accepted with God, there is an especial aid and
   assistance of the Holy Spirit. And on that account there is so in the
   interpretation of the Scriptures; for if without his assistance we
   cannot make use aright of the means of interpreting of the Scripture,
   we cannot interpret the Scripture without it. The truth is, they who
   shall either say that these duties are not necessarily required unto
   them who would "search the Scriptures," and find out the mind of God
   for their own edification, or so as to expound those oracles of God
   unto others, or that they may be performed in a manner acceptable unto
   God and usefully unto this end, without the especial assistance of the
   Holy Spirit, do impiously, what lies in them, evert the whole doctrine
   of the gospel and the grace thereof.

   That which, in the next place, might be insisted on is the
   consideration of the especial rules which have been, or may yet be,
   given for the right interpretation of the Scriptures. Such are those
   which concern the style of the Scripture, its especial phraseology, the
   tropes and figures it makes use of, the way of its arguing; the times
   and seasons wherein it was written, or the several parts of it; the
   occasions under the guidance of the Spirit of God given thereunto; the
   design and scope of particular writers, with what is peculiar unto them
   in their manner of writing; the comparing of several places as to their
   difference in things and expressions; the reconciliation of seeming
   contradictions, with other things of an alike nature. But as the most
   of these may be reduced unto what hath been spoken before about the
   disposal and perspicuity of the Scripture, so they have been already
   handled by many others at large, and therefore I shall not here insist
   upon them, but speak only unto the general means that are to be applied
   unto the same end.
     __________________________________________________________________

   [153] The treatise to which Dr Owen alludes was subsequently published,
   and appears in this volume of his works, page 285. -- Ed.
     __________________________________________________________________

Chapter VIII.

   The second sort of means for the interpretation of the Scripture, which
   are disciplinarian.

   The second sort of means I call disciplinarian, as consisting in the
   due use and improvement of common arts and sciences, applied unto and
   made use of in the study of the Scriptures. And these are things which
   have no moral good in themselves, but being indifferent in their own
   nature, their end, with the manner of their management thereunto, is
   the only measure and standard of their worth and value. Hence it is
   that in the application of them unto the interpretation of the
   Scripture, they may be used aright and in a due manner, and they may be
   abused to the great disadvantage of those who use them; and accordingly
   it hath fallen out. In the first way they receive a blessing from the
   Spirit of God, who alone prospereth every good and honest endeavour in
   any kind; and in the latter they are efficacious to seduce men unto a
   trust in their own understandings, which in other things is foolish,
   and in these things pernicious.

   1. That which of this sort I prefer, in the first place, is the
   knowledge of and skill in the languages wherein the Scripture was
   originally written; for the very words of them therein were peculiarly
   from the Holy Ghost, which gives them to be dvry 'mt?, words of truth,
   and the Scripture itself to be ktvv ysr?, a right, or upright, or
   perfect writing, Eccles. xii. 10. The Scriptures of the Old Testament
   were given unto the church whilst it was entirely confined unto one
   nation, Ps. cxlvii. 19, 20. Thence they were all written in that
   language, which was common among, and peculiar unto, that nation. And
   this language, as the people itself, was called Hebrew, from Eber the
   son of Salah, the son of Arphaxad, the son of Shem, their most eminent
   progenitor, Gen. x. 21-24; for being the one original tongue of
   mankind, it remained in some part of his family, who probably joined
   not in the great apostasy of the world from God, nor was concerned in
   their dispersion at the building of Babel, which ensued thereon. The
   derivation of that name from another original is a fruit of curiosity
   and vain conjecture, as I have elsewhere demonstrated.

   In process of time that people were carried into captivity out of their
   own land, and were thereby forced to learn and use a language somewhat
   different from their own; another absolutely it was not, yet so far did
   it differ from it that those who knew and spoke the one commonly could
   not understand the other, 2 Kings xviii. 26. This was lsvn ksdym?, Dan.
   i. 4, "The language of the Chaldeans," which Daniel and others learned.
   But, by the people's long continuance in that country, it became common
   to them all. After this some parts of the books of the Scripture, as of
   Daniel and Ezra, were written in that language, as also one verse in
   the prophecy of Jeremiah, when they were ready to be carried thither,
   in which he instructs the people how to reproach the idols of the
   nations in their own language, Jer. x. 11. The design of God was, that
   his word should be always read and used in that language which was
   commonly understood by them unto whom he granted the privilege thereof;
   nor could any of the ends of his wisdom and goodness in that merciful
   grant be otherwise attained.

   The prodigious conceit of keeping the Scripture, which is the
   foundation-rule and guide of the whole church, the spiritual food and
   means of life unto all the members of it, by the church, or those who
   pretend themselves intrusted with the power and rights of it, in a
   language unknown unto the community of the people, had not then
   befallen the minds of men, no more than it hath yet any countenance
   given unto it by the authority of God or reason of mankind. And,
   indeed, the advancement and defence of this imagination is one of those
   things which sets me at liberty from being influenced by the authority
   of any sort of men in matters of religion; for what will not their
   confidence undertake to vent, and their sophistical ability give
   countenance unto or wrangle about, which their interest requires and
   calls for at their hands, who can openly plead and contend for the
   truth of such an absurd and irrational assertion, as is contrary to all
   that we know of God and his will, and to all that we understand of
   ourselves or our duty with respect thereunto?

   When the New Testament was to be written, the church was to be diffused
   throughout the world amongst people of all tongues and languages under
   heaven; yet there was a necessity that it should be written in some one
   certain language, wherein the sacred truth of it might, as in original
   records, be safely laid up and deposited. It was left by the Holy Ghost
   as paratheke, kale parakatatheke, "a good and sacred depositum" unto
   the ministry of the church, to be kept inviolate, 1 Tim. vi. 20; 2 Tim.
   i. 14. And it was disposed into writing in one certain language;
   whereon the preservation of it in purity was committed to the ministry
   of all ages, not absolutely, but under his care and inspection. From
   this one language God had ordained that it should be derived, by the
   care of the ministry, unto the knowledge and use of all nations and
   people; and this was represented by the miraculous gift of tongues
   communicated by the Holy Ghost unto the first-designed publishers of
   the gospel In this case it pleased the wisdom of the Holy Ghost to make
   use of the Greek language, wherein he writ the whole New Testament
   originally; for the report, that the Gospel of Matthew and the Epistle
   to the Hebrews were first written in Hebrew, is altogether groundless,
   and I have elsewhere disproved it.

   Now, this language at that season, through all sorts of advantages, was
   diffused throughout the world, especially in those parts of it where
   God had designed to fix the first and principal station of the church.
   For the eastern parts of the world, it was long before carried into
   them, and its use imposed on them by the Macedonian arms and laws, with
   the establishment of the Grecian empire for sundry ages among them. And
   some while before, in the western parts of the world, the same language
   was greatly inquired into and generally received, on account of the
   wisdom and learning which was treasured up therein, in the writings of
   poets, philosophers, and historians, which had newly received a
   peculiar advancement.

   For two things fell out in the providence of God about that season,
   which greatly conduced unto the furtherance of the gospel. The Jews
   were wholly possessed of whatever was true in religion, and which lay
   in a direct subserviency unto the gospel itself. This they gloried in
   and boasted of, as a privilege which they enjoyed above all the world.
   The Grecians, on the other hand, were possessed of skill and wisdom in
   all arts and sciences, with the products of philosophical inquiries,
   and elegancy of speech in expressing the conceptions of their minds;
   and this they gloried in and boasted of above all other people in the
   world. Now, both these nations being dispossessed of their empire,
   sovereignty, and liberty at home, by the Romans, multitudes of them
   made it their business to disperse themselves in the world, and to
   seek, as it were, a new empire; the one to its religion, and the other
   to its language, arts, and sciences. Of both sorts, with their design,
   the Roman writers in those days do take notice, and greatly complain.
   And these privileges being boasted of and rested in, proved equally
   prejudicial to both nations, as to the reception of the gospel, as our
   apostle disputes at large, 1 Cor. i., ii. But through the wisdom of
   God, disposing and ordering all things unto his own glory, the design
   and actings of them both became an effectual means to facilitate the
   propagation of the gospel; for the Jews having planted synagogues in
   most nations and principal cities in the Roman empire, they had both
   leavened multitudes of people with some knowledge of the true God,
   which prepared the way of the gospel, as also they had gathered fixed
   assemblies, which the preachers of the gospel constantly took the
   advantage of to enter upon their work and to begin the declaration of
   their message. The Grecians, on the other hand, had so universally
   diffused the knowledge of their language as that the use of that one
   tongue alone was sufficient to instruct all sorts of people throughout
   the world in the knowledge of the truth; for the gift of tongues was
   only to be a "sign unto unbelievers," 1 Cor. xiv. 22, and not a means
   of preaching the gospel constantly in a language which he understood
   not who spake.

   In this language, therefore, as the most common, diffusive, and
   generally understood in the world, did God order that the books of the
   New Testament should be written. From thence, by translations and
   expositions, was it to be derived into other tongues and languages; for
   the design of God was still the same, -- that his word should be
   declared unto the church in a language which it understood. Hence is
   that peculiar distribution of the nations of the world into Jews,
   Greeks, Barbarians, and Scythians, Col. iii. 11, not accommodated unto
   the use of those terms in Grecian writers, unto whom the Jews were no
   less barbarians than the Scythians themselves; but as the Scriptures of
   the Old Testament were peculiarly given unto the Jews, so were those of
   the New unto the Greeks, -- that is, those who made use of their
   language, -- from whence it was deduced unto all other nations, called
   Barbarians and Scythians.

   It must be acknowledged that the Scripture, as written in these
   languages, is accompanied with many and great advantages:--

   (1.) In them peculiarly is it graphe theopneustos, a "writing by divine
   inspiration," 2 Tim. iii. 16; and sphr yhvh?, the "book of writing of
   the Lord," Isa. xxxiv. 16; with a singular privilege above all
   translations. Hence the very words themselves, as therein used and
   placed, are sacred, consecrated by God unto that holy use. The sacred
   sense, indeed, of the words and expressions is the internum formale
   sacrum, or that wherein the holiness of the Scripture doth consist; but
   the writing itself in the original languages, in the words chosen and
   used by the Holy Ghost, is the externum formale of the holy Scripture,
   and is materially sacred.

   It is the sense, therefore, of the Scripture which principally and for
   its own sake we inquire after and into; that divine sense which, as
   Justin Martyr speaks, is huper logon, huper noun, kai huper pasan
   katalepsin, absolutely "above our natural reason, understanding, and
   comprehension." In the words we are concerned with respect thereunto,
   as by the wisdom of the Holy Ghost they are designed as the written
   signs thereof.

   (2.) The words of the Scripture being given thus immediately from God,
   every apex, tittle, or iota in the whole is considerable, as that which
   is an effect of divine wisdom, and therefore filled with sacred truth,
   according to their place and measure. Hence they are all under the
   especial care of God, according to that promise of our Saviour, Matt.
   v. 18, "Verily I say unto you," Heos an parelthe ho ouranos kai he ge,
   iota hen e mia keraia ou me parelthe apo tou nomou, "Till heaven and
   earth pass, one jot or one tittle shall in no wise pass from the law."
   That our Saviour doth here intend the writing of the Scriptures then in
   use in the church, and assure the protection of God unto the least
   letter, vowel, or point of it, I have proved elsewhere; and himself in
   due time will reprove the profane boldness of them who, without
   evidence or sufficient proof, without that respect and reverence which
   is due unto the interest, care, providence, and faithfulness of God in
   this matter, do assert manifold changes to have been made in the
   original writings of the Scripture. [154]

   But, as I said, divine senses and singular mysteries may be couched in
   the use and disposal of a letter; and this God himself hath manifested,
   as in sundry other instances, so in the change of the names of Abram
   and Sarai, wherein the addition or alteration of one letter carried
   along with it a mysterious signification for the use of the church in
   all ages. In translations nothing of that nature can be observed; and
   hence a due consideration of the very accents in the original of the
   Old Testament, as distinctive or conjunctive, is a singular advantage
   in the investigation of the sense of particular places and sentences.

   (3.) There is in the originals of the Scripture a peculiar emphasis of
   words and expressions, and in them an especial energy, to intimate and
   insinuate the sense of the Holy Ghost unto the minds of men, which
   cannot be traduced into other languages by translations, so as to
   obtain the same power and efficacy. Now, this is not absolutely from
   the nature of the original languages themselves, especially not of the
   Greek, whose principal advantages and excellencies, in copiousness and
   elegancy, are little used in the New Testament, but from a secret
   impression of divine wisdom and efficacy accompanying the immediate
   delivery of the mind of God in them. There is, therefore, no small
   advantage hence to be obtained in the interpretation of the Scripture:
   for when we have received an impression on our minds of the sense and
   intention of the Holy Ghost in any particular place, we shall seek for
   meet words to express it by, wherein consists the whole work of
   Scripture exposition, so far as I have any acquaintance with it, --
   "Interpretis officium est, non quid ipse velit, sed quid sentiat ille
   quem interpretatur, exponere," Hieron. Apol. adv. Rufin.; -- for when
   the mind is really affected with the discovery of truth itself, it will
   be guided and directed in the declaration of it unto others.

   (4.) The whole course of speech, especially in the New Testament, is
   accommodated unto the nature, use, and propriety of that language, as
   expressed in other authors who wrote therein, and had a perfect
   understanding of it. From them, therefore, is the proper use and sense
   of the words, phrases, and expressions in the New Testament much to be
   learned. This no man can make a judgment of in a due manner but he that
   is skilled in that language, as used and delivered by them. Not that I
   think a commentary on the New Testament may be collected out of
   Eustathius, Hesychius, Phavorinus, Julius Pollux, and other glossaries,
   from whose grammaticisms and vocabularies some do countenance
   themselves in curious and bold conjectures, nor from the likeness of
   expression in classic authors. This only I say, that it is of singular
   advantage, in the interpretation of the Scripture, that a man be well
   acquainted with the original languages, and be able to examine the use
   and signification of words, phrases, and expressions as they are
   applied and declared in other authors. And even to the understanding of
   the Greek of the New Testament it is necessary that a man have an
   acquaintance with the Hebrew of the Old; for although I do not judge
   that there are such a number of Hebraisms in it, -- in a supposed
   discovery whereof consists no small part of some men's critical
   observations, -- yet I readily grant that there is such a cognation and
   alliance in and between the senses of the one and the other as that a
   due comparing of their expressions doth mutually contribute light and
   perspicuity unto them.

   By these things great advantage may be obtained unto the right
   understanding of the sense of the Scripture, or the mind of the Holy
   Ghost therein; for there is no other sense in it than what is contained
   in the words whereof materially it doth consist, though really that
   sense itself be such as our minds cannot receive without the especial
   divine assistance before pleaded. And in the interpretation of the mind
   of any one, it is necessary that the words he speaks or writes be
   rightly understood; and this we cannot do immediately unless we
   understand the language wherein he speaks, as also the idiotisms of
   that language, with the common use and intention of its phraseology and
   expressions. And if we do not hereby come unto a perfect comprehension
   of the sense intended, because many other things are required
   thereunto, yet a hinderance is removed, without which we cannot do so;
   occasions of manifold mistakes are taken away, and the cabinet is as it
   were unlocked wherein the jewel of truth lies hid, which with a lawful
   diligent search may be found. And what perplexities, mistakes, and
   errors, the ignorance of these original languages hath cast many
   expositors into, both of old and of late, especially among those who
   pertinaciously adhere unto one translation, and that none of the best,
   might be manifested by instances undeniable, and these without number.
   Such is that of the gloss on Tit. iii. 10, "Hæreticum hominem de vita,"
   which adds, as its exposition, "tolle." And those among ourselves who
   are less skilled in this knowledge are to be advised that they would be
   careful not to adventure on any singular exposition of the Scriptures,
   or any text in them, upon the credit of any one or all translations
   they can make use of, seeing persons of greater name and worth than to
   be mentioned unto their disreputation have miscarried upon the same
   account, A reverential subjection of mind, and diligent attendance unto
   the analogy of faith, are their best preservative in this matter; and I
   fear not to add, that a superficial knowledge in these tongues, which
   many aim at, is of little use unless it be to make men adventurous in
   betraying their own ignorance. But the sense and substance of the
   Scripture being contained entirely in every good translation (amongst
   which that in use among ourselves is excellent, though capable of great
   improvements), men may, by the use of the means before directed unto,
   and under the conduct of the teaching of the Spirit of God in them,
   usefully and rightly expound the Scripture in general unto the
   edification of others; whereof many instances may be given amongst
   ancient and modem expositors.

   This skill and knowledge, therefore, is of great use unto them who are
   called unto the interpretation of the Scripture; and the church of God
   hath had no small advantage by the endeavours of men learned herein,
   who have exercised it in the exposition of the words and phraseology of
   the Scriptures, as compared with their use in other authors. But yet,
   as was before observed, this skill, and the exercise of it in the way
   mentioned, is no duty in itself, nor enjoined unto any for its own
   sake, but only hath a goodness in it with respect unto a certain end.
   Wherefore, it is in its own nature indifferent, and in its utmost
   improvement capable of abuse, and such in late days it hath fallen
   under unto a great extremity; for the study of the ordinal languages,
   and the exercise of skill in them in the interpretation of the
   Scripture, hath been of great reputation, and that deservedly. Hence
   multitudes of learned men have engaged themselves in that work and
   study, and the number of annotations and comments on the Scripture,
   consisting principally in critical observations, as they are called,
   have been greatly increased; and they are utter strangers unto these
   things who will not allow that many of them are of singular use. But
   withal this skill and faculty, where it hath been unaccompanied with
   that humility, sobriety, reverence of the Author of the Scripture, and
   respect unto the analogy of faith, which ought to bear sway in the
   minds of all men who undertake to expound the oracles of God, may be,
   and hath been, greatly abused, unto the hurt of its owners and
   disadvantage of the church. For, --

   [1.] By some it hath been turned into the fuel of pride, and a noisome
   elation of mind; yea, experience shows that this kind of knowledge,
   where it is supposed signal, is of all others the most apt to puff up
   and swell the vain minds of men, unless it be where it is alloyed with
   a singular modesty of nature, or the mind itself be sufficiently
   corrected and changed by grace. Hence the expressions of pride and
   self-conceit which some have broken forth into on an imagination of
   their skill and faculty in criticising on the Scriptures have been
   ridiculous and impious. The Holy Ghost usually teacheth not such
   persons, neither should I expect to learn much from them relating unto
   the truth as it is in Jesus. But yet the stones they dig may be made
   use of by a skilful builder.

   [2.] In many it hath been accompanied with a noxious, profane
   curiosity. Every tittle and apex shall give them occasion for fruitless
   conjectures, as vain, for the most part, as those of the cabalistical
   Jews. And this humour hath filled us with needless and futilous
   observations; which, beyond an ostentation of the learning of their
   authors (indeed, the utmost end whereunto they are designed), are of no
   use nor consideration. But this is not all: some men from hence have
   been prompted unto a boldness in adventuring to corrupt the text
   itself, or the plain sense of it; for what else is done when men, for
   an ostentation of their skill, will produce quotations out of learned
   authors to illustrate or expound sayings in the Scripture, wherein
   there seems to be some kind of compliance in words and sounds, when
   their senses are adverse and contrary? Amongst a thousand instances
   which might be given to exemplify this folly and confidence, we need
   take that one alone of him who, to explain or illustrate that saying of
   Hezekiah, "Good is the word of the Lord which thou hast spoken, for
   there shall be peace and truth in my days," Isa. xxxix. 8, subjoins,
   Emou thanontos gaia michtheto puri; so comparing that holy man's
   submission and satisfaction in the peace of the church and truth with
   the blasphemous imprecation of an impious wretch for confusion on the
   world when once he should be got out of it. And such notable sayings
   are many of our late critics farced withal.

   And the confidence of some hath fallen into greater excesses, and hath
   swelled over these bounds also. To countenance their conjectures and
   self-pleasing imaginations, from whence they expect no small reputation
   for skill and learning, they fall in upon the text itself. And, indeed,
   we are come into an age wherein many seem to judge that they can
   neither sufficiently value themselves, nor obtain an estimation in the
   world, without some bold sallies of curiosity or novelty into the
   vitals of religion, with reflection of contempt and scorn on all that
   are otherwise minded, as persons incapable of comprehending their
   attainments. Hence it is that amongst ourselves we have scarce any
   thing left unattacked in the doctrine of the reformed churches and of
   that in England, as in former days. Neither shall he be with many
   esteemed a man either of parts, learning, or judgment, who hath not
   some new curious opinion or speculation, differing from what hath been
   formerly commonly taught and received, although the universality of
   these renowned notions among us are but corrupt emanations from
   Socinianism or Arminianism on the one hand, or from Popery on the
   other.

   But it is men of another sort, and in truth of another manner of
   learning, than the present corrupters of the doctrines of the gospel
   (who, so far as I can perceive, trouble not themselves about the
   Scripture much one way or another), that we treat about. They are such
   as, in the exercise of the skill and ability under consideration, do
   fall in upon the Scripture itself, to make way for the advancement of
   their own conjectures, -- whereof ten thousand are not of the least
   importance compared with the duty and necessity of preserving the
   sacred text inviolate, and the just and due persuasion that so it hath
   been preserved; for, first, they command the vowels and accents of the
   Hebrew text out of their way, as things wherein they are not concerned,
   when the use of them in any one page of the Scripture is incomparably
   of more worth and use than all that they are or ever will be of in the
   church of God. And this is done on slight conjecture&; And ff this
   suffice not to make way for their designs, then letters and words
   themselves must be corrected, upon an unprovable supposition that the
   ordinal text hath been changed or corrupted. And the boldness of some
   herein is grown intolerable, so that it is as likely means for the
   introduction and promotion of atheism as any engine the devil hath set
   on work in these days, wherein he is so openly engaged in that design.

   There are also sundry other ways whereby this great help unto the
   understanding and interpretation of the Scripture may be and hath been
   abused; those mentioned may suffice as instances confirming our
   observations. Wherefore, as substantial knowledge and skill in the
   originals is useful, and indeed necessary, unto him that is called unto
   the exposition of the Scripture, so in the use and exercise of it
   sundry things ought to be well considered by them who are furnished
   therewithal: as, -- 1st. That the thing itself is no grace, nor any
   peculiar gift of the Holy Ghost, but a mere fruit of diligence upon a
   common furniture with natural abilities; and nothing of this nature is
   in sacred things to be rested on or much trusted unto. 2dly. That the
   exercise of this skill in and about the Scripture is not in itself, as
   such, an especial or immediate duty. Were it so, there would be
   especial grace promised to fill it up and quicken it; for all gospel
   duties are animated by grace in their due performance, -- that is,
   those who do so perform them have especial assistance in their so
   doing. But it is reduced unto the general head of duty with respect
   unto the end aimed at. Wherefore, 3dly. The blessing of God on our
   endeavours, succeeding and prospering of them, as in other natural and
   civil occasions of life, is all that we expect herein from the Holy
   Spirit. And, 4thly. Sundry other things are required of us, if we hope
   for this blessing on just ground. It may be some ignorant persons are
   so fond as to imagine that if they could understand the original
   languages, they must of necessity understand the sense of the
   Scripture; and there is nothing more frequent than for some, who either
   truly or falsely pretend a skill in them, to bear themselves high
   against those who perhaps are really more acquainted with the mind of
   the Holy Ghost in the word than themselves, as though all things were
   plain and obvious unto them, others knowing nothing but by them or such
   as they are. But this is but one means of many that is useful to this
   purpose, and that such as, if it be alone, is of little or no use at
   all. It is fervent prayer, humility, lowliness of mind, godly fear and
   reverence of the word, and subjection of conscience unto the authority
   of every tittle of it, a constant attendance unto the analogy of faith,
   with due dependence on the Spirit of God for supplies of light and
   grace, which must make this or any other means of the same nature
   effectual.

   2. An acquaintance with the history and geographer of the world and
   with chronology, I reckon also among disciplinarian aids in the
   interpretation of the Scripture; for as time is divided into what is
   past and what is to come, so there are sundry things in the Scripture
   which, in all seasons, relate thereunto: for, -- (1.) God hath therein
   given us an account of the course and order of all things (which the
   Jews call sdr lm?), from the foundation of the world. And this he did
   for sundry important reasons, as incident with the general end of the
   Scripture; for hereby hath he secured the testimony that he hath given
   to his being, power, and providence, by the creation and rule of all
   things. The evidences in them given thereunto are those which are
   principally attacked by atheists. And although they do sufficiently
   manifest and evince their own testimony unto the common reason of
   mankind, yet sundry things relating unto them are so involved in
   darkness and inextricable circumstances as that, if all their
   concernments had not been plainly declared in the Scripture, the wisest
   of men had been at a great loss about them; and so were they always who
   wanted the light and advantage hereof. But here, as he hath plainly
   declared the original emanation of all things from his eternal power,
   so hath he testified unto his constant rule over all in all times,
   places, ages, and seasons, by instances incontrollable. Therein hath he
   treasured up all sorts of examples, with such impressions of his
   goodness, patience, power, wisdom, holiness, and righteousness upon
   them, as proclaim his almighty and righteous government of the whole
   universe; and in the whole he hath delivered unto us such a tract and
   series of the ages of the world from its beginning as atheism hath no
   tolerable pretence, from tradition, testimony, or the evidence of
   things themselves, to break in upon. Whatever is objected against the
   beginning of all things, and the course of their continuance in the
   world, delivered unto us in the Scripture, which is secured not only by
   the authority of divine revelation, but also by a universal evidence of
   all circumstances, is fond and ridiculous. I speak of the account given
   us in general, sufficient unto its own ends, and not of any men's
   deductions and applications of it unto minute portions of time, which
   probably it was not designed unto. It is sufficient unto its end that
   its account, in general, which confounds all atheistical presumptions,
   is not to be impeached. And although the authority of the Scripture is
   not to be pleaded immediately against atheists, yet the matter and
   reason of it is, which from its own evidence renders all contrary
   pretensions contemptible.

   (2.) God hath hereby given an account of the be ginning, progress,
   trials, faith, obedience, and whole proceedings of the church, in the
   pursuit of the first promise, unto the actual exhibition of Jesus
   Christ in the flesh. Hereunto were all things in a tendency for four
   thousand years. It is a glorious prospect we have therein, to see the
   call and foundation of the church in the first promise given unto our
   common parents; what additions of light and knowledge he granted unto
   it successively by new revelations and promises; how he gradually
   adorned it with gifts, privileges, and ordinances; what ways and means
   he used to preserve it in faith, purity, and obedience; how he
   chastened, tried, punished, and delivered it; how he dealt with the
   nations of the world with respect unto it, raising them up for its
   affliction, and destroying them for their cruelty and oppression of it;
   what were the ways of wicked and sinful men amongst them or in it, and
   what the graces and fruits of his saints; how by his power he retrieved
   it out of various calamities, and preserved it against all opposition
   unto its appointed season; -- all which, with innumerable other effects
   of divine wisdom and grace, are blessedly represented unto us therein.

   Now, besides that spiritual wisdom and insight into the great design of
   God in Christ, which is required unto a right understanding in these
   things as they were types of better things to come and examples of
   gospel mysteries, there is a skill and understanding in the records and
   monuments of time, the geographical respect of one nation unto another,
   the periods and revolutions of seasons and ages, required to apprehend
   them aright in their first literal instance and intention. And besides
   what is thus historically related in the Scripture, there are
   prophecies also of things to come in the church and amongst the nations
   of the world, which are great evidences of its own divinity and
   supporting arguments of our faith; but without some good apprehension
   of the distinction of times, seasons, and places, no man can rightly
   judge of their accomplishment.

   Secondly, there are, in particular, prophecies in the Old Testament
   which reach unto the times of the gospel, upon the truth whereof the
   whole Scripture doth depend. Such are those concerning the calling of
   the Gentiles, the rejection and recovery of the Jews, the erection of
   the glorious kingdom of Christ in the world, with the oppositions that
   should be made unto it. And to these many are added in the New
   Testament itself, as Matt. xxiv., xxv., 2 Thess. ii. 1-12, 1 Tim. iv.
   1-3, 2 Tim. iii. 1-5, iv. 3, 4; but especially in the whole book of the
   Revelation, wherein the state of the church and of the world is
   foretold unto the consummation of all things. And how can any man
   arrive unto a tolerable acquaintance with the accomplishment of these
   prophecies as to what is already past, or have a distinct grounded
   expectation of the fulfilling of what remains foretold, without a
   prospect into the state of things in the world, the revolutions of
   times past, with what fell out in them, which are the things spoken of?
   Those who treat of them without it do but feign chimeras to themselves,
   as men in the dark are apt to do, or corrupt the word of God, by
   turning it into senseless and fulsome allegories. And those, on the
   other side, by whom these things are wholly neglected do despise the
   wisdom and care of God towards the church, and disregard a blessed
   means of our faith and consolation.

   Some things of this nature, especially such as relate unto
   chronological computations, I acknowledge are attended with great and
   apparently inextricable difficulties; but the skill and knowledge
   mentioned will guide humble and modest inquirers into so sufficient a
   satisfaction in general, and as unto all things which are really
   useful, that they shall have no temptation to question the verity of
   what in particular they cannot assoil. And it is an intolerable pride
   and folly, when we are guided and satisfied infallibly in a thousand
   things which we know no otherwise, to question the authority of the
   whole because we cannot comprehend one or two particulars, which,
   perhaps, were never intended to be reduced unto our measure. Besides,
   as the investigation of these things is attended with difficulties, so
   the ignorance of them or mistakes about them, whilst the minds of men
   are free from pertinacy and a spirit of contention, are of no great
   disadvantage, for they have very little influence on our faith and
   obedience, any otherwise than that we call not into question what is
   revealed; and it is most probable that the Scripture never intended to
   give us such minute chronological determinations as some would deduce
   their computations unto, and that because not necessary. Hence we see
   that some who have laboured therein unto a prodigy of industry and
   learning, although they have made some useful discoveries, yet have
   never been able to give such evidence unto their computations as that
   others would acquiesce in them, but by all their endeavours have
   administered occasion of new strife and contention about things, it may
   be, of no great importance to be known or determined. And, in general,
   men have run into two extremes in these things; for some pretend to
   frame an exact computation and consent of times from the Scripture
   alone, without any regard unto the records, monuments, histories, and
   signatures of times in the world. Wherever these appear in opposition
   or contradiction unto the chain and links of time which they have
   framed to themselves (as they suppose from the Scripture), they reject
   them as matters of no consideration; and it were well if they could do
   this unto satisfaction. But how evidently they have failed herein, --
   as, for instance, in the computation of Daniel's weeks, wherein they
   will allow but four hundred and ninety years from the first of Cyrus
   unto the death of our Saviour, contrary to the common consent of
   mankind about things that fell out, and their continuance between those
   seasons, taking up five hundred and sixty-two years, -- is manifest
   unto all. The Scripture, indeed, is to be made the only sacred standard
   and measure of things, in its proper sense and understanding, nor is
   any thing to be esteemed of which riseth up in contradiction thereunto;
   but as a due consideration of foreign testimonies and monuments doth
   ofttimes give great light unto what is more generally or obscurely
   expressed in the Scripture, so where the Scripture in these things,
   with such allowances as it everywhere declares itself to admit of, may
   be interpreted in a fair compliance with uncontrolled foreign
   testimonies, that interpretation is to be embraced. The question is
   not, therefore, whether we shall regulate the computation of times by
   the Scripture, or by the histories and marks of time in the world; but
   whether, when the sense of the Scripture is obscure in those things,
   and its determination only general, so as to be equally capable of
   various senses, that is not to be preferred which agrees with the
   undoubted monuments of times in the nations of the world, all other
   things being alike? For instance, the angel Gabriel acquaints Daniel
   that from the going forth of the commandment to restore and rebuild
   Jerusalem unto Messiah the prince and his cutting off, should be
   seventy weeks (to speak only of the whole number in general), -- that
   is, four hundred and ninety years. Now, there were sundry commandments
   given or decrees made by the kings of Persia, who are intended, to this
   purpose. Of these two were the most famous, the one granted by Cyrus in
   the first year of his empire, Ezra i. 1-4; the other by Artaxerxes in
   the seventh year of his reign, chap. vii. 11-26. Between the first of
   these and the death of Christ there must be allowed five hundred and
   sixty-two years, unless you will offer violence unto all monuments,
   records, and circumstances of times in the world. It is, therefore,
   safer to interpret the general words of the angel of the latter decree
   or commandment, whose circumstances also make it more probable to be
   intended, wherein the space of time mentioned falls in exactly with
   other approved histories and records. Neither would I disallow another
   computation, which, contending for the first decree of Cyrus to be the
   beginning of the time mentioned, and allowing the whole space from
   thence to be really five hundred and sixty-two years, affirms that the
   Scripture excludes the consideration of the years supernumerary to the
   four hundred and ninety, because of the interruptions which at several
   seasons were put upon the people in the accomplishment of the things
   foretold for so many years, which some suppose to be signified by the
   distribution of the whole number of seventy weeks into seven,
   sixty-two, and one, each of which fractious hath its proper work
   belonging unto it; for this computation offers no violence either to
   sacred or unquestionable human authority.

   But, on the other extreme, some there are who, observing the
   difficulties in these accounts, as expressed in the Scripture from the
   beginning, having framed another series of things to themselves openly
   diverse from that exhibited therein, and raked together from other
   authors some things giving countenance unto their conjectures, do
   profanely make bold to break in upon the original text, accusing it of
   imperfection or corruption, which they will rectify by their fine
   inventions and by the aid of a translation known to be mistaken in a
   thousand places, and in some justly suspected of wilful depravation.
   But this presumptuous confidence is nothing but an emanation from that
   flood of atheism which is breaking in on the world in these declining
   ages of it.

   3. The third aid or assistance of this kind is a skill in the ways and
   methods of reasoning, which are supposed to be common unto the
   Scriptures with other writings; and this, as it is an art, or an
   artificial faculty, like those other means before mentioned, is capable
   of a right improvement or of being abused. An ability to judge of the
   sense of propositions, how one thing depends on another, how it is
   deduced from it, follows upon it, or is proved by it; what is the
   design of him that writes or speaks in any discourse or reasoning; how
   it is proposed, confirmed, illustrated, -- is necessary unto any
   rational consideration to be exercised about whatever is so proposed
   unto us. And when the minds of men are confirmed in a good habit of
   judgment by the rules of the art of reasoning about the ordinary ways
   and methods of it, it is of great advantage in the investigation of the
   sense of any writer, even of the Scripture itself; and those ordinarily
   who shall undertake the interpretation of any series of Scripture
   discourses without some ability in this science will find themselves
   oftentimes entangled and at a loss, when by virtue of it they might be
   at liberty and free. And many of the rules which are commonly given
   about the interpretation of the Scripture, -- as, namely, that the
   scope of the author in the place is duly to be considered, as also
   things antecedent and consequent to the place and words to be
   interpreted, and the like, -- are but directions for the due use of
   this skill or faculty.

   But this also must be admitted with its limitations; for whatever
   perfection there seems to be in our art of reasoning, it is to be
   subject to the wisdom of the Holy Ghost in the Scripture. His way of
   reasoning is always his own, sometimes sublime and heavenly, so as not
   to be reduced unto the common rules of our arts and sciences, without a
   derogation from its instructive, convictive, and persuasive efficacy.
   For us to frame unto ourselves rules of ratiocination, or to have our
   minds embondaged unto those of other men's invention and observation,
   if we think thereon absolutely to reduce all the reasonings in the
   Scripture unto them, we may fall into a presumptuous mistake. In the
   consideration of all the effects of infinite wisdom, there must be an
   allowance for the deficiency of our comprehension; when humble
   subjection of conscience, and the captivating of our understandings to
   the obedience of faith, is the best means of learning what is proposed
   unto us. And there is nothing more contemptible than the arrogancy of
   such persons as think, by the shallow measures and short lines of their
   own weak, dark, imperfect reasoning, to fathom the depths of Scripture
   senses.

   Again; what sense soever any man supposeth or judgeth this or that
   particular place of Scripture to yield and give out to the best of his
   rational intelligence is immediately to give place unto the analogy of
   faith, -- that is, the Scripture's own declaration of its sense in
   other places to another purpose, or contrary thereunto. The want of
   attending unto men's duty herein, with a mixture of pride and
   pertinacy, is the occasion of most errors and noxious opinions in the
   world; for when some have taken up a private interpretation of any
   place of Scripture, if, before they have thoroughly imbibed and vented
   it, they do not submit their conception, although they seem to be
   greatly satisfied in it and full of it, unto the authority of the
   Scripture in the declaration of its own mind in other places, there is
   but small hope of their recovery. And this is that pride which is the
   source and original of heresy, -- namely, when men will prefer their
   seemingly wise and rational conceptions of the sense of particular
   places before the analogy of faith.

   Moreover, there is a pernicious mistake that some are fallen into about
   these things. They suppose that, taking in the help of skill in the
   original languages for the understanding of the words and their use,
   whether proper or figurative, there is nothing more necessary to the
   understanding and interpretation of the Scripture but only the sedulous
   and diligent use of our own reason, in the ordinary way, and according
   to the common rules of the art of ratiocination; "for what more can be
   required," say they, "or what more can men make use of? By these means
   alone do we come to understand the meaning of any other writer, and
   therefore also of the Scripture. Neither can we, nor doth God require
   that we should, receive or believe any thing but according to our own
   reason and understanding." But these things, though in themselves they
   are, some of them, partly true, yet as they are used unto the end
   mentioned, they are perniciously false; for, -- (1.) It greatly
   unbecometh any Christian once to suppose that there is need of no other
   assistance, nor the use of any other means for the interpretation of
   the oracles of God, or to come unto the understanding of the hidden
   wisdom of God in the mystery of the gospel, than is to the
   understanding or interpretation of the writings of men, which are the
   product of a finite, limited, and weak ability. Were it not for some
   secret persuasion that the Scripture indeed is not, what it pretends to
   be, the word of the living God, or that it doth not indeed express the
   highest effect of his wisdom and deepest counsel of his will, it could
   not be that men should give way to such foolish imaginations. The
   principal matter of the Scripture is mysterious, and the mysteries of
   it are laid up therein by God himself, and that in a way inimitable by
   the skill or wisdom of men. When we speak of and express the same
   things according unto our measure of comprehension, wherein, from its
   agreement with the Scripture, what we say is materially divine, yet our
   words are not so, nor is there the same respect to the things
   themselves as the expressions of the Scripture have, which are formally
   divine. And can we ourselves trace these paths of wisdom without his
   especial guidance and assistance? -- it is highly atheistical once to
   fancy it. (2.) We treat of such an interpretation of the Scripture as
   is real, and is accompanied with an understanding of the things
   proposed and expressed, and not merely of the notional sense of
   propositions and expressions; for we speak of such an interpretation of
   the Scripture as is a sanctified means of our illumination, nor any
   other doth either the Scripture require or God regard. That to give in
   this unto us, notwithstanding the use and advantage of all outward
   helps and means, is the peculiar work of the Spirit of God, hath been
   before demonstrated. It is true, we can receive nothing, reject
   nothing, as to what is true or false, nor conceive the sense of any
   thing, but by our own reasons and understandings. But the inquiry
   herein is, what supernatural aid and assistance our minds and natural
   reasons stand in need of to enable them to receive and understand
   aright things spiritual and supernatural. And if it he true that no
   more is required unto the due understanding and interpretation of the
   Scriptures but the exercise of our own reasons, in and by the helps
   mentioned, -- namely, skill in the original languages, the art of
   ratiocination, and the like, which are exposed unto all in common,
   according to the measure of their natural abilities and diligence, --
   then is the sense of the Scripture, that is, the mind of God and Christ
   therein, equally discernible, or to be attained unto, by all sorts of
   men, good and bad, holy and profane, believers and unbelievers, those
   who obey the word and those who despise it; which is contrary to all
   the promises of God and to innumerable other testimonies of Scripture.
     __________________________________________________________________

   [154] These statements are founded on those views respecting the
   functions and tendency of biblical criticism in which, by universal
   admission, Owen, in common with most theologians of his age, altogether
   erred. We need not consider his opinions on the subject under the
   incidental reference to them above. He refers to his writings in
   controversy with Brian Walton; for which see vol. xvi. of his works.
   His argument proceeds on the supposition that, by a continuous miracle,
   extending over ages, every point and letter of Scripture have been
   indubitably preserved as they came from the inspired penmen. But it is
   a necessary condition of the argument, that what he alleges or assumes
   respecting the miraculous preservation of all the letters and words of
   Scripture should be true. If it be not true, and if there be really
   higher evidence for the peculiar claims of the Word in the fact that,
   with the common liabilities of all manuscripts to corruption, it exists
   in such accuracy and perfection, greater reverence is shown to it in
   critical efforts to weed out all remaining errata by the collation of
   manuscripts, than by slothful acquiescence in the text, without any
   attempt to ascertain on what authority it must be received as the
   actual text of inspiration. -- Ed.
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Chapter IX.

   Helps ecclesiastical in the interpretation of the Scripture.

   Thirdly, There are means and helps for the interpretation of the
   Scripture which I call ecclesiastical. Those I intend which we are
   supplied withal by the ministry of the church in all ages. And they may
   be referred unto three heads, under which their usefulness to this
   purpose is pleaded: as, -- 1. Catholic or universal tradition; 2.
   Consent of the fathers; 3. The endeavours of any persons holy and
   learned who have gone before us in the investigation of the truth, and
   expressed their minds in writing, for the edification of others,
   whether of old or of late. These things belong unto the ministry of the
   church, and so far as they do so are sanctified ordinances for the
   communication of the mind of God unto us.

   1. It is pleaded by some that the Scripture is to be interpreted
   according to catholic tradition, and no otherwise. And I do acknowledge
   that we should be inexpressibly obliged to them who would give us an
   interpretation of the whole Scripture, or of any book in the Scripture,
   or of any one passage in the Scripture, relating unto things of mere
   supernatural revelation, according unto that rule, or by the guidance
   and direction of it. But I fear no such tradition can be evidenced,
   unless it be of things manifest in the light of nature, whose universal
   preservation is an effect of the unavoidable reason of mankind, and not
   of any ecclesiastical tradition. Moreover, the Scripture itself is
   testified unto unanimously and uninterruptedly by all Christians to be
   the word of God; and hereby are all divine truths conveyed down from
   their original and delivered unto us. But a collateral tradition of any
   one truth or doctrine besides, from Christ and the apostles, cannot be
   proved; and if it could be so, it would be no means of the
   interpretation of the Scripture but only objectively, as one place of
   Scripture interprets another, -- that is, it would belong unto the
   analogy of faith, contrary to which, or in opposition whereunto, no
   place ought to be interpreted. To pretend this, therefore, to be the
   rule of the interpretation of Scripture actively, as though thereby we
   could certainly learn the meaning of it, in part or in whole, is fond.
   Nor, whatever some do boast of, can any man living prove his
   interpretation of any one place to be dictated by or to be suitable
   unto universal tradition, any otherwise but as he can prove it to be
   agreeable to the Scripture itself; unless we shall acknowledge, without
   proof, that what is the mind and sense of some men who call themselves
   "The church" at present was the mind of Christ and his apostles, and of
   all true believers since, and that infallibly it is so. But this
   pretence hath been abundantly and sufficiently disproved, though
   nothing seems to be so to the minds of men fortified against all
   evidences of truth by invincible prejudices.

   2. The joint consent of the fathers or ancient doctors of the church is
   also pretended as a rule of Scripture interpretation. But those who
   make this plea are apparently influenced by their supposed interest so
   to do. No man of ingenuity who hath ever read or considered them, or
   any of them, with attention and judgment, can abide by this pretence;
   for it is utterly impossible they should be an authentic rule unto
   others who so disagree among themselves, as they will be found to do,
   not, it may be, so much in articles of faith, as in their exposition of
   Scripture, which is the matter under consideration. About the former
   they express themselves diversely; in the latter they really differ,
   and that frequently. Those who seem most earnestly to press this dogma
   upon us are those of the church of Rome; and yet it is hard to find one
   learned man among them who hath undertaken to expound or write
   commentaries on the Scripture, but on all occasions he gives us the
   different senses, expositions, and interpretations of the fathers, of
   the same places and texts, and that where any difficulty occurs in a
   manner perpetually. But the pretence of the authoritative determination
   of the fathers in points of religion hath been so disproved, and the
   vanity of it so fully discovered, as that it is altogether needless
   farther to insist upon it. And those who would seem to have found out a
   middle way, between their determining authority on the one hand, and
   the efficacy of their reasons, with a due veneration of their piety and
   ability (which all sober men allow), on the other, do but trifle, and
   speak words whose sense neither themselves nor any others do
   understand.

   3. We say, therefore, that the sole use of ecclesiastical means in the
   interpretation of the Scripture is in the due consideration and
   improvement of that light, knowledge, and understanding in, and those
   gifts for the declaration of, the mind of God in the Scripture, which
   he hath granted unto and furnished them withal who have gone before us
   in the ministry and work of the gospel; for as God in an especial
   manner, in all ages, took care that the doctrine of the gospel should
   be preached viva voce, to the present edification of the body of the
   church, so likewise, almost from the beginning of its propagation in
   the world, presently after the decease of the apostles and that whole
   divinely-inspired society of preachers and writers, he stirred up and
   enabled sundry persons to declare by writing what their apprehensions
   were, and what understanding God had given them in and about the sense
   of the Scripture. Of those who designedly wrote comments and
   expositions on any part of the Scripture, Origen was the first, whose
   fooleries and mistakes, occasioned by the prepossession of his mind
   with platonical philosophy, confidence of his own great abilities
   (which, indeed, were singular and admirable), with the curiosity of a
   speculative mind, discouraged not others from endeavouring with more
   sobriety and better success to write entire expositions on some parts
   of the Scripture: such among the Greeks were Chrysostom, Theodoret,
   Aretine, Oecumenius, Theophylact; and among the Latins, Jerome,
   Ambrose, Austin, and others. These have been followed, used, improved,
   by others innumerable, in succeeding ages. Especially since the
   Reformation hath the work been carried on with general success, and to
   the great advantage of the church; yet hath it not proceeded so far but
   that the best, most useful, and profitable labour in the Lord's
   vineyard, which any holy and learned man can engage himself in, is to
   endeavour the contribution of farther light in the opening and
   exposition of Scripture, or any part thereof.

   Now, all these are singular helps and advantages unto the right
   understanding of the Scripture; of the same kind of advantage, as to
   that single end of light and knowledge, which preaching of the word is,
   used with sobriety, judgment, and a due examination of all by the text
   itself. [As] for the exposition of the fathers, as it is a ridiculous
   imagination, and that which would oblige us to the belief of
   contradictions and open mistakes, for any man to authenticate them so
   far as to bind us up unto an assent unto their conceptions and dictates
   because they are theirs; so they will not be despised by any but such
   as have not been conversant in them. And it is easy to discern from
   them all, by the diversity of their gifts, ways, and designs, in the
   exposition of Scripture, that the Holy Spirit divided unto them as he
   pleased; which as it should make us reverence his presence with them,
   and assistance of them, so it calls for the freedom of our own
   judgments to be exercised about their conceptions. And [as] for those
   of latter days, though the names of the principal and most eminent of
   them, as Bucer, Calvin, Martyr, Beza, are now condemned and despised by
   many, mostly by those who never once seriously attempted the exposition
   of any one chapter in the whole Scripture, yet those who firmly design
   to grow in the knowledge of God and of our Lord and Saviour Jesus
   Christ, both do and always will bless God for the assistance he gave
   them in their great and holy works, and in the benefit which they
   receive by their labours. These are the outward means and advantages
   which are requisite, and to be used as any one's calling, opportunity,
   ability, and work do require, as helps to attain a fight understanding
   of the mind of God in the Scripture. Now, concerning them all I shall
   only say, that the Spirit of God makes them useful and prosperous
   according to the counsel of his own will. Some are prone in the use of
   them to lean unto their own understandings, and consequently to wander
   in and after the imaginations of their own minds, corrupting the word
   of God, and endeavouring to pervert his right ways thereby. Others he
   leaves in the shell of the text, to exercise their skill about words,
   phrases, and expressions, without leading them into the spiritual sense
   of the word, which is its life and power. In some he blesseth them to
   the full and proper end; but not unless they are in a compliance with
   the spiritual means and duties before insisted on.

   From what hath been discoursed concerning the work of the Spirit of God
   in revealing unto believers the mind of God in the Scriptures, or the
   sense of that revelation made of it therein, two things will seem to
   follow, -- First, That those who have not that assistance granted to
   them, or that work of his wrought in them, cannot understand or
   apprehend the truth or doctrine of faith and obedience therein
   revealed; for if that work of the Spirit be necessary thereunto, which
   they are not made partakers of, how can they come to any knowledge or
   understanding therein? Secondly, That those who are so influenced and
   guided must understand the whole Scripture aright, and be freed from
   all mistakes in their conceptions about the mind of God; -- both which
   are contrary to the experience of all men in all ages, seeing many
   persons visibly destitute of any saving work of the Holy Ghost upon
   their minds, as is evident in that no renovation of them or reformation
   of life doth ensue thereon, have yet attained a great acquaintance with
   the truth as it is revealed in the word, and many who are truly
   enlightened and sanctified by him do yet fall into sundry errors and
   mistakes, which the differences and divisions among themselves do
   openly proclaim; and the Scripture itself supposeth that there may be
   diversity of judgment about spiritual things among those who are really
   sanctified and believers.

   A brief answer unto both these exceptions will lead this discourse unto
   its close. I say, therefore, to the first:-- 1. That there are in the
   declaration of the mind of God in the Scriptures sundry things that are
   common unto other writings, both as to the matter of them and the
   manner of their delivery. Such are the stories of times past therein
   recorded, the computation of times, the use of words, phrases of
   speech, figurative and proper, artificial connections of discourse,
   various sorts of arguments, and the like; all which persons may come to
   the understanding of, and be able to make a right judgment concerning,
   without any especial assistance of the Holy Spirit, the things about
   which they are conversant being the proper object of the reasonable
   faculties of the mind, provided there be a common blessing on their
   endeavours and exercise. 2. The main doctrines of truth declared in the
   Scripture are proposed in such distinct, plain enunciations, in
   propositions accommodated unto the understandings of rational men, that
   persons who, in the use of disciplinary and ecclesiastical helps,
   attend unto the study of them without prejudice, or prepossession with
   false notions and opinions, with freedom from the bias of carnal and
   secular interests and advantages, and from the leaven of tradition, may
   learn, know, and understand the sense, meaning, and truth of the
   doctrines so proposed and declared unto them, without any especial work
   of saving illumination on their minds. The propositions of truth in the
   Scripture; -- I mean those which are necessary unto the great ends of
   the Scripture, -- are so plain and evident in themselves, that it is
   the fault and sin of all men endued with rational abilities if they
   perceive them not, and assent not unto them upon the evidence of their
   truth, or of the mind of God in those places of Scripture wherein they
   are declared; which is the substance of what we plead concerning the
   perspicuity of the Scripture against the Papists. 3. Considering the
   natural vanity of the mind of man, its proneness to error and false
   imaginations, the weakness of judgment wherewith it is in all things
   accompanied, whatever it attains in the knowledge of truth is to be
   ascribed unto the guidance of the Spirit of God, although not working
   in it or upon it by a communication of saving light and grace; for, 4.
   The knowledge of truth thus to be attained is not that illumination
   which we are inquiring after, nor doth it produce those effects of
   renewing the mind, and transforming it into the image of the things
   known, with the fruits of holy obedience, which are inseparable from
   saving illumination.

   In answer unto the second pretended consequence of what we have
   discoursed, I say, -- 1. That the promise of the Spirit, and the
   communication of him accordingly, to teach, instruct, guide, and lead
   us into truth, is suited unto that great end for which God hath made
   the revelation of himself in his word, -- namely, that we might live
   unto him here according to his will, and be brought unto the enjoyment
   of him hereafter unto his glory. 2. That unto this end it is not
   necessary that we should understand the direct sense and meaning of
   every single text, place, or passage in the Scripture, nor yet that we
   should obtain the knowledge of every thing revealed therein. It
   sufficeth, in answer to the promise and design of the work of the Holy
   Ghost, that the knowledge of all truth necessary to be known unto that
   end be communicated unto us, and that we have so far a right
   understanding of the sense of the Scripture as to learn that truth by
   the use of the means appointed unto that end. 3. We are not hereby
   absolutely secured from particular errors and mistakes, no more than we
   are from all actual sins by the work of the Spirit on our wills; that
   of both kinds, whilst we live in this world, being only in a tendency
   towards perfection. There is no faculty of our souls that is absolutely
   and perfectly renewed in this life. But as the wills of believers are
   so far renewed and changed by grace as to preserve them from such sins
   as are inconsistent with a holy life according to the tenor of the
   covenant, which yet leaves a possibility of many infirmities and actual
   sins; so their minds are so far renewed as to know and assent to all
   truths necessary to our life of obedience and a right understanding of
   the Scripture wherein they are revealed, which yet may be consistent
   with many mistakes, errors, and false apprehensions, unto our great
   damage and disadvantage. But withal this must be added, that, such are
   the teachings of the Spirit of God as to all divine truths whatever,
   both in the objective revelation of them in the word, and in the
   assistance he gives us by his light and grace to perceive and
   understand the mind and whole counsel of God in that revelation, it is
   not without our own guilt, as well as from our own weakness, that we
   fall into errors and misapprehensions about any Scripture proposals
   that concern our duty to God. And if all that believe would freely
   forego all prejudices or preconceived opinions, and cast off all
   impressions from worldly considerations and secular advantages, giving
   themselves up humbly and entirely to the teaching of God in the ways of
   his own appointment, some whereof have been before insisted on, we
   might "all come in the unity of the faith, and of the knowledge of the
   Son of God, unto a perfect man, unto the measure of the stature of the
   fullness of Christ," Eph. iv. 13. And these things may suffice to
   illustrate the work of the Holy Ghost in our illumination, with respect
   unto the external objective cause thereof, or the holy Scripture
   itself.

   There is yet another work of the Holy Ghost with respect unto the
   Scripture, which although it fall not directly under the present
   consideration of the ways and means of saving illumination, yet the
   whole of what we have discoursed is so resolved into it, in the order
   of an external cause, as that it may justly claim a remembrance in this
   place; and this is, his watchful care over the written word, in
   preserving it from destruction and corruption, from the first writing
   of it unto this very day.

   That it hath been under the especial care of God, not only the event of
   its entire preservation, considering the opposition it hath been
   exposed unto, but also the testimony of our Saviour as to the books of
   the Old Testament, than which those of the New are certainly of no less
   esteem or use, do sufficiently evince: Matt. v. 18, "Till heaven and
   earth pass, one jot or one tittle shall in no wise pass from the law."
   That by the law the whole writings of the Old Testament are intended,
   the context doth declare. And what he affirms, that it shall not by any
   means pass away, -- that is, be abolished or corrupted, -- that he
   taketh on himself to preserve and secure. Two things the Scripture in
   itself is subject unto:-- 1. Destruction or abolition, as unto the
   whole or any necessary part thereof. 2. Corruption of the writing, by
   changes, alterations, and falsifications of the copies of it. And by
   both of these it hath been attempted, and that both before and since
   the time of the promulgation of the gospel, the stories whereof are
   known; and yet is it come safe off from all, not only without ruin, but
   without wound or blemish. For any one to suppose that this hath been
   done by chance, or by the care of men alone, without the especial
   watchful providence and powerful actings of the Spirit of God, in the
   pursuit of the promise of Christ that it should not fail, -- which
   expressed a care that God had taken on himself to make good from the
   beginning, -- is not only to neglect the consideration of the nature of
   all human affairs, with the revolutions that they are subject unto, and
   the deceit and violence wherewith the Scriptures have been attacked,
   with the insufficiency of the powers and diligence employed for their
   preservation, but also to countenance the atheistical notion that God
   hath no especial regard to his word and worship in the world. Indeed,
   for a man to think and profess that the Scripture is the word of God,
   given unto men for the ends which itself declares, and of that use
   which it must be of in being so, and not believe that God hath always
   taken and doth take especial care of its preservation, and that in its
   purity and integrity, beyond the ordinary ways of his providence in the
   rule of all other things, is to be sottish and foolish, and to
   entertain thoughts of God, his goodness, wisdom, and power, infinitely
   unworthy of him and them. There have of late been some opinions
   concerning the integrity and purity of the Scriptures invented and
   maintained, that, I conceive, take off from the reverence of that
   relation which the Scripture hath, in its integrity and purity, unto
   the care and glory of God. Hence it is by some maintained that some
   books written by divine inspiration, and given out unto the church as
   part of its canon, or rule of faith and obedience, are utterly lost and
   perished; that the law and Scripture of the Old Testament before the
   captivity were written, though in the Hebrew tongue (which, they say,
   was not originally the language of Abraham, derived from Eber, but of
   the posterity of Ham in Canaan), yet not in the letters or characters
   which are now in use, but in those which a few wicked idolaters called
   Samaritans did use and possess, being left unto them by Ezra, and new
   characters invented by him, or borrowed from the Chaldeans for the use
   of the church; that the vowels and accents, whereby alone the true
   reading and sense of it is preserved, are a late invention of some
   Masoretical rabbins; and that the original text is in many places
   corrupted, so as that it may and ought to be corrected by translations,
   especially that of the LXX.; with sundry other such imaginations, which
   they countenance with uncertain conjectures and fabulous stories. And I
   cannot but wonder how some seem to take shelter unto their opinions,
   especially that of preferring the translation of the LXX. unto the
   original Hebrew text, or, as they fondly speak, "the present copy of
   it," in the church of England, whose publicly authorized and excellent
   translation takes no more notice of, nor hath any more regard unto that
   translation, when it differs from the Hebrew, as it doth in a thousand
   places, than if it had never been in the world. And as no translations
   are in common use in the whole world but what were immediately traduced
   out of the Hebrew original, excepting only some part of the vulgar
   Latin, so I verily believe that those very Christians who contend for a
   preference to be given unto that of the LXX., now they have got their
   ends, or at least attempted them, in procuring a reputation of
   learning, skill, and cunning, by their writings about it, would not
   dare to advise a translation out of that to be made and composed for
   the use of that church which they adhere unto, be it what it will, to
   the rejection and exclusion of that taken out of the original: and to
   have two recommended unto common use, so discrepant as they would be
   found to be, would certainly be of more disadvantage to the church than
   by all their endeavours otherwise they can compensate. Yea, I am apt to
   think that they will not be very urgent for an alteration to be made in
   the church's translation in those particular instances wherein they
   hope they have won themselves much reputation in proving the mistakes
   of the Hebrew, and manifesting how it may be rectified by the
   translation of the LXX.; for whatever thoughts may be in their minds
   concerning their learned disputes, I doubt not but they have more
   reverence of God and his word than to break in upon it with such a kind
   of violence, on any pretence whatsoever. As, therefore, the integrity
   and purity of the Scripture in the original languages may be proved and
   defended against all opposition, with whatever belongs thereunto, so we
   must ascribe their preservation to the watchful care and powerful
   operation of the Spirit of God absolutely securing them throughout all
   generations.
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                                   Book VII.
     __________________________________________________________________

   A discourse

   of

   the work of the Holy Spirit in prayer;

   with a brief inquiry into

   the nature and use of mental prayer and forms.
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   London: 1682.
     __________________________________________________________________

Prefatory note.

   The preface to the following treatise is of some interest, as an
   earnest pleading against liturgical impositions, on four different
   grounds:-- as having been instrumental in securing, at an early period,
   currency for the errors of the great apostasy; in introducing the
   gorgeous embellishments of carnal fancy into the pure worship of the
   Christian religion; in tempting ecclesiastical authorities to the
   employment of civil penalties in matters of faith; and in leading to
   the cessation of spiritual and ministerial gifts in the church. The
   treatise itself unfolds the evidence and nature of the gracious
   operation of the Holy Spirit in prayer, and would be esteemed meagre
   and incomplete if it were regarded as a treatise on the whole subject
   of prayer. To understand its precise scope, it must be considered
   simply as another book in the general work of our author on the
   dispensation and operations of the Holy Spirit. Given the subsidiary
   discussions, on the mental prayer, of the church of Rome, and the use
   of devotional formulas, are evidently connected with the peculiar and
   distinctive object of the treatise, -- as designed to illustrate the
   operations of the Spirit in the devotional exercises of believers.
     __________________________________________________________________

  Analysis.

   The object of the discourse is explained. The two main divisions of it
   are:-- I. The evidence of an especial work of the Spirit in prayer and
   praise; and, II. The illustration of the nature of this work, chap. i.

   I. The evidence of its reality consists in a minute explanation of two
   passages in Scripture, Zech. xii. 10, and Gal. iv. 6, ii., iii. II. Its
   general nature is considered, -- prayer having been defined to be a
   spiritual faculty of exercising Christian graces in the way of vocal
   requests and supplications to God, iv. The work of the Spirit in the
   matter of prayer is reviewed in greater detail:-- as enlightening us
   into a perception of our spiritual wants; acquainting us with the
   promises of grace and mercy for our relief; and leading us to express
   desires for any blessing in order to right and proper ends, v. His work
   as to the manner of prayer is described:-- as disposing us to obey God
   in this duty; implanting holy and gracious desires after the objects
   sought; giving us delight in God as the object of prayer; and keeping
   us intent on Christ, as the way and ground of acceptance, vi. The
   manner of prayer is farther considered with special reference to Eph.
   vi. 18, vii. In the course of an argument on the duty of external
   prayer, the promise of the Spirit is exhibited as superseding the
   necessity of recourse to external forms, on the following grounds:-- 1.
   The natural obligation to call on God according to our ability; 2. The
   example of the saints in Scripture; 3. The circumstance that in all the
   commands to pray there is no respect to outward helps; 4. The existence
   of certain means for the improvement of our gift in prayer; 5. The use
   to which our natural faculties of invention, memory, and elocution, are
   thus put; and, 6. The necessary exercise of our spiritual abilities,
   viii. Certain duties are inferred from the preceding discourse:-- 1.
   The ascription to God of all the glory on account of any gift in
   prayer; and, 2. Constant attention to the duty of prayer, ix.

   Two subsidiary discussions follow:-- 1. A searching exposure of the
   mental prayer recommended by the Church of Rome, in which prayer is
   merged into spiritual contemplation, without any succession and
   utterance of thought; it is shown that language is no interference with
   the workings of devotional sentiment, but serves, on the contrary, to
   define the objects of thought, and enhance the power of conception, x.:
   and, 2. A disquisition on the use and value of forms: the mere use of
   them by some men, as suited to their attainments and experience, is
   discriminated from the alleged necessity of them for the purposes of
   worship.; and against the latter these objections are urged:-- 1. There
   is no promise of the Spirit to assist in the composition of prayers for
   others; 2. The Spirit is promised that we may be helped, not to compose
   prayers, but to pray; 3. Forms of prayer are no institution, either of
   the law or the gospel; 4. The alleged practical benefit held to result
   from them is very questionable, inasmuch as those who have the gift of
   prayer do not need them, and those deficient in the gift, if believers,
   have the promise of it, and can only cultivate it by actual exercise;
   5. There are better ways in which we may have the matter of prayer
   suggested to us; and, 6. In the light of experience, forms of prayer
   are not so conducive to spiritual benefit as the exercise of the gift.
   Lastly, Some arguments for forms of prayer from instances occurring in
   Scripture are considered and set aside, xi. -- Ed.
     __________________________________________________________________

Preface to the reader.

   It is altogether needless to premise any thing in this place concerning
   the necessity, benefit, and use of prayer in general. All men will
   readily acknowledge that as without it there can be no religion at all,
   so the life and exercise of all religion doth principally consist
   therein. Wherefore, that way and profession in religion which gives the
   best directions for it, with the most effectual motives unto it, and
   most aboundeth in its observance, hath therein the advantage of all
   others. Hence also it follows, that as all errors which either pervert
   its nature or countenance a neglect of a due attendance unto it are
   pernicious in religion, so differences in opinion, and disputes about
   any of its vital concerns, cannot but be dangerous and of evil
   consequence; for on each hand these pretend unto an immediate
   regulation of Christian practice in a matter of the highest importance
   unto the glory of God and the salvation of the souls of men. Whereas,
   therefore, there is nothing more requisite in our religion than that
   true apprehensions of its nature and use be preserved in the minds of
   men, the declaration and defence of them, when they are opposed or
   unduly traduced, is not only justifiable but necessary also.

   This is the design of the ensuing discourse. There is in the Scripture
   a promise of the Holy Ghost to be given unto the church as "a Spirit of
   grace and of supplications." As such, also, there are particular
   operations ascribed unto him. Mention is likewise frequently made of
   the aids and assistances which he affords unto believers in and unto
   their prayers. Hence they are said to "pray always with all prayer and
   supplication in the Spirit." Of the want of these aids and assistances
   to enable them to pray according to the mind of God some do profess
   that they have experience, as also of their efficacy unto that end when
   they are received. Accordingly, these regulate themselves in this whole
   duty in the expectation or improvement of them. And there are those
   who, being accommodated with other aids of another nature, to the same
   purpose, which they esteem sufficient for them, do look on the former
   profession and plea of an ability to pray by the aids and assistances
   of the Holy Spirit to be a mere empty pretence.

   And in the management of these different apprehensions those at
   variance seem to be almost barbarians one to another, the one being not
   able to understand what the other do vehemently affirm: for they are
   determined in their minds, not merely by notions of truth and
   falsehood, but by the experience which they have of the things
   themselves, a sense and understanding whereof they can by no means
   communicate unto one another; for whereas spiritual experience of truth
   is above all other demonstrations unto them that do enjoy it, so it
   cannot be made an argument for the enlightening and conviction of
   others, Hence those who plead for prayer by virtue of supplies of gifts
   and grace from the Holy Spirit do admire that the use or necessity of
   them herein should be contradicted; nor can they understand what they
   intend who seem to deny that it is every man's duty, in all his
   circumstances, to pray as well as he can, and to make use in his so
   doing of the assistance of the Spirit of God. And by "prayer" they mean
   that which the most eminent and only proper signification of the word
   doth denote, namely, that which is vocal. Some, on the other side, are
   so far from the understanding of these things, or a conviction of their
   reality, that with the highest confidence they despise and reproach the
   pretence of them. To "pray in the Spirit" is used as a notable
   expression of scorn, the thing signified being esteemed fond and
   contemptible.

   Moreover, in such cases as this, men are apt to run into excesses in
   things and ways which they judge expedient, either to countenance their
   own opinions or to depress and decry those of them from whom they
   differ. And no instances can be given in this kind of greater
   extravagances than in that under consideration: for hence it is that
   some do ascribe the original of free prayer amongst us; by the
   assistance of the Spirit of God, unto an invention of the Jesuits, --
   which is no doubt to make them the authors of the Bible; and others do
   avow that all forms of prayer used amongst us in public worship are
   mere traductions from the Roman Breviaries and Missal. But these things
   will be afterward spoken unto. They are here mentioned only to evince
   the use of a sedate inquiry into the truth or the mind of God in this
   matter; which is the design of the ensuing discourse.

   That which should principally guide us in the management of this
   inquiry is, that it be done unto spiritual advantage and edification,
   without strife or contention. Now, this cannot be without a diligent
   and constant attendance unto the two sole rules of judgment herein, --
   namely, Scripture revelation and the experience of them that do
   believe; for although the latter is to be regulated by the former, yet
   where it is so, it is a safe rule unto them in whom it is. And in this
   case, as in water face answereth unto face, so do Scripture revelation
   and spiritual experience unto one another. All other reasonings, from
   customs, traditions, and feigned consequences, are here of no use. The
   inquiries before us are concerning the nature of the work of the Holy
   Spirit in the aids and assistances which he gives unto believers in and
   unto their prayers, according unto the mind of God; as also what are
   the effects and fruits of that work of his, or what are the spiritual
   abilities which are communicated unto them thereby. Antecedently
   hereunto it should be inquired whether indeed there be any such thing
   or no, or whether they are only vainly pretended unto by some that are
   deceived; but the determination hereof depending absolutely on the
   foregoing inquiries, it may be handled jointly with them, and needs no
   distinct consideration, lie that would not deceive nor be deceived in
   his inquiry after these things must diligently attend unto the two
   forementioned rules of Scripture testimony and experience. Other safe
   guides he hath none. Yet will it also be granted that from the light of
   nature, whence this duty springs, wherein it is founded, from whence as
   unto its essence it cannot vary, as also from generally-received
   principles of religion suited thereunto, with the uncorrupted practice
   of the church of God in former ages, much direction may be given unto
   the understanding of those testimonies and examination of that
   experience.

   Wherefore, the foundation of the whole ensuing discourse is laid in the
   consideration and exposition of some of those texts of Scripture
   wherein these things are expressly revealed and proposed unto us, for
   to insist on them all were endless. This we principally labour in, as
   that whereby not only must the controversy be finally determined, but
   the persons that manage it be eternally judged. What is added
   concerning the experience of them that do believe the truth herein
   claims no more of argument unto them that have it not than it hath
   evidence of proceeding from and being suited unto those divine
   testimonies. But whereas the things that belong unto it are of great
   moment unto them who do enjoy it, as containing the principal acts,
   ways, and means of our intercourse and communion with God by Christ
   Jesus, they are here somewhat at large, on all occasions, insisted on,
   for the edification of those whose concernment lieth only in the
   practice of the duty itself. Unless, therefore, it can be proved that
   the testimonies of the Scripture produced and insisted on do not
   contain that sense and understanding which the words do determinately
   express (for that only is pleaded), or that some have not an experience
   of the truth and power of that sense of them, enabling them to live
   unto God in this duty according to it, all other contests about this
   matter are vain and useless.

   But yet there is no such work of the Holy Spirit pleaded herein as
   should be absolutely inconsistent with or condemnatory of all those
   outward aids of prayer by set composed forms which are almost
   everywhere made use of; for the device being ancient, and in some
   degree or measure received generally in the Christian world (though a
   no less general apostasy in many things from the rule of truth at the
   same time, in the same persons and places, cannot be denied), I shall
   not judge of what advantage it may be or hath been unto the souls of
   men, nor what acceptance they have found therein, where it is not too
   much abused. The substance of what we plead from Scripture and
   experience is only this, That whereas God hath graciously promised his
   Holy Spirit, as a Spirit of grace and supplications, unto them that do
   believe, enabling then to pray according to his mind and will, in all
   the circumstances and capacities wherein they are, or which they may be
   called unto, it is the duty of them who are enlightened with the truth
   hereof to expect those promised aids and assistances in and unto their
   prayers, and to pray according to the ability which they receive
   thereby. To deny this to be their duty, or to deprive them of their
   liberty to discharge it on all occasions, riseth up in direct
   opposition unto the divine instruction of the sacred word.

   But, moreover, as was before intimated, there are some
   generally-allowed principles, which, though not always duly considered,
   yet cannot at any time be modestly denied, that give direction towards
   the right performance of our duty herein; and they are these that
   follow:--

   1. It it the duty of every man to pray for himself. The light of
   nature, multiplied divine commands, with our necessary dependence on
   God and subjection unto him, give life and light unto this principle.
   To own a Divine Being is to own that which is to be prayed unto, and
   that it is our duty so to do.

   2. It is the duty of some, by virtue of natural relation or of office,
   to pray with and for others also. So is it the duty of parents and
   masters of families to pray with and for their children and households.
   This also derives from those great principles of natural light that God
   is to be worshipped in all societies of his own erection, and that
   those in the relations mentioned are obliged to seek the chiefest good
   of them that are committed unto their ears; and so is it frequently
   enjoined in the Scripture. In like manner it is the duty of ministers
   to pray with and for their flocks, by virtue of especial institution.
   These things cannot be, nor, so far as I know of, are questioned by
   any; but practically the moat of men live in an open neglect of their
   duty herein. Were this but diligently attended unto, from the first
   instance of natural and moral relations unto the instituted offices of
   ministers and public teachers, we should have less contests about the
   nature and manner of praying than at present we have. It is holy
   practice that must reconcile differences in religion, or they will
   never be reconciled in this world.

   3. Every one who prayeth, either by himself and for himself or with
   others for them, it obliged, as unto all the new, properties, and
   circumstances of to pray as well as he it able; for by the light of
   nature every one is obliged in all instances to serve God with his
   best. The confirmation and exemplification, hereof was one end of the
   institution of sacrifices under the Old Testament; for it was ordained
   in them that the chief and best of every thing was to be offered unto
   God. Neither the nature of God nor our own duty towards him will admit
   that we should expect any acceptance with him, unless our design be to
   serve him with the best that we have, both for matter and manner. So is
   the mind of God himself declared in the prophet: "If ye offer the blind
   for sacrifice, is it not evil? and if ye offer the lame and the sick,
   is it not evil? Ye brought that which was torn, and the lame, and the
   sick: should I accept this of your hand? saith the Lord. But cursed be
   the deceiver, which hath in his flock a male, and voweth, and
   sacrificeth unto the Lord a corrupt thing: for I am a great King, saith
   the Lord of hosts, and my name is dreadful among the heathen," Mal. i.
   8, 13, 14.

   4. In our reasonable service, the best wherewith we can serve God
   consists in the intense, sincere actings of the faculties and
   affections of our minds, according unto their respective powers,
   through the use of the best assistance we can attain. And if we omit or
   forego, in any instance, the exercise of them according to the utmost
   of our present ability, we offer unto God the sick and the lame. If men
   can take it on themselves, in the sight of God, that the invention and
   use of set forms of prayer, and other the like outward modes of divine
   worship, are the best that he hath endowed them withal for his service,
   they are free from the force of this consideration.

   5. There is no man but, in the use of the aids which God hath prepared
   for that purpose, is able to pray according to the will of God, and as
   he is in duty obliged, whether he pray by himself and for himself, or
   with others and for them also. There is not by these means perfection
   attainable in the performance of any duty, neither can all attain the
   same measure and degree u unto the usefulness of prayer and manner of
   praying; but every one may attain unto that wherein he shall be
   accepted with God, and according unto the duty whereunto he is obliged,
   whether personally or by virtue of any relation wherein he stands unto
   others. To suppose that God requireth duties of men which they cannot
   perform in an acceptable manner, by virtue and in the use of those aids
   which he hath prepared and promised unto that end, is to reflect
   dishonour on his goodness and wisdom in his commands. Wherefore, no man
   is obliged to pray, in any circumstances, by virtue of any relation or
   office, but he is able so to do according unto what is required of him;
   and what he is not able for he is not called unto.

   6. We are expressly commanded to pray, but are nowhere commanded to
   make prayers for ourselves, much less for others. This is superadded,
   for a supposed conveniency, unto the light of nature and Scripture
   institution.

   7. There is assistance promised unto believers to enable them to pray
   according unto the will of God; there is no assistance promised to
   enable any to make prayers for others. The former part of this
   assertion is explained and proved in the ensuing discourse, and the
   latter cannot be disproved. And if it should be granted that the work
   of composing prayers for others is a good work, falling under the
   general aids of the Holy Spirit necessary unto every good work
   whatever, yet are not those aids of the same kind and nature with his
   actual assistances in and unto prayer as he is the Spirit of grace and
   supplications: for in the use of those assistances by grace and gifts,
   every man that useth them doth actually pray, nor are they otherwise to
   be used; but men do not pray in the making and composing forms of
   prayer, though they may do so in the reading of them afterward.

   8. Whatever forms of prayer were given out unto the use of the church
   by divine authority and inspiration, as the Lord's Prayer and the
   Psalms or Prayers of David, they are to have their everlasting use
   therein, according unto what they were designed unto. And be their end
   and use what it will, they can give no more warranty for human
   compositions unto the same end, and the injunction of their use, than
   for other human writings to be added unto the Scripture.

   These and the like principles, which are evident in their own light and
   truth, will be of use to direct us in the argument in hand, so far as
   our present design is concerned therein; for it is the vindication of
   our own principles and practice that is principally designed, and not
   an opposition unto those of other men. Wherefore, as was before
   intimated, neither these principles nor the divine testimonies, which
   we shall more largely insist upon, are engaged to condemn all use of
   set forms of prayers as sinful in themselves, or absolutely unlawful,
   or such as so vitiate the worship of God as to render it wholly
   unacceptable in them that choose so to worship him; for God will accept
   the persons of those who sincerely seek him, though, through invincible
   ignorance, they may mistake in sundry things as unto the way and manner
   of his worship. And how far, as unto particular instances of
   miscarriage, this rule may extend he only knows, and of men, whatever
   they pretend, not one. And where any do worship God in Christ with an
   evidence of holy fear and sincerity, and walk in a conversation
   answerable unto the rule of the gospel, though they have manifold
   corruptions in the way of their worship, I shall never judge severely
   either of their present acceptance with God or of their future eternal
   condition. This is a safe rule with respect unto others: our own is, to
   attend with all diligence unto what God hath revealed concerning his
   worship, and absolutely comply therewith; without which we can neither
   please him nor come to the enjoyment of him.

   I do acknowledge, also, that the general prevalency of the use of set
   forms of prayer of human invention in Christian assemblies for many
   ages (more than any other argument that is urged for their necessity)
   requires a tenderness in judgment as unto the whole nature of them, and
   the acceptance of their persons in the duty of prayer by whom they are
   used. Yet no consideration of this usage, seeing it is not warranted by
   the Scriptures, nor is of apostolical example, nor is countenanced by
   the practice of the primitive churches, ought to hinder us from
   discerning and judging of the evils and inconveniences that have ensued
   thereon, nor from discovering how far they are unwarrantable as unto
   their imposition. And these evils may be here a little considered.

   The beginnings of the introduction of the use of set forms of prayer of
   human composition into the worship of the church are altogether
   uncertain, but that the reception of them was progressive, by new
   additions from time to time, is known to all; for neither Rome nor the
   present Roman Missal was built in a day. In that and the Breviaries did
   the whole worship of the church issue, at lease in these parts of the
   world. No man is so fond as to suppose that they were of one entire
   composition, the work of one age, of one man, or any assembly of men at
   the same time, unless they be so brutishly devout as to suppose that
   the Mass-book was brought from heaven unto the pope by an angel, as the
   Alcoran was to Mohammed. It is evident, indeed, that common people, at
   least of the communion of the papal church, do believe it to be as much
   of a divine original as the Scripture, and that on the same grounds of
   the proposal of it unto them, as the only means of divine worship, by
   their church. Hence is it unto them an idol. But it is well enough
   known how from small beginnings, by various accessions, it increased
   unto its present form and station. And this progress, in the reception
   of devised forms of prayer in the worship of the church carried along
   with it sundry pernicious concomitants, which we may briefly
   consider:--

   First, in and by the additions made unto the first received forms, the
   superstitious and corrupt doctrines of the apostasy in several ages
   were insinuated into the worship of the church. That such superstitious
   and corrupt doctrines were gradually introduced into the church is
   acknowledged by all Protestants, and is sufficiently known; the
   supposition of it is the sole foundation of the Reformation. And by
   this artifice of new additions to received forms, they were from time
   to time admitted into and stated in the worship of the church; by which
   principally to this very day they preserve their station in the minds
   of men. Were that foundation of them taken away, they would quickly
   fall to the ground. By this means did those abominations of
   transubstantiation and the sacrifice of the mass both leaven and poison
   the whole worship of the public assemblies, and imposed themselves on
   the credulity of the people. The disputes of speculative men,
   superstitious and subtile, about these things, had never infected the
   minds of the common people of Christians, nor ever been the means of
   that idolatry which at length spread itself over the whole visible
   church of these parts of the world, had not this device of prescribed
   forms of prayer, wherein those abominations were not only expressed but
   graphically represented and acted (so violently affecting the carnal
   minds of men superstitious and ignorant), imposed them on their
   practice, which gradually hardened them with an obdurate credulity; for
   although they saw no ground or reason doctrinally to believe what was
   proposed unto them about transubstantiation and the sacrifice of the
   mass, and might easily have seen that they were contradictory unto all
   the conductive principles of men and Christians, -- namely, faith,
   reason, and sense, -- yet they deceived themselves into an obstinate
   pretence of believing in the notion of [the] truth of what they had
   admitted in practice. Men, I say, of corrupt minds might have disputed
   long enough about vagrant forms, accidents without subjects,
   transmutation of substances without accidents, sacrifice bloody and
   unbloody, before they had vitiated the whole worship of the church with
   gross idolatry, had not this engine been made use of for its
   introduction, and the minds of men by this means been inveigled with
   the practice of it; but when the whole matter and means of it was
   gradually insinuated into, and at length comprised in, those forms of
   prayer which they were obliged continually to use in divine service,
   their whole souls became leavened and tainted with a confidence in and
   love unto these abominations.

   Hence it was that the doctrines concerning the sacraments, and the
   whole worship of God in the church, as they became gradually corrupted,
   were not at once objectively and doctrinally proposed to the minds and
   considerations of men, to be received or rejected, according to the
   evidence they had of their truth or error (a method due to the
   constitution of our nature), but gradually insinuated into their
   practice by additional forms of prayer, which they esteemed themselves
   obliged to use and observe. This was the gilding of the poisonous pill,
   whose operation, when it was swallowed, was to bereave men of their
   sense, reason, and faith, and make them madly avow that to be true
   which was contrary unto them all.

   Besides, as was before intimated, the things themselves that were the
   groundwork of idolatry, -- namely, transubstantiation and the sacrifice
   of the mass, -- were so acted and represented in those forms of worship
   as to take great impression on the minds of carnal men, until they were
   mad on their idols; for when all religion and devotion is let into the
   soul by fancy and imagination, excited by outward spectacles, they will
   make mad work in the world, as they have done, and yet continue to do.
   But hereof I shall speak in the next place.

   It had, therefore, been utterly impossible that an idolatrous worship
   should have been introduced into the church in general, had not the
   opinion of the necessity of devised forms of prayer been first
   universally received; at least, it had not been so introduced and so
   established as to procure and cause the shedding of the blood of
   thousands of holy persons for not complying with it. By this means
   alone was brought in that fatal engine of the church's ruin, from whose
   murderous efficacy few escaped with their lives or souls. Had all
   churches continued in the liberty wherein they were placed and left by
   our Lord Jesus Christ and his apostles, it is possible that many
   irregularities might have prevailed in some of them, and many mistakes
   been admitted in their practice; yet this monster of the mass,
   devouring the souls of the most, and drinking the blood of many, had
   never been conceived nor brought forth, at least not nourished into
   that terrible form and power wherein it appeared and acted for many
   ages in the world. And upon the account thereof it is not without cause
   that the Jews say that the Christians received their Tephilloth, or
   Prayer-books, from Armillus, -- that is, Antichrist.

   It is true, that when the doctrine of religion is determined and
   established by civil laws, the laws of the nation where it is
   professed, as the rule of all outward advantages, liturgies composed in
   compliance therewithal are not so subject to this mischief; but this
   ariseth from that external cause alone. Otherwise, wherever those who
   have the ordering of these things do deviate from the truth once
   received, as it is common for the most so to do, forms of prayers
   answerable unto those deviations would quickly be insinuated; and the
   present various liturgies that are amongst the several sorts of
   Christians in the world are of little other use than to establish their
   minds in their peculiar errors, which by this means they adhere unto as
   articles of their faith.

   And hereby did God suffer contempt to be cast upon the supposed wisdom
   of men about his worship and the ways of it. They would not trust unto
   his institutions and his care of them, but did first put the ark into a
   cart, and then, like Uzzah, put forth a hand of force to hold it when
   it seemed to shake; for it is certain that, if not the first invention,
   yet the first public recommendation and prescription, of devised forms
   of prayer unto the practice of the churches, were designed to prevent
   the insinuation of false opinions and corrupt modes of worship into the
   public administrations. This was feared from persons infected with
   heresy that might creep into the ministry. So the orthodox and the
   Arians composed prayers, hymns, and doxologies, the one against the
   other, inserting in them passages confirming their own profession and
   condemning that of their adversaries. Now, however this invention might
   be approved whilst it kept within bounds, yet it proved the Trojan
   horse that brought in all evils into the city of God in its belly; for
   he who was then at work in the mystery of iniquity laid hold on the
   engine and occasion to corrupt those prayers which, by the constitution
   of them who had obtained power in them, the churches were obliged and
   confined unto. And this took place effectually in the constitution of
   the worship of the second race of Christians, or the nations that were
   converted unto the Christian faith after they had destroyed the western
   Roman empire. To speak briefly and plainly, it was by this means alone,
   -- namely, of the necessary use of devised forms of prayer in the
   assemblies of the church, and of them alone, -- that the mess, with its
   transubstantiation and sacrifice, and all the idolatrous worship
   wherewith they are accompanied, were introduced, until the world,
   inflamed with those idols, drenched itself in the blood of the saints
   and martyrs of Christ, for their testimony against these abominations.
   And if it had been sooner discovered that no church was intrusted with
   power from Christ to frame and impose such devised forms of worship as
   are not warranted by the Scripture, innumerable evils might have been
   prevented: for, that there were no liturgies composed, no imposed use
   of them, in the primitive churches for some ages, is demonstratively
   proved with the very same arguments whereby we prove that they had
   neither the mass nor the use of images in their worship; for besides
   the utter silence of them in the apostolical writings, and those of the
   next ensuing ages, -- which is sufficient to discard their pretence
   unto any such antiquity, -- there are such descriptions given of the
   practice of the churches in their worship as are inconsistent with them
   and exclusive of them; besides, they give such a new face to divine
   worship, so different from the portraiture of it delivered in the
   Scripture, as is hardly reconcilable thereunto, and so not quickly
   embraced in the church.

   I do not say that this fatal consequence of the introduction of
   humanly-devised set forms of prayer in the worship of the church, in
   the horrible abuse made of it, is sufficient to condemn them as
   absolutely unlawful; for where the opinions leading unto such
   idolatrous practices are openly rejected and condemned, as was before
   intimated, there all the causes, means, and occasions of that idolatry
   may be taken out of them and separated from them, as it is in the
   liturgies of the reformed churches, whether imposed or left free; --
   but it is sufficient to lay in the balance against that veneration
   which their general observance in many ages may invite or procure; and
   it is so also to warrant the disciples of Christ to stand fast in the
   liberty wherewith he hath made them free.

   Another evil, which either accompanied or closely followed on the
   introduction of devised forms of prayer into the church, was a supposed
   necessity of adorning the observance of them with sundry arbitrary
   ceremonies. And this also in the end, as is confessed among all
   Protestants, increased superstition in its worship, with various
   practices leading unto idolatry. It is evident that the use of free
   prayer in church administrations can admit of no ceremonies but such as
   are either of divine institution, or are natural circumstances of the
   actions wherein the duties of worship do materially consist. Divine
   institution and natural light are the rules of all that order and
   decency which is needful unto it. But when these devised forms were
   introduced, with a supposition of their necessity, and sole use in the
   church in all acts of immediate worship, men quickly found that it was
   needful to set them off with adventitious ornaments. Hereon there was
   gradually found out, and prescribed unto constant observation, so many
   outward postures and gestures, with attires, music, bowings, cringes,
   crossings, venerations, censings, altars, images, crucifixes, responds,
   alternatives, and such a rabble of other ceremonies, as rendered the
   whole worship of the church ludicrous, burdensome, and superstitious.
   And hereon it came to pass that he who is to officiate in divine
   service is obliged to learn and practice so many turnings and windings
   of himself, eastward and westward, to the altar, to the wall, to the
   people; so many gestures and postures, in kneeling, rising, standings,
   bowings, less and profound, secret and loud speakings, in a due
   observance of the interposition of crossings, with removals from one
   place to another, with provision of attires, in their variety of
   colours and respect to all the furniture of their altars, -- as are
   difficult to learn, and foolishly antic in their practice, above all
   the preparations of players for the stage. Injunctions for these and
   the like observances are the subject of the rubric of the Missal and
   the cautels of the Mass.

   That these things have not only no affinity with the purity,
   simplicity, and spirituality of evangelical worship, but were invented
   utterly to exclude it out of the church and the minds of men, needs no
   proof unto any who ever read the Scripture with due consideration. Nor
   is the office of the ministry less corrupted and destroyed by it; for
   besides a sorry cunning in this practice, and the reading of some forms
   of words in an accommodation unto these rites, there was little more
   than an easy good intention to do what he doth, and not the quite
   contrary, required to make any one man or woman (as it once at least
   fell out) to administer in all sacred worship.

   Having utterly lost the Spirit of grace and supplications, neglecting
   at best all his aids and assistances, and being void of all experience
   in their minds of the power and efficacy of prayer by virtue of them,
   they found it necessary by these means to set off and recommend their
   dead forms; for the lifeless carcass of their forms merely alone were
   no more meet to be esteemed prayer than a tree or a log was to be
   esteemed a god, before it was shaped, fashioned, gilded, and adorned.
   By this means they taught the image of prayer, which they had made, to
   speak and act a part to the satisfaction of the spectators; for the
   bare reading of a form of words, especially as it was ordered in an
   unknown tongue, could never have given the least contentment unto the
   multitude, had it not been set off with this variety of ceremonies,
   composed to make an appearance of devotion and sacred veneration. Yet,
   when they had done their utmost, they could never equal the ceremonies
   and rites of the old temple-worship, in beauty, glory, and order; nor
   yet those of the heathen, in their sacred Eleusinian mysteries, for
   number, solemnity, gravity, and appearance of devotion. Rejecting the
   true glory of gospel-worship, which the apostle expressly declares to
   consist in the "administration of the Spirit," they substituted that in
   the room thereof which debased the profession of Christian religion
   beneath that of the Jews and Pagans, especially considering that the
   most of their ceremonies were borrowed of them or stolen from them. But
   I shall never believe that their conversion of the holy prayers of the
   church, by an open contempt of the whole work of the Spirit of God in
   them, into a theatrical, pompous observance of ludicrous rites and
   ceremonies, can give so much as present satisfaction unto any who are
   not given up to strong delusions to believe a lie. The exercise of
   ingrafted prevalent superstition will appease a natural conscience;
   outward forms and representations of things believed will please the
   fancy, and exercise the imagination; variety, and frequent changes of
   modes, gestures, and postures, with a sort of prayer always beginning
   and always ending, will entertain present thoughts and outward senses,
   so as that men, finding themselves by these means greatly affected, may
   suppose that they pray very well when they do nothing less: for prayer,
   consisting in a holy exercise of faith, love, trust, and delight in
   God, acting themselves in the representation of our wills and desires
   unto him, through the aid and assistance of the Holy Ghost, may be
   absent, where all these are most effectually present.

   This also produced all the pretended ornaments of their temples,
   chapels, and oratories, by crucifixes, images, a multiplication of
   altars, with relics, tapers, vestments, and other utensils.

   None of these things, whereby Christian religion is corrupted and
   debased, would ever have come into the minds of men, had not a
   necessity of their invention been introduced by the establishment of
   set forms of prayer, as the only way and means of divine worship; and
   wherever they are retained, proportionably unto the principles of the
   doctrine which men profess, some such ceremonies must be retained also.
   I will not, therefore, deny but that here lieth the foundation of all
   our present differences about the manner of divine worship. Suppose a
   necessity of confining the solemn worship of the church unto set forms
   of prayer, and I will grant that sundry rituals and ceremonies may be
   well judged necessary to accompany their observance; for without them
   they will quickly grow obsolete and unsatisfactory. And if, on the
   other hand, free prayer in the church be allowed, it is evident that
   nothing but the grace and gifts of the Holy Ghost, with a due regard
   unto the decency of natural circumstances, is required in divine
   service, or can be admitted therein.

   Neither yet is this consequent, how inseparable soever it seems from
   the sole public use of set forms of prayer in sacred administrations,
   pleaded to prove them either in themselves or their use to be unlawful.
   The design of this consideration is only to show that they have been so
   far abused, that they are so subject to be abused, and do so alway
   stand in need to be abused, that they may attain the ends aimed at by
   them, as much weakens the plea of the necessity of their imposition.

   For this also is another evil that hath attended their invention. The
   guides of the church, after a while, were not contented to make use of
   humanly-devised forms of prayer, confining themselves unto their use
   alone in all public administrations, but, moreover, they judged it meet
   to impose the same practice on all whom they esteemed to be under their
   power. And this at length they thought lawful, yea, necessary to do on
   penalties, ecclesiastical and civil, and in the issue capital. When
   this injunction first found a prevalent entertainment is very
   uncertain. For the first two or three centuries there were no systems
   of composed forms of prayer used in any church whatever, as hath been
   proved. Afterward, when they began to be generally received, on such
   grounds and for such reasons as I shall not here insist on (but may do
   so in a declaration of "the nature and use of spiritual gifts, with
   their continuance in the church, and an inquiry into the causes of
   their decay" [155] ), the authority of some great persons did recommend
   the use of their compositions unto other churches, even such as had a
   mind to make use of them, as they saw good. But as unto this device of
   their imposition, confining churches not only unto the necessary use of
   them in general, hut unto a certain composition and collection of them,
   we are beholden for all the advantage received thereby unto the popes
   of Rome alone, among the churches of the second edition: for, from
   their own good inclination, and by their own authority, without the
   advice of councils or pretence of traditions, -- the two Gorgons' heads
   whereby in other cases they frighten poor mortals, and turn them into
   stones, -- by various degrees they obtained a right to impose them, and
   did it accordingly; for when the use and benefit of them had been for a
   while pleaded, and thence a progress made unto their necessity, it was
   judged needful that they should be imposed on all churches and
   Christians by their ecclesiastical authority. But when afterward they
   had insinuated into them, and lodged in their bowels, the two great
   idols of transubstantiation and the unbloody sacrifice, not only mulcts
   personal and pecuniary, but capital punishments, were enacted and
   executed to enforce their observance. This brought fire and fagot into
   Christian religion, making havoc of the true church of Christ, and
   shedding the blood of thousands; for the martyrdom of all that have
   suffered death in the world for their testimony against the idolatries
   of the mass derives originally from this spring alone of the necessary
   imposition of complete liturgical forms of prayer; for this is the sole
   foundation of the Roman Breviary and Missal, which have been the
   Abaddons of the church of Christ in these parts of the world, and are
   ready once more to be so again. Take away this foundation, and they all
   fall to the ground. And it is worth consideration of what kind that
   principle is, which was naturally improved unto such pernicious
   effects, which quickly was found to be a meet and effectual engine in
   the hand of Satan to destroy and murder the servants of Christ.

   Had the churches of Christ been left unto their primitive liberty under
   the enjoined duties of reading and expounding the Scripture, of singing
   psalms unto the praise of God, of the administration of the sacraments
   of baptism and the Lord's supper, and of diligent preaching the word,
   all of them with prayer, according unto the abilities and spiritual
   gifts of them who did preside in them, as it is evident that they were
   for some ages, it is impossible for any man to imagine what evils would
   have ensued thereon that might be of any consideration, in comparison
   of those enormous mischiefs which followed on the contrary practice.
   And as unto all the inconveniences which, as it is pretended, might
   ensue on this liberty, there is sufficient evangelical provision for
   their prevention or cure made in the gospel constitution and communion
   of all the true churches of Christ.

   But this was not the whole of the evil that attended this imposition,
   for by this means all spiritual, ministerial gifts were caused to cease
   in the church; for as they are talents given to trade withal, or
   manifestations of the Spirit given to profit or edify the church, they
   will not reside in any subject, they will not abide, if they are by any
   received, if they are not improved by continual exercise. We see every
   day what effects the contempt or neglect of them doth produce.
   Wherefore, this exercise of them being restrained and excluded by this
   imposition, they were utterly lost in the church, so that it was looked
   on as a rare thing for any one to be able to pray in the administration
   of divine worship, yea, the pretence of such an ability was esteemed a
   crime, and the exercise of it a sin scarce to be pardoned; yet do I not
   find it in any of the ancient canons reckoned among the faults for
   which a bishop or a presbyter was to be deposed. But that hereon arose,
   in those who were called to officiate in public assemblies, as unto the
   gifts which they had received for the edification of the church in
   divine administrations, that neglect which hath given a fatal wound
   unto the light and holiness of it, is openly evident; for when the
   generality of men of that order had provision of prayers made for them,
   which they purchased at an easy rate, or had them provided for them at
   the charge of the people, they were contented to be at rest, freed from
   that labour and travail of mind which are required unto the constant
   exercise and improvement of spiritual gifts. This imposition was the
   grave wherein they were buried; for at length, as it is manifest in the
   event, our Lord Jesus Christ being provoked with their sloth and
   unbelief, did withhold the communication of such gifts from the
   generality of those who did officiate in divine worship. And hereby
   they lost, also, one great evidence of the continuance of his mediatory
   life in heaven for the preservation of the church.

   It is known that this was and is the state of things in the Roman
   church with reference unto their whole worship in their public
   assemblies; and, therefore, although they have indulged divers
   enthusiasts, whose revelations and actings, pretended from the Holy
   Spirit, have tended to the confirmation of their superstitions, and
   some of them have ventured at notions about mental prayer which they
   understand not themselves, yet as unto free prayer by the assistance of
   the Holy Ghost, in the church assemblies or otherwise, they were the
   first, and continue to be the fiercest opposers of it: and it is their
   interest so to be; for shake this foundation of the imposition of an
   entire system of humanly-clerked prayers for the only way and means of
   the worship of the church, and the whole fabric of the mass, with all
   the weight of their religion (if vanity and imagination may be said to
   have any weight) which is laid thereon, will tumble into the pit from
   whence it came. And, therefore, I must here acquaint the reader that
   the first occasion of writing this discourse was the perusal of Mr
   Cressy's preface to his Church History, [156] wherein, out of a design
   to advance the pretended mental prayer of some of his enthusiasts, he
   reflects with much contumely and reproach upon that free praying by the
   aids of the Spirit of God which we plead for; and he will find that all
   his pretences are examined in the latter part of this discourse.

   But notwithstanding these things, those of the Roman church do at this
   day boast themselves of their devotions in their prayers private and
   public, and have prevailed thereby on many, disposed unto a compliance
   with them by their own guilt, ignorance, and superstition. The vanity
   of their pretence hath been well detected, by evincing the idolatry
   whereby all or the most of their devotions are vitiated and rendered
   unacceptable. But this also is of weight with me, that the provision of
   the system and order of their whole devotion, and its exercise, are
   apparently composed and fitted unto the exclusion of the whole work of
   the Spirit of God in prayer; and yet do they continue under such an
   incredible delusion as to oppose, revile, and condemn the prayers of
   others who are not of their communion, on this consideration, that
   those who make them have not the Holy Spirit nor his aids, which are
   all confined unto their church! But if any society of men in the world
   maintaining the outward profession of Christian religion can do more to
   exclude the Holy Ghost and all his operations, in prayer and divine
   worship, than their church hath done, I shall acknowledge myself
   greatly mistaken. It is nothing but ignorance of him and his whole
   work, with all the ends for which he is promised unto the church (that
   I say not a hatred and detestation of them) that causeth any to embrace
   their ways of devotion.

   But to return. The things pleaded for may be reduced unto the ensuing
   heads:--

   1. No persons, no churches, are obliged, by virtue of any divine
   constitution, precept, or approved example, to confine themselves, in
   their public or private worship, unto set or humanly-devised forms of
   prayer. If any such constitution, precept, or example can be produced
   (which hitherto hath not been done) it ought to be complied withal. And
   whilst others are left unto their liberty in their use, this is
   sufficient to enervate all pleas for their imposition.

   2. There is a promise in the Scripture, there are many promises, made
   and belonging unto the church unto the end of the world, of the
   communication of the Holy Spirit unto it, as unto peculiar aids and
   assistance in prayer. To deny this, is to overthrow the foundation of
   the holiness and comfort of all believers, and to bring present ruin to
   the souls of men in distress.

   3. It is the duty of believers to look after, to pray for, those
   promised aids and assistances in prayer. Without this all those
   promises are despised, and looked on as a flourish of words, without
   truth, power, or efficacy in them. But, --

   4. This they are commanded to do, and have blessed experience of
   success therein. The former is plain in the Scripture, and the latter
   must be left unto their own testimony living and dying.

   5. Beyond the divine institution of an the ordinances of worship in the
   church, with the determination of the matter and form which are
   essential unto them, contained in the Scripture, and a due attendance
   unto natural light in outward circumstances, there is nothing needful
   unto the due and orderly celebration of an public worship in its
   assembly. If any such thing be pretended, it is what Christ never
   appointed, nor the apostles ever practised, nor the first churches
   after them, nor hath it any promise of acceptance.

   6. For the preservation of the unity of faith, and the communion of
   churches among themselves therein, they may express an agreement, as in
   doctrine by a joint confession of faith, so in a declaration of the
   material and substantial parts of worship, with the order and method
   thereof; on which foundation they may in an things communicate with
   each other as churches, and in the practice of their members.

   7. Whereas the differences about prayer under consideration concern
   Christian practice in the vitals of religion, great respect is to be
   had unto the experience of them that do believe, where it is not
   obstructed and clouded by prejudices, sloth, or adverse principles and
   opinions, Therefore, the substance of the greatest part of the ensuing
   discourse consists principally in the declaration of those concernments
   of prayer which relate unto practice and experience. And hence it
   follows, --

   8. That the best expedient to compose these differences amongst us, is
   for every one to stir up the gift and grace of God that is in him, and
   all of us to give up ourselves unto that diligence, frequency,
   fervency, and Perseverance in prayer which God requireth of us;
   especially in such a season as that wherein we live, -- a time wherein
   they, whoever they be, who trouble others may, for aught they know, be
   near unto trouble themselves. This will be the most effectual means to
   lead us an unto the acknowledgment of the truth, and without which an
   agreement in notions is of little use or value.

   But, I confess, hopes are weak concerning the due application of this
   remedy unto any of our evils or distempers. The opinions of those who
   deny all internal, real, efficacious operations of the Holy Spirit on
   the souls of men, and deride all their effects, have so far diffused
   and riveted themselves into the minds of many that little is to be
   expected from a retreat unto those aids and reliefs. This evil in the
   profession of religion was reserved for these latter ages; for although
   the work and grace of the Holy Spirit in divine worship was much
   neglected and lost in the world, yet no instances can be given in ages
   past of such contempt cast upon all his internal grace and operations
   as now abounds in the world. If the Pelagians, who were most guilty,
   did fall into any such excesses, they have escaped the records and
   monuments that remain of their deportment. Bold efforts they are of
   atheistical inclinations in men openly avowing their own ignorance and
   utter want of all experience in things spiritual and heavenly. Neither
   doth the person of Christ or his office meet with better entertainment
   amongst many; and by some they have been treated with scurrility and
   blasphemy. In the meantime, the contests about communion with churches
   are great and fierce. But where these things are received and approved,
   those who live not on a traditionary faith will not forsake Christ and
   the gospel, or renounce faith and experience, for the communion of any
   church in the world.

   But all flesh almost hath corrupted its way. The power of religion, and
   the experience of it in the souls of men, being generally lost, the
   profession of it is of no great use, nor will long abide; yea,
   multitudes, all the world over, seem to be weary of the religion which
   themselves profess, so far as it is pleaded to be of divine revelation,
   be it true or false, unless it be where they have great secular
   advantages by their profession of it. There is no greater pretence of a
   flourishing state in religion than that of some churches of the Roman
   communion, especially one at this day; -- but if the account which is
   given us from among themselves concerning it be true, it is not much to
   be gloried in; for set aside the multitude of atheists, and
   scripturists, and avowed disbelievers of the supernatural mysteries of
   the gospel, and the herd that remains influenced into a hatred and
   persecution of the truth by a combination of men upholding themselves
   and their way by extravagant secular interests and advantages, is not
   very highly considerable, yea, their present height seems to be on a
   precipice. What inroads in other places, -- bold opinions concerning
   the authority of Scripture and the demonstration of it, the person and
   office of Christ, the Holy Spirit and all his operations, with the
   advancement of a pretence of morality in opposition to evangelical
   grace in its nature and efficacy, -- are made every day is known unto
   all who consider these things. And although the effects of this poison
   discover themselves daily, in the decays of piety, the increase of
   immoralities of all sorts, and the abounding of flagitious sins,
   exposing nations unto the high displeasure of God, yet the security of
   most in this state of things proclaims itself in various fruits of it,
   and can never be sufficiently deplored.

   Whereas, therefore, one means of the preservation of the church, and
   its deliverance out of these evils, is a due attendance unto the
   discharge of this duty of prayer, the declaration of its nature, with a
   vindication of the springs and causes from whence it derives its
   efficacy, which are attempted in the ensuing discourse, may, I hope,
   through the blessing of God, he of some use unto such whose minds are
   sincere in their inquiries after truth.
     __________________________________________________________________

   [155] See this volume of the author's works, p. 420. -- Ed.

   [156] Hugh Paulin de Cressey was a noted controversialist in defence of
   Popery, and, among other productions devoted to this object, wrote two
   treatises in reply to Stillingfleet. The work to which Owen alludes is
   entitled "Church History of Britain; or, England from the Beginning of
   Christianity to the Norman Conquest," and was published in -- Ed.
     __________________________________________________________________

   the work of the Holy Spirit in prayer as the Spirit of grace and
   supplications, and the duty of believers therein;

   with a brief inquiry into the nature and use of mental prayer and
   forms.
     __________________________________________________________________

Chapter I.

   The use of prayer, and the work of the Holy Spirit therein.

   The works of the Spirit of God towards believers are either general,
   and not confined with a respect unto any one duty more than another, or
   particular, with respect unto some especial duty. Of the first sort are
   regeneration and sanctification, which, being common unto them all, are
   the general principles of all actings of grace or particular duties in
   them. But there are, moreover, sundry especial works or operations of
   this Holy Spirit in and towards the disciples of Christ, which,
   although they may be reduced unto the general head of sanctification,
   yet they fall under an especial consideration proper unto themselves.
   Of this sort is the aid or assistance which he gives unto us in our
   prayers and supplications.

   I suppose it will be granted that prayer, in the whole compass and
   extent of it, as comprising meditation, supplication, praise, and
   thanksgiving, is one of the most signal duties of religion. The light
   of nature in its most pregnant notions, with its practical language in
   the consciences of mankind, concurs in its suffrage with the Scripture
   in this matter; for they both of them jointly witness that it is not
   only an important duty in religion, but also that without it there
   neither is nor can be the exercise of any religion in the world. Never
   any persons lived in the acknowledgment of a Deity, but under the
   conduct of the same apprehension they thought the duty of vows,
   prayers, and praises, incumbent on them, as they found occasion; yea,
   although they found out external, ceremonious ways of solemnizing their
   devotions, yet it was this duty of prayer alone which was their
   natural, necessary, fundamental acknowledgment of that Divine Being
   which they did own. Neither are there any considerable stories extant
   recording the monuments of the ancient heathen nations of the world,
   wherein (to the shame of degenerate Christianity it may be spoken)
   there are not more frequent accounts given of their sacred invocations
   and supplications unto their supposed gods than are to be found in any
   of the historical monuments and stories concerning the actions of
   Christian nations in these latter ages. This, therefore, is the most
   natural and most eminent way and means of our converse with God,
   without which converse we have no present advantage above the beasts
   that perish but such as will turn unto our eternal disadvantage in that
   misery whereof they are incapable. This is the way whereby we exercise
   towards him all that grace which we do receive from him, and render him
   an acceptable acknowledgment of that homage and revenue of glory which
   we are never able to exhibit in their due kind and measure. Of what use
   and advantage the due performance of this duty is unto ourselves no man
   is able fully to express; every one can add somewhat of his own
   experience. But we need not insist on the commendation of prayer, for
   it will be said, "By whom was it ever discommended?"

   And I wish I saw reason to acquiesce in that reply; for not only the
   practice of the most, but the declared opinions of many, do evidence
   that neither the excellency of this duty nor its necessity doth find
   such acceptance and esteem in the minds of men as is pretended. But
   this being not my present design, I shall not farther insist upon it;
   for my purpose is not to treat of the nature, necessity, properties,
   uses, effects, and advantages, of this gracious duty, as it is the
   vital breath of our spiritual life unto God. Its original in the law of
   nature, as the first and principal means of the acknowledgment of a
   Divine Power, whereof the neglect is a sufficient evidence of practical
   atheism (for he that prayeth not says in his heart, "There is no God");
   its direction in the Scripture, as to the rule, manner, and proper
   object of it; the necessity of its constant use and practice, both from
   especial commands and our state in this world, with the whole variety
   of inward and outward occasions that may befall us, or we may be
   exercised withal; arguments, motives, and encouragements unto
   constancy, fervency, and perseverance in the performance of the duty of
   it, with known examples of its mighty efficacy and marvellous success;
   the certain advantages which the souls of believers do receive thereby,
   in spiritual aids and supplies of strength, with peace and consolation;
   with sundry other of its concernments, although much treated of already
   by many, might yet be farther considered and improved. But none of
   these is my present design. The interest of the Holy Spirit of God by
   his gracious operations in it is that alone which I shall inquire into.

   And it cannot be denied but that the work and actings of the Spirit of
   grace in and towards believers with respect unto the duty of prayer are
   more frequently and expressly asserted in the Scripture than his
   operations with respect unto any other particular grace or duty
   whatever. If this should be called into question, the ensuing
   discourse, I hope, will sufficiently vindicate and confirm its truth.
   But hereby believers are instructed, as in the importance of the duty
   itself, so in the use and necessity of the aid and assistance of the
   Spirit of God in and unto the right discharge or performance of it; for
   where frequent plain revelations concur, in multiplied commands and
   directions, with continual experience, as it is with them in this case,
   their instruction is firm, and in a way of being fixed on their minds.
   As this rendereth an inquiry hereinto both necessary and seasonable,
   (for what can be more so than that wherein the spiritual life and
   comfort of believers are so highly concerned, and which exhibiteth unto
   us so gracious a condescension of divine love and goodness?) so,
   moreover, the opposition that is made in the world against the work of
   the Spirit of God herein, above all other his operations, requires that
   something be spoken in the vindication of it.

   But the enmity hereunto seems to be peculiar unto these latter ages, I
   mean among such as pretend unto any acquaintance with these things from
   the Scripture. It will be hard to find an instance in former ages of
   any unto whom the Spirit of God, as a Spirit of grace and supplication,
   was a reproach. But as now the contradiction herein is great and
   fierce, so is there not any difference concerning any practical duty of
   religion wherein parties at variance are more confident and satisfied
   in and about their own apprehensions than they are who dissent about
   the work of the Spirit of God in our prayers and supplications; for
   those who oppose what is ascribed by others unto him herein are not
   content to deny and reject it, and to refuse a communion in the faith
   and practice of the work so ascribed unto him, but, moreover, such is
   the confidence they have in their conceptions, that they revile and
   speak evil contemptuously and despitefully of what they do oppose.
   Hence ability to pray, as is pleaded, by the assistance of the Holy
   Ghost is so far from being allowed to be a gift, or a grace, or a duty,
   or any way useful among men, that it is derided and scorned as a paltry
   faculty, fit to be exploded from among Christians; and at length it is
   traduced as an invention and artifice of the Jesuits, to the surprisal
   and offence of many sober persons; the unadvisedness of which
   insinuation the ensuing discourse will manifest.

   Others, again, profess that of all the privileges whereof they are made
   partakers in this world, of all the aids, assistances, or gifts which
   they receive from or by the Spirit of God, that which he communicates
   and helps them withal in their prayers and supplications is the most
   excellent and inestimable; and herein they have, living and dying, in
   all troubles, distresses, temptations, and persecutions, such assurance
   and satisfaction in their minds, as that they are not in the least
   moved with all the scorn and contempt that are cast upon their
   profession and practice in the exercise of the gift which they have
   received, but rather judge that they contract the guilt of great sin to
   themselves by whom this work of the Spirit is reproached. Hence I know
   not any difference about religious things that is managed with greater
   animosities in the minds of men and worse consequents than this which
   is about the work of the Spirit of God in prayer; which, indeed, is the
   hinge on which all other differences about divine worship do turn and
   depend. It may, therefore, be well worth our while, yea, it is our
   duty, sedately and diligently to inquire into what the Scripture
   teacheth us in this matter; wherein we must acquiesce, and whereby all
   experiences on the one side or the other must be tried and regulated.
   Two things, therefore, I do propose unto myself in the ensuing
   discourse, concerning both which I shall plainly and briefly endeavour
   the satisfaction of indifferent and unprejudiced readers; -- and these
   are, first, To evince that there is promised and actually granted an
   especial work of the Spirit of God in the prayers or praises of
   believers under the New Testament; secondly, To declare the nature of
   that work, wherein it doth consist, or the manner of the operation of
   the Holy Spirit therein. And if in these things no impression can be
   made on the minds of men possessed with those mighty prejudices which
   reject their very proposal and all consideration of them with contempt,
   yet it may be of use unto them who, being not biassed with the undue
   love or hatred of parties of men, nor elated with high valuations of
   their own conceptions above those of others, whom they think they have
   reason if not to hate, yet to scorn, do sincerely desire to live unto
   God, and to prefer the performance of their duty unto all other
   considerations, endeavouring to subdue their inclinations and
   affections thereunto. Nor do I desire more of any reader but that he
   will grant that he is herein conversant about things which will have an
   influence into his everlasting account.
     __________________________________________________________________

Chapter II.

   Zech. xii. 10 opened and vindicated.

   The especial promise of the administration of the Spirit of God unto
   the end under consideration is that which I shall lay as the foundation
   of the ensuing discourse. Zech. xii. 10, "I will pour upon the house of
   David, and upon the inhabitants of Jerusalem, the Spirit of grace and
   of supplications." The Spirit here promised is the Spirit of God, "the
   Holy Spirit," with respect unto the especial end for which he is
   promised. And the manner of his administration in the accomplishment of
   the promise is expressed by vsphkty?, "I will pour out." The same word
   is used to the same purpose, Ezek. xxxix. 29, Joel ii. 28, as are also
   other words of the same importance, which we render by "pouring out,"
   as Prov. i. 23; Isa. xxxii. 15, xliv. 3, lii. 15.

   1. Two things have been elsewhere declared concerning this expression,
   applied unto the communication of the Holy Ghost:-- (1.) That a
   plentiful dispensation of him unto the end for which he is promised,
   with respect unto a singular and eminent degree in his operations, is
   intended therein. The apostle expresseth this word, or the
   accomplishment of what is promised in it, by execheen plousios, Tit.
   iii. 6, "he hath richly," or abundantly, "poured out his Spirit." Not,
   therefore, a mere grant and communication of the Spirit, but a
   plentiful effusion of him, is intended; which must have some eminent
   effects as pledges and tokens thereof, for it is absurd to speak of a
   "plentiful, abundant effusion," with degrees above what was before
   granted, and yet there be no certain ways or means whereby it may be
   evidenced and demonstrated. The Spirit, therefore, is so promised in
   this place as to produce some notable and peculiar effects of his
   communication. (2.) That this promise is peculiar unto the days of the
   gospel; I mean, every promise is so where mention is made of pouring
   out the Spirit on men; which may be evinced by the consideration of
   every place where this expression is used. But in this place it is most
   unquestionable, the immediate effect of it being a looking unto Christ
   as he was pierced. And it may be yet farther observed, that there is a
   tacit comparison in it with some other time or season, or some other
   act of God, wherein or whereby he gave his Spirit before, but not in
   that way, manner, or measure that he now promiseth to bestow him. Of
   the whole of these observations, Didymus gives us a brief account, De
   Spir. Sanc. i. 1: "Significat autem effusionis verbum, largam, et
   divitem muneris abundantiam; itaque cum unus quis alicubi, aut duo
   Spiritum Sanctum accipiunt, non dicitur, Effundam de Spiritu meo,' sed
   tunc, quando in universas gentes munus Spiritus Sancti redundaverit."

   2. Those unto whom he is thus promised are "the house of David, and the
   inhabitants of Jerusalem," -- that is, the whole church, expressed in a
   distribution into the ruling family and the body of the people under
   their rule. And the family of David, which was then in supreme power
   among the people in the person of Zerubbabel, is expressly mentioned
   for three reasons:-- (1.) Because the faithfulness of God in his
   promises was concerned in the preservation of that family, whereof the
   Messiah was to spring, Christ himself being thereby, in the rule of the
   church, typed out in an especial manner. (2.) Because all the promises
   in a peculiar manner were first to be fulfilled in the person of
   Christ, so typed by David and his house. On him the Spirit, under the
   New Testament, was first to be poured out in all fullness; and from him
   to be communicated unto others. (3.) It may be to denote the especial
   gifts and graces that should be communicated unto them who were to be
   employed in the rule and conduct of the church under him, the king and
   head thereof. And "the inhabitants of Jerusalem" is a phrase expressive
   of the whole church, because that was the seat of all their public
   ordinances of worship. See Ps. cxxii. Wherefore, the whole spiritual
   church of God, all believers, are the object of this promise, as
   represented in the "house of David and the inhabitants of Jerusalem."

   3. The especial qualifications of the promised Spirit are two; for, --
   (1.) He is to be rvch chn?, a "Spirit of grace." chn? which the Greek
   constantly renders charis, and we from the Latin gratia, "grace," is
   derived from chnn?, as is also the following word, which signifies to
   "have mercy," or "compassion," to be "gracious;" as all the words
   whereby God's gracious dealings with sinners [are expressed] in the
   Hebrew do include the signification of pity, compassion, free goodness,
   and bounty. And it is variously used in the Scripture: sometimes for
   the grace and favour of God, as it is the fountain of all gracious and
   merciful effects towards us, Rom. i. 7, iv. 16, v. 2, 15, 20, vi. 1,
   xi. 5; 1 Cor. i. 3; and in other places innumerable; -- and sometimes
   for the principal effect thereof, or the gracious favour of God whereby
   he accepts us in Christ, Eph. ii. 5; 2 Thess. i. 12; which is the grace
   the apostle prays for in the behalf of the church, Rom. xvi. 20; 1 Cor.
   xvi. 23. And sometimes it is applied unto the favour of men, and
   acceptation with them, called the "finding grace" or "favour" in the
   sight of any, Gen. xxxix. 4, 21; 1 Sam. ii. 26; Prov. iii. 4; Esth. ii.
   15, 17, v. 2; Luke ii. 52; Acts iv. 33; -- and sometimes for the free
   effectual efficacy of grace in those in whom it is, Acts xiv. 26; 1
   Cor. xv. 10; 2 Cor. xii. 9; -- and sometimes for our justification and
   salvation by the free grace or favour of God in Christ, John i. 17; 1
   Pet. i. 13; -- for the gospel itself, as the instrument of the
   declaration and communication of the grace of God, 2 Cor. vi. 1; Eph.
   iii. 2; Col. i. 6; Tit. ii. 11; -- for the free donation of the grace
   and gifts of the Spirit, John i. 16; Eph. iv. 7. And many other
   significations it hath, which belong not unto our purpose.

   Three things may be intended in this adjunct of grace.

   [1.] A respect of the sovereign cause of his dispensation, which is no
   other but the mere grace of God. He may be called a "Spirit of grace,"
   because his donation is an effect of grace, without the least respect
   unto any desert in those unto whom he is given. This reason of the
   appellation is declared, Tit. iii. 4-7. The sole cause and reason, in
   opposition unto our own works or deservings, of the pouring out of the
   Spirit upon us, is the love and kindness of God in Jesus Christ; whence
   he may be justly called a "Spirit of grace." [2.] Because he is the
   author of all grace in and unto them on whom he is poured out; so God
   is called the "God of all grace," because he is the fountain and author
   of it. And that the Holy Spirit is the immediate efficient cause of all
   grace in us hath been elsewhere proved, both in general and in the
   principal instances of regeneration and sanctification; and it shall be
   yet farther confirmed in what doth ensue. [3.] chn? is commonly used
   for that grace or favour which one hath with another: "Let me find
   grace in thy sight;" as in the instances before quoted. And so the
   Spirit also may be called a "Spirit of grace," because those on whom he
   is poured out have grace and favour with God; they are gracious with
   him, as being "accepted in the Beloved," Eph. i. 6. Whereas, therefore,
   all these concur wherever this Spirit is communicated, I know no reason
   why we may not judge them all here included, though that in the second
   place be especially intended. The Spirit is promised to work grace and
   holiness in all on whom he is bestowed.

   (2.) He is, as thus poured out, a "Spirit tchnvnym?, of supplications;"
   that is, of prayer for grace and mercy. The word is formed from chnn?,
   as the other, to be gracious or merciful, and, expressing our act
   towards God, it is prayer for grace, -- supplication;' and it is never
   used but to express vocal prayer, either in the assemblies of the
   people of God or by private persona "Hearken to the voice of my
   supplications," is rendered by the apostle Paul hiketerias, Heb. v. 7;
   in which place alone in the Scripture that word is used. Originally it
   signifies a bough or olive-branch wrapped about with wool or bays, or
   something of the like nature, which those carried in their hands and
   lifted up who were suppliants unto others for the obtaining of peace or
   the averting of their displeasure. Hence came the phrase of velamenta
   proeferre, to hold out such covered branches. So Livy, De Bel. Punic.,
   lib. 24 cap. 30, "Ramos oleæ, ac velamenta alia supplicantium
   porrigentes, orare, ut reciperent sese;" -- "Holding forth
   olive-branches, and other covered tokens used by suppliants, they
   prayed that they might be received" into grace and favour. Which custom
   Virgil declares in his Æneas addressing himself to Evander:--


   "Optime Grajugenûm, cui me fortuna precari

   Et vittâ comptos voluit prætendere ramos."

   Virg. Æn. viii. 127.

   And they called them hiketerious thallous, "branches of supplication,"
   or prayer. And they constantly called those prayers which they made
   solemnly unto their gods, supplicia and supplicationes, Liv., lib. 10
   cap. 23, "Eo anno prodigia multa fuerunt: quorum averruncandorum caussa
   supplicationes in biduum senatus decrevit;" a form of which kind of
   prayer we have in Cato, De Re Rustica, cap. 13, "Mars pater te precor
   quæsoque ut calamitates -- --."

   Some render tchnvnym? by miserationes or lamentationes, and interpret
   it of men's bemoaning themselves in their prayers for grace and mercy,
   -- which in the issue varies not from the sense insisted on; but
   whereas it is derived from chnn? which signifies to be merciful or
   gracious, and expresses an act of ours towards God, it can properly
   signify nothing but supplications for mercy and grace, nor is it
   otherwise used in the Scripture. See Job xli. 3; Prov. xviii. 23; Dan.
   ix. 3; Jer. xxxi. 9; 2 Chron. vi. 21; Jer. iii. 21; Ps. xxviii. 2, 6,
   xxxi. 22, cxvi. 1, cxxx. 2, cxl. 6, cxliii. 1; Dan. ix. 18, 23; Ps.
   lxxxvi. 6; which are all the places, besides this, where the word is
   used; in all which it denotes deprecation of evil and supplication for
   grace, constantly in the plural number, to denote the earnestness of
   men.

   tchnvnym?, therefore, are properly supplications for grace and mercy,
   for freedom and deliverance from evil, put by a synecdoche for all
   sorts of prayer whatever. We may, therefore, inquire in what sense the
   Holy Spirit of God is called a "Spirit of supplications," or what is
   the reason of this attribution unto him. And he must be so either
   formally or efficiently, either because he is so in himself or unto us.
   If in the former way, then he is a Spirit who himself prayeth, and,
   according to the import of those Hebraisms, aboundeth in that duty. As
   a "man of wickedness," Isa. lv. 7, or a "man of blood," is a man wholly
   given to wickedness and violence; so, on the other hand, a "Spirit of
   supplications" should be a Spirit abounding in prayer for mercy and the
   diverting of evil, as the word imports. Now, the Holy Ghost cannot be
   thus a Spirit of supplication, neither for himself nor us. No
   imagination of any such thing can be admitted with respect unto himself
   without the highest blasphemy. Nor can he in his own person make
   supplications for us; for besides that any such interposition in heaven
   on our behalf is in the Scripture wholly confined unto the priestly
   office of Christ and his intercession, all prayer, whether oral or
   interpretative only, is the act of a nature inferior unto that which is
   prayed unto. This the Spirit of God hath not; he hath no nature
   inferior unto that which is divine. We cannot, therefore, suppose him
   to be formally a Spirit of supplication, unless we deny his deity. He
   is so, therefore, efficiently with respect unto us, and as such he is
   promised unto us. Our inquiry, therefore, in general, is how or in what
   sense he is so. And there are but two ways conceivable whereby this may
   be affirmed of him:-- [1.] By working gracious inclinations and
   dispositions in us unto this duty; [2.] By giving a gracious ability
   for the discharge of it in a due manner. These, therefore, must belong
   unto and do comprise his efficiency as a Spirit of supplication.

   Both of them are included in that of the apostle, "The Spirit itself
   maketh intercession for us," Rom. viii. 26. Those who can put any other
   sense on this promise may do well to express it. Every one consistent
   with the analogy of faith shall be admitted, so that we do not judge
   the words to be void of sense and to have nothing in them. To deny the
   Spirit of God to be a Spirit of supplication in and unto believers is
   to reject the testimony of God himself.

   By the ways mentioned we affirm that he is so, nor can any other way be
   assigned.

   [1.] He is so by working gracious inclinations and dispositions in us
   unto this duty. It is he who prepareth, disposeth, and inclineth the
   hearts of believers unto the exercise thereof with delight and
   spiritual complacency. And where this is not, no prayer is acceptable
   unto God. He delights not in those cries which an unwilling mind is
   pressed or forced unto by earthly desires, distress, or misery, James
   iv. 3. Of ourselves, naturally, we are averse from any converse and
   intercourse with God, as being alienated from living unto him by the
   ignorance and vanity of our minds.

   And there is a secret alienation still working in us from all duties of
   immediate communion with him It is he alone who worketh us unto that
   frame wherein we pray continually, as it is required of us; our hearts
   being kept ready and prepared for this duty on all occasions and
   opportunities, being in the meantime acted and steered under the
   conduct and influence of those graces which are to be exercised
   therein. This some call the "grace of prayer" that is given us by the
   Holy Ghost, as I suppose improperly, though I will not contend about
   it; for prayer absolutely and formally is not a peculiar grace distinct
   from all other graces that are exercised in it, but it is the way and
   manner whereby we are to exercise all other graces of faith, love,
   delight, fear, reverence, self-abasement, and the like, unto certain
   especial ends. And I know no grace of prayer distinct or different from
   the exercise of these graces. It is, therefore, a holy commanded way of
   the exercise of other graces, but not a peculiar grace itself. Only,
   where any person is singularly disposed and devoted unto this duty, we
   may, if we please, though improperly, say that he is eminent in the
   grace of prayer. And I do suppose that this part of his work will not
   be denied by any, no, not that it is intended in the promise. If any
   are minded to stand at such a distance from other things which are
   ascribed unto him, or have such an abhorrency of allowing him part or
   interest in our supplications as that we may in any sense be said to
   pray in the Holy Ghost, that they will not admit of so much as the work
   of his grace, and that wrought in believers by virtue of this promise,
   they will manage an opposition unto his other actings at too dear a
   rate to be gainers by it.

   [2.] He is so by giving an ability for prayer, or communicating a gift
   unto the minds of men, enabling them profitably unto themselves and
   others to exercise all his graces in that especial way of prayer. It
   will be granted afterward that there may be a gift of prayer used where
   there is no grace in exercise, nor perhaps any to be exercised, -- that
   is, as some improperly express it, "the gift of prayer, where the grace
   of prayer is not;" but in declaring how the Spirit is a Spirit of
   supplication, we must take in the consideration of both. He both
   disposeth us to pray, that is, to the exercise of grace in that
   especial way, and enableth us thereunto. And where this ability is
   wholly and absolutely wanting, or where it is rejected or despised,
   although he may act and exercise those very graces which are to be
   exercised in prayer, and whose exercise in that way is commonly called
   the "grace of prayer," yet this work of his belongs unto the general
   head of sanctification, wherein he preserves, excites, and acts all our
   graces, and not unto this especial work of prayer, nor is he a Spirit
   of supplication therein. He is, therefore, only a Spirit of
   supplication, properly, as he communicates a gift or ability unto
   persons to exercise all his graces in the way and duty of prayer. This
   is that which he is here promised for, and promised to be poured out
   for; that is, to be given in an abundant and plentiful manner. Wherever
   he is bestowed in the accomplishment of this promise, he both disposeth
   the hearts of men to pray and enableth them so to do. This ability,
   indeed, he communicates in great variety, as to the degrees of it, and
   [as to its] usefulness unto others in its exercise, but he doth it unto
   every one so far as is necessary unto his own spiritual concernments,
   or the discharge of his duty towards God and all others. But whereas
   this assertion contains the substance of what we plead for, the farther
   confirmation of it must be the principal subject of the ensuing
   discourse.

   That this is the sense of the place, and the mind of the Holy Ghost in
   the words, needs no other demonstration but that it is expressive of
   their proper signification, neither can any other sense tolerably be
   affixed on them. To deny the Holy Spirit to be denominated a Spirit of
   supplication, because he inclineth, disposeth, and enableth them to
   pray unto whom he is promised, and on whom he is bestowed as such, is
   to use a little too much liberty in sacred things.

   A learned man of late, out of hatred unto the Spirit of prayer, or
   prayer as his gift, hath endeavoured to deprive the church of God of
   the whole benefit and comfort of this promise (Amyrald. Præfat. in
   Psal.); for he contends that it belong not unto the Christian church,
   but unto the Jews only. Had he said it belonged unto the Jews in the
   first place who should be converted unto Christ, he had not gone so
   wide from the truth nor from the sense of other expositors, though he
   had said more than he could prove. But to suppose that any grace, any
   mercy, any privilege by Jesus Christ, is promised unto the Jews,
   wherein Gentile believers shall be no sharers, that they should not
   partake of the same kind, whoever hath the prerogative as to degrees,
   is fond and impious; for if they also are children of Abraham, if the
   blessing of faithful Abraham do come upon them also, if it is through
   them that he is the heir of the world, his spiritual seed inhabiting it
   by right in all places, then unto them do all the promises belong that
   are made unto him and his seed. And whereas most of the "exceeding
   great and precious promises" of the Old Testament are made to Jacob and
   Israel, to Jerusalem and Zion, it is but saying that they are all
   confined unto the Jews, and so at once to despoil the church of God of
   all right and title to them; which impious folly and sacrilege hath
   been by some attempted. But whereas all the promises belong unto the
   same covenant, with all the grace contained in them and exhibited by
   them, whoever is interested by faith in that covenant is so in all the
   promises of God that belong thereunto, and hath an equal right unto
   them with those unto whom they were first given. To suppose, now that
   the Jews are rejected for their unbelief, that the promises of God made
   unto them whilst they stood by faith are ceased and of no use, is to
   overthrow the covenant of Abraham, and, indeed, the whole truth of the
   New Testament. But the apostle assures us that "all the promises of God
   in Christ are yea, and in him Amen, unto the glory of God by us;" that
   is, in their accomplishment in us and towards us, 2 Cor. i. 20. So,
   also, he positively affirms that all believers have received those
   promises which originally were made unto Israel 2 Cor. vi. 16-18, vii.
   1. And not only so, but he declareth also that the promises which were
   made of old unto particular persons on especial occasions, as to the
   grace, power, and love contained in them and intended by them, do yet
   belong unto all individual believers, and are applicable by them unto
   all their especial occasions, Heb. xiii. 5, 6. And their right unto or
   interest in all the promises of God is that which those who are
   concerned in the obedience of faith would not forego for all that this
   world can supply them withal. This, therefore, is only a particular
   instance of the work and effect of the Spirit, as he is in general
   promised in the covenant. And, as we have declared, the promises of him
   as a Spirit of grace and holiness in the covenant belong unto the
   believers of the Gentiles also. If they do not, they have neither share
   nor interest in Christ; which is a better plea for the Jew than this
   peculiar instance will afford. But this promise is only an especial
   declaration of what in one case this Spirit shall do, who is promised
   as a Spirit of grace and holiness in the covenant. And, therefore, the
   author of the evasion, suspecting that the fraud and sacrilege of it
   would be detected, betakes himself to other subterfuges, which we shall
   afterward meet with, so far as we are concerned.

   It may be more soberly objected, "That the Spirit of grace and
   supplication was given unto believers under the Old Testament; and,
   therefore, if there be no more in it, if some extraordinary gift be not
   here intended, how comes it to be made an especial promise with respect
   unto the times of the New Testament? It may, therefore, be supposed
   that not the ordinary grace or gift of prayer, which believers, and
   especially the officers of the church, do receive, but some
   extraordinary gift bestowed on the apostles and first converts to the
   church, is here intended. So the prophecy concerning the effusion of
   the Spirit on all sorts of persons, Joel ii. 28-32, is interpreted by
   Peter, and applied unto the sending of the Holy Ghost in miraculous
   gifts on the day of Pentecost, Acts ii. 15-21."

   Ans. 1. I have elsewhere already, in general, obviated this objection
   by showing the prodigious folly of that imagination, that the
   dispensation of the Spirit is confined unto the first times of the
   gospel; whereof this objection is a branch, as enmity unto the matter
   treated of is the occasion of the whole. 2. We nowhere find grace and
   prayer, the things here promised, to be reckoned among the
   extraordinary gifts of the Spirit under the New Testament. Prayer,
   indeed, in an unknown tongue was so; but prayer itself was not so, no
   more than grace; which if it were, the whole present church is
   graceless. 3. The promise in Joel had express respect unto the
   extraordinary gifts of prophecy and visions, and therefore had its
   principal accomplishment on the day of Pentecost. This promise is quite
   of another nature. 4. That which is necessary for and the duty of all
   believers, and that always, is not an extraordinary gift, bestowed on a
   few for a season. Now, if there are any who think that grace and prayer
   are not necessary unto all believers, or that they may have abilities,
   and exercise them, without any aid of the Holy Spirit, I will not at
   present contend with them; for this is not a place to plead with those
   by whom the principles of the Christian faith are denied. Divine
   commands are the rule of our duty, not man's imaginations. 5. If this
   be not an especial promise of the New Testament, because the matter of
   it, or grace promised, was in some degree and measure enjoyed under the
   Old, then is there no promise made with respect unto that scion; for
   the saints under the Old Testament were really made partakers of all
   the same graces with those under the New. Wherefore, 6. Two things are
   intended in the promise with respect unto the times of the gospel:--
   (1.) An application and enlargement of this grace or favour, as unto
   the subjects of it extensively. It was under the Old Testament confined
   unto a few, but now it shall be communicated unto many, and diffused
   all the world over. It shall be so poured out as to be shed abroad, and
   imparted thereby unto many. That which before was but as the watering
   of a garden by an especial hand is now as the clouds pouring themselves
   forth on the whole face of the earth. (2.) An increase of the degrees
   of spiritual abilities for the performance of it, Tit. iii. 5, 6. There
   is now a rich communication of the Spirit of grace and prayer granted
   unto believers in comparison of what was enjoyed under the Old
   Testament. This the very nature of the dispensation of the gospel,
   wherein we receive from Jesus Christ "grace for grace," doth evince and
   confirm. I suppose it needless to prove that, as unto all spiritual
   supplies of grace, there is brought in an abundant administration of it
   by Jesus Christ, the whole Scripture testifying unto it.

   There were, indeed, under the Old Testament, prayers to and praises of
   God dictated by a Spirit of prophecy, and received by immediate divine
   revelation, containing mysteries for the instruction of the church in
   all ages. These prayers were not suggested unto them by the aid of the
   Spirit as a Spirit of supplication, but dictated in and to them by the
   Spirit as a Spirit of prophecy. Nor did they themselves comprehend the
   mind of the Holy Spirit in them fully, but inquired diligently
   thereinto, as into other prophecies given out by the Spirit of Christ
   which was in them, 1 Pet. i. 10-12; -- an instance whereof we may have
   in Ps. xxii.; a prayer it is with thanksgiving from first to last. Now,
   although David, unto whom it was given by inspiration, might find in
   his own condition things that had some low and mean resemblance of what
   was intended in the words suggested unto him by the Holy Spirit, as he
   was a type of Christ, yet the depth of the mysteries contained therein,
   the principal scope and design of the Holy Ghost, was in a great
   measure concealed from himself, and much more from others. Only it was
   given out unto the church by immediate inspiration, that believers
   might search and diligently inquire into what was signified and
   foretold therein; that so thereby they might be gradually led into the
   knowledge of the mysteries of God, according as he was pleased
   graciously to communicate of his saving light unto them. But withal it
   was revealed unto David and the other prophets, that in these things
   "they did not minister unto themselves, but unto us," as having
   mysteries in them which they could not, which they were not to
   comprehend. But as this gift is ceased under the New Testament, after
   the finishing of the canon of the Scripture, nor is it by any pretended
   unto, so was it confined of old unto a very few inspired persons, and
   belongs not unto our present inquiry; for we speak only of those things
   which are common unto all believers, and herein a preference must in
   all things be given unto those under the New Testament.

   If, therefore, it could be proved, which I know it cannot be, that the
   generality of the church under the Old Testament made use of any forms
   of prayers, as mere forms of prayer, without any other end, use, or
   mystical instruction (all which concurred in their prophetical
   composures), for the sole end of prayer, yet would it not, whatever any
   pretend or plead, thence follow that believers under the New Testament
   may do the same, much less that they may be obliged always so to do;
   for there is now a more plentiful and rich effusion of the Spirit of
   grace and supplication upon them than was upon those of old. And as our
   duty is to be regulated by God's commands, so God's commands are suited
   unto the dispensation of his grace. For persons under the New
   Testament, who are commanded to pray, not to make use constantly in
   their so doing of the gifts, aids, and assistances of the Spirit, which
   are peculiarly dispensed and communicated therein, on pretence of what
   was done under the Old, is to reject the grace of the gospel, and to
   make themselves guilty of the highest ingratitude. Wherefore, although
   we may and ought to bear with them who, having not received any thing
   of this promised grace and assistance, nor believing there is any such
   thing, do plead for the use of forms of prayer to be composed by some
   and read by others or themselves, and that only, in the discharge of
   this duty; yet such as have been made partakers of this grace, and who
   own it their duty constantly to use and improve the promised aids of
   the Spirit of God, will be careful not to admit of any such principles
   or practice as would plainly annihilate the promise.

   Thus much, then, we may suppose ourselves to have obtained in the
   consideration of this testimony, That God hath promised under the New
   Testament to give unto believers, in a plentiful manner or measure, the
   Spirit of grace and of supplications, or his own Holy Spirit, enabling
   them to pray according to his mind and will. The way and manner of his
   work therein shall be afterward declared. And it may suffice to oppose,
   in general, this one promise unto the open reproaches and bold
   contempts that are by many cast on the Spirit of prayer; whose framers,
   unless they can blot this text out of the Scripture, will fail at last
   in their design. We shall not, therefore, need to plead any other
   testimony to the same purpose in the way of promises. Only we may
   observe, that this being expressly assigned as a part of the gracious
   work of the Holy Spirit, as promised under the New Testament, there is
   no one promise to that purpose wherein this grace is not included;
   therefore, the known multiplication of them addeth strength unto our
   argument.
     __________________________________________________________________

Chapter III.

   Gal. iv. 6 opened and vindicated.

   The next general evidence given unto the truth under consideration is
   the account of the accomplishment of this promise under the New
   Testament, where also the nature of the operation of the Holy Spirit
   herein is in general expressed; and this is Gal. iv. 6, "Because ye are
   sons, God hath sent forth the Spirit of his Son into your hearts,
   crying, Abba, Father." An account, as was said, is here given of the
   accomplishment of the promise before explained; and sundry things may
   be considered in the words:--

   First, The subjects on whom he is bestowed, and in whom he worketh, are
   believers, or those who by the Spirit of adoption are made the children
   of God. We receive the adoption of sons; and because we are sons, he
   sendeth his Spirit into our hearts. And this privilege of adoption we
   obtain by faith in Christ Jesus: John i. 12, "As many as received him,
   to them gave he power to become the sons of God, even to them that
   believe on his name." Secondly, there is an especial appellation or
   description of the Spirit as promised and given unto this purpose, --
   he is the "Spirit of the Son." That the original ground and reason
   hereof is his eternal relation to the Son, as proceeding from him, hath
   been elsewhere evinced; but there is something more particular here
   intended. He is called the "Spirit of the Son" with respect unto his
   communication to believers. There is, therefore, included herein that
   especial regard unto Jesus Christ the Son of God which is in the work
   mentioned, as it is an evangelical mercy and privilege. He is,
   therefore, called the "Spirit of the Son," not only because of his
   eternal procession from him, but, -- 1. Because he was in the first
   place given unto him, as the head of the church, for the unction,
   consecration, and sanctification of his human nature. Here he laid the
   foundation, and gave an example of what he was to do in and towards all
   his members. 2. It is immediately from and by him that he is
   communicated unto us, and that two ways:-- (1.) Authoritatively, by
   virtue of the covenant between the Father and him, whereon, upon his
   accomplishment of the work of the mediation in a state of humiliation,
   according to it, he "received the promise of the Holy Ghost;" that is,
   power and authority to bestow him on whom he would, for all the ends of
   that mediation, Acts ii. 33, v. 32. (2.) Formally, in that all the
   graces of the Spirit are derived unto us from him, as the head of the
   church, as the spring of all spiritual life, in whom they were all
   treasured and laid up unto that purpose, Col. i. 19, ii. 19; Eph. iv.
   16; Col. iii. 1-4.

   Secondly, The work of this Spirit in general, as bestowed on believers,
   is partly included, partly expressed, in these words. In general (which
   is included) he enables them to behave themselves suitably unto that
   state and condition whereinto they are taken upon their faith in Christ
   Jesus. They are made children of God by adoption, and it is meet they
   be taught to carry themselves as becomes that new relation. "Because ye
   are sons, he hath given you the Spirit of his Son;" without which they
   cannot walk before him as becometh sons. He teacheth them to bear and
   behave themselves no longer as foreigners and strangers, nor as
   servants only, but as "children" and "heirs of God," Rom. viii. 15, 17.
   He endoweth them with a frame and disposition of heart unto holy,
   filial obedience; for as he takes away the distance, making them to be
   nigh who were aliens and far from God, so he removes that fear, dread,
   and bondage, which they are kept in who are under the power of the law:
   2 Tim. i. 7, "God hath not given us the spirit of fear; but of power,
   and of love, and of a sound mind;" not "the spirit of fear," or a
   "spirit of bondage unto fear," as Rom. viii. 15, -- that is, in and by
   the efficacy of the law, filling our minds with dread, and such
   considerations of God as will keep us at a distance from him. But he is
   in the sons, on whom he is bestowed, a Spirit of power, strengthening
   and enabling them unto all duties of obedience. This Pneuma dunameos is
   that whereby we are enabled to obedience, which the apostle gives
   thanks for, 1 Tim. i. 12, Charin echo to endunamosanti me Christo, "To
   Christ that enableth me;" that is, by his Spirit of power: for without
   the Spirit of adoption we have not the least strength or power to
   behave ourselves as sons in the family of God. And he is also, as thus
   bestowed, a Spirit of love, who worketh in us that love unto God and
   that delight in him which becometh children towards their heavenly
   Father. This is the first genuine consequent of this relation. There
   may be many duties performed unto God where there is no true love to
   him, at least no love unto him as a Father in Christ, which alone is
   genuine and accepted. And, lastly, he is also a Spirit sophronismou, of
   a modest, grave, and sober mind. Even children are apt to wax wanton,
   and curious, and proud in their Father's house; but the Spirit enables
   them to behave themselves with that sobriety, modesty, and humility,
   which becometh the family of God. And in these three things, spiritual
   power, love, and sobriety of mind, consists the whole deportment of the
   children of God in his family. This is the state and condition of those
   who, by the effectual working of the Spirit of adoption, are delivered
   from the "spirit of bondage unto fear," which the apostle discourseth
   of, Rom. viii. 15.

   Those who are under the power of that Spirit, or that efficacious
   working of the Spirit by the law, cannot, by virtue of any aids or
   assistance, make their addresses unto him by prayer in a due manner;
   for although the means whereby they are brought into this state be the
   Spirit of God acting upon their souls and consciences by the law, yet
   formally, as they are in the state of nature, the spirit whereby they
   are acted is the unclean "spirit of the world," or the influence of him
   who "ruleth in the children of disobedience." The law that they obey is
   the "law of the members" mentioned by the apostle, Rom. vii. 23. The
   works which they perform are the "unfruitful works of darkness;" and
   the fruits of these unfruitful works are "sin" and "death." Being under
   this bondage, they have no power to approach unto God; and their
   bondage tending unto fear, they can have no delight in an access unto
   him. Whatever other provisions or preparations such persons may have
   for this duty, they can never perform it unto the glory of God, or so
   as to find acceptance with him. With those who are delivered from this
   state, all things are otherwise. The Spirit whereby they are acted is
   the Spirit of God, -- the Spirit of adoption, of power, love, and a
   sound mind. The law which they are under obedience unto is the holy law
   of God, as written in the fleshy tables of their hearts. The effects of
   it are faith and love, with all other graces of the Spirit; whereof
   they receive the fruits in peace, with joy unspeakable and full of
   glory.

   Thirdly, An instance is given of his effectually working these things
   in the adopted sons of God, in the duty of prayer crying, "Abba,
   Father." The object of the especial duty intended is "God, even the
   Father," Eph. ii. 18. "Abba, ho Pater." Abba is the Syriac or Chaldee
   name for Father, then in common use among the Jews, and Pater was the
   same name amongst the Greeks or Gentiles; so that the common interest
   of Jews and Gentiles in this privilege may be intended, or rather, a
   holy boldness and intimate confidence of love is designed in the
   reduplication of the name. The Jews have a saying in the Babylonian
   Talmud, in the Treatise of Blessings, hvdym vchsphchvt 'yn qvryn 'vtm
   l' 'v' phlvny vl' 'm' phlvnyt?, -- "Servants and handmaids" (that is,
   bond-servants) "do not call on such a one Abba or Ymma." Freedom of
   state, with a fight unto adoption, whereof they are incapable, is
   required unto this liberty and confidence. God gives unto his adopted
   sons rvch ndyvh?, a free Spirit," Ps. li. 12, -- a Spirit of gracious,
   filial ingenuity. This is that Spirit which cries "Abba." That is the
   word whereby those who were adopted did first salute their fathers, to
   testify their affection and obedience. For "abba" signifies not only
   "father," but "my father;" for 'vy?, "my father," in the Hebrew, is
   rendered by the Chaldee paraphrast only 'b'?, "abba." See Gen. xix. 34,
   and elsewhere constantly. To this purpose speaks Chrysostom: Boulomenos
   deixai gnesioteat, kai te ton Hebraion echresato glosse; ou gar eipe
   monon ho pater all' abba ho pater, hoper ton paidon malista esti ton
   gnesion pros patera rhema; -- "Being willing to show the ingenuity"
   (that is in this duty), "he useth also the language of the Hebrews, and
   says not only Father,' but Abba, Father;' which is a word proper unto
   them who are highly ingenuous."

   And this he effecteth two ways:-- 1. By the excitation of graces and
   gracious affections in their souls in this duty, especially those of
   faith, love, and delight. 2. By enabling them to exercise those graces
   and express those affections in vocal prayer; for chrazon denotes not
   only crying, but an earnestness of mind expressed in vocal prayer. It
   is praying phone megale, as it is said of our Saviour, Matt. xxvii. 50;
   for the whole of our duty in our supplications is expressed herein.
   Now, we are not concerned, or do not at present inquire, what course
   they take, what means they employ, or what helps they use in prayer,
   who are not as yet partakers of this privilege of adoption. It is only
   those who are so whom the Spirit of God assists in this duty; and the
   only question is, what such persons are to do in compliance with his
   assistance, or what it is that they obtain thereby.

   And we may compare the different expressions used by the apostle in
   this matter, whereby the general nature of the work of the Spirit
   herein will farther appear. In this place he saith, "God hath sent
   forth into our hearts to Pneuma tou huiou krazon, -- the Spirit of his
   Son, crying, Abba, Father." Rom. viii. 15, he saith we have received to
   Pneurma huiothesias, en ho krazomen, "the Spirit of adoption," -- the
   Spirit of the Son, given us because we are sons, -- "whereby," or in
   whom, "we cry, Abba, Father." His acting in us, and our acting by him,
   are expressed by the same word; and the inquiry here is, how, in the
   same duty, he is said to "cry" in us, and we are said to "cry" in him.
   And there can be no reason hereof but only because the same work is
   both his and ours in diverse respects. As it is an act of grace and
   spiritual power it is his, or it is wrought in us by him alone. As it
   is a duty performed by us, by virtue of his assistance, it is ours, --
   by him we cry, "Abba, Father;" and to deny his actings in our duties is
   to overthrow the gospel. And it is prayer formally considered, and as
   comprising the gift of it, with its outward exercise, which is
   intended. The mere excitation of the graces of faith, love, trust,
   delight, desire, self-abasement, and the like animating principles of
   prayer, cannot be expressed by crying, though it be included in it.
   Their actual exercise in prayer, formally considered, is that which is
   ascribed unto the Spirit of God. And they seem to deal somewhat
   severely with the church of God and all believers who will not allow
   that the work here expressly assigned unto the Spirit of adoption, or
   of the Son, is sufficient for its end, or the discharge of this duty,
   either in private or in the assemblies of the church. There is no more
   required unto prayer either way but our crying, "Abba, Father," -- that
   is, the making our requests known unto him as our Father in Christ, --
   with supplications and thanksgivings, according as our state and
   occasions do require. And is not the aid of the Spirit of God
   sufficient to enable us hereunto? It was so of old, and that unto all
   believers, according as they were called unto this duty, with respect
   unto their persons, families, or the church of God. If it be not so
   now, it is either because God will not now communicate his Spirit unto
   his children or sons, according to the promise of the gospel; or
   because, indeed, this grace and gift of his is by men despised,
   neglected, and lost; -- and the former cannot be asserted on any safe
   grounds whatever; the latter it is our interest to consider.

   This twofold testimony, concerning the promise of the communication of
   the Holy Spirit or a Spirit of supplication unto believers under the
   New Testament, and the accomplishment of it, doth sufficiently evince
   our general assertion, that there is a peculiar work or special
   gracious operation of the Holy Ghost in the prayers of believers
   enabling them thereunto; for we intend no more hereby but that as they
   do receive him by virtue of that promise (which the world cannot do),
   in order unto his gracious efficiency in the duty of supplication, so
   he doth actually incline, dispose, and enable them to cry "Abba,
   Father," or to call upon God in prayer as their Father by Jesus Christ.
   To deny this, therefore, is to rise up in contradiction unto the
   express testimony of God himself, and by our unbelief to make him a
   liar. And had we nothing farther to plead in this cause, this were
   abundantly sufficient to reprove the petulant folly of them by whom
   this work of the Holy Ghost, and the duty of believers thereon to "pray
   in the Spirit," -- if we may use the despised and blasphemed
   expressions of the Scripture, -- is scorned and derided.

   For as to the ability of prayer which is thus received, some there are
   who know no more of it, as exercised in a way of duty, but the outside,
   shell, and appearance of it; and that not from their own experience,
   but from what they [have] observed in others. Of these there are not a
   few who confidently affirm that it is wholly a work of fancy,
   invention, memory, and wit, accompanied with some boldness and
   elocution, unjustly fathered on the Spirit of God, who is no way
   concerned therein; and, it may be, they do persuade many, no better
   skilled in these things than themselves, that so it is indeed. Howbeit,
   those who have any experience of the real aids and assistances of the
   Spirit of God in this work and duty, any faith in the express
   testimonies given by God himself hereunto, cannot but despise such
   fabulous imaginations. You may as soon persuade them that the sun doth
   not give light, nor the fire heat, that they see not with their eyes,
   nor hear with their ears, as that the Spirit of God doth not enable
   them to pray, or assist them in their supplications. And there might
   some probability be given unto these pretences, and unto the total
   exclusion of the Holy Ghost from any concernment herein, if those
   concerning whom and their duties they thus judge were generally persons
   known to excel others in those natural endowments and acquired
   abilities whereunto this faculty of prayer is ascribed. But will this
   be allowed by them who make use of this pretence, -- namely, that those
   who are thus able to pray, as they pretend, by virtue of a spiritual
   glib, are persons excelling in fancy, memory, wit, invention, and
   elocution? It is known that they will admit of no such thing; but in
   all other instances they must be represented as dull, stupid, ignorant,
   unlearned, and brutish: only in prayer they have the advantage of those
   natural endowments! These things are hardly consistent with common
   ingenuity; for is it not strange that those who are so contemptible
   with respect unto natural and acquired endowments in all other things,
   whether of science or of prudence, should yet in this one duty or work
   of prayer so improve them as to outgo the imitation of them [by those]
   by whom they are despised? for as they do not, as they will not, pray
   as they do, so their own hearts tell them they cannot; which is the
   true reason why they so despitefully oppose this praying in the Spirit,
   whatever pride or passion pretends to the contrary. But things of this
   nature will again occur unto us, and therefore shall not be here
   farther insisted on. Having, therefore, proved that God hath promised a
   plentiful dispensation of his Spirit unto believers under the New
   Testament, to enable them to pray according unto his mind, and that, in
   general, this promise is accomplished in and towards all the children
   of God, it remaineth, in the second place, as to what we have proposed,
   that we declare what is the work of the Holy Ghost in them unto this
   end and purpose, or how he is unto us a Spirit of prayer or
   supplication.
     __________________________________________________________________

Chapter IV.

   The nature of prayer -- Rom. viii. 26 opened and vindicated.

   Prayer at present I take to be a gift ability, or spiritual faculty of
   exercising faith, love, reverence, fear, delight, and other graces, in
   a way of vocal requests, supplications, and praises unto God: "In every
   thing ... let your requests be made known unto God," Phil. iv. 6.

   This gift and ability I affirm to be bestowed, and this work by virtue
   thereof to be wrought in us, by the Holy Ghost, in the accomplishment
   of the promise insisted on, so crying "Abba, Father," in them that do
   believe. And this is that which we are to give an account of; wherein
   we shall assert nothing but what the Scripture plainly goeth before us
   in, and what the experience of believers, duly exercised in duties of
   obedience, doth confirm. And in the issue of our endeavour we shall
   leave it unto the judgment of God and his church, whether they are
   "ecstatical, enthusiastical, unaccountable raptures" that we plead for,
   or a real gracious effect and work of the Holy Spirit of God.

   The first thing we ascribe unto the Spirit herein is, that he supplieth
   and furnisheth the mind with a due comprehension of the matter of
   prayer, or what ought, both in general and as unto all our particular
   occasions, to be prayed for. Without this I suppose it will be granted
   that no man can pray as he ought; for how can any man pray that knows
   not what to pray for? Where there is not a comprehension hereof, the
   very nature and being of prayer is destroyed. And herein the testimony
   of the apostle is express: Rom. viii. 26, "Likewise the Spirit also
   helpeth our infirmities: for we know not what we should pray for as we
   ought: but the Spirit itself maketh intercession for us with groanings
   which cannot be uttered."

   It is that expression only which at present I urge, "We know not what
   we should pray for as we ought." This is generally supposed to be
   otherwise, -- namely, that men know well enough what they ought to pray
   for; only they are wicked and careless, and will not pray for what they
   know they ought so to do. I shall make no excuse or apology for the
   wickedness and carelessness of men; which, without doubt, are
   abominable. But yet I must abide by the truth asserted by the apostle,
   which I shall farther evidence immediately, -- namely, that without the
   especial aid and assistance of the Holy Spirit no man knoweth what to
   pray for as he ought.

   But yet there is another relief in this matter, and so no need of any
   work of the Holy Ghost therein. And we shall be accounted impudent if
   we ascribe any thing unto him whereof there is the least colourable
   pretence that it may be otherwise effected or provided for. So great an
   unwillingness is there to allow him either place, work, or office in
   the Christian religion or the practice of it! Wherefore, it is
   pretended that although men do not of themselves know what to pray for,
   yet this defect may be supplied in a prescript form of words, prepared
   on purpose to teach and confine men unto what they are to pray for.

   We may, therefore, dismiss the Holy Spirit and his assistance as unto
   this concernment of prayer; for the due matter of it may be so set down
   and fixed on ink and paper that the meanest capacity cannot miss of his
   duty therein! This, therefore, is that which is to be tried in our
   ensuing discourse, -- namely, that whereas it is plainly affirmed that
   "we know not" of ourselves "what we should pray for as we ought" (which
   I judge to be universally true as unto all persons, as well those who
   prescribe prayers as those unto whom they are prescribed), and that the
   Holy Spirit helps and relieveth us herein, whether we may or ought to
   relinquish and neglect his assistance, and so to rely only on such
   supplies as are invented or used unto that end for which he is
   promised; that is, plainly, whether the word of God be to be trusted
   unto in this matter or not.

   It is true, that whatever we ought to pray for is declared in the
   Scripture, yea, and summarily comprised in the Lord's Prayer; but it is
   one thing to have what we ought to pray for in the book, another thing
   to have it in our minds and hearts, -- without which it will never be
   unto us the due matter of prayer. It is out of the "abundance of the
   heart" that the mouth must speak in this matter, Matt. xii. 34. There
   is, therefore, in us a threefold defect with respect unto the matter of
   prayer, which is supplied by the Holy Spirit, and can be so no other
   way nor by any other means; and therein is he unto us a Spirit of
   supplication according to the promise.

   For, -- 1. We know not our own wants; 2. We know not the plies of them
   that are expressed in the promises of God; and, 3. We know not the end
   whereunto what we pray for is to be directed, which I add unto the
   former. Without the knowledge and understanding of all these, no man
   can pray as he ought; and we can no way know them but by the aid and
   assistance of the Spirit of grace. And if these things be manifest, it
   will be evident how in this first instance we are enabled to pray by
   the Holy Ghost.

   First, Our wants, as they are to be the matter of prayer, may be
   referred unto three heads, and none of them of ourselves do we know
   aright, so as to make them the due subject of our supplications, and of
   some of them we know nothing at all:--

   1. This first consists in our outward straits, pressures, and
   difficulties, which we desire to be delivered from, with all other
   temporal things wherein we are concerned. In those things it should
   seem wondrously clear that of ourselves we know what to pray for. But
   the truth is, whatever our sense may be of them and our natural desires
   about them, yet how and when, under what conditions and limitations,
   with what frame of heart and spirit, [with] what submission unto the
   pleasure of God, they are to be made the matter of our prayers, we know
   not. Therefore doth God call the prayers of most about them "howling,"
   and not a crying unto him with the heart, Hos. vii. 14. There is,
   indeed, a voice of nature crying in its distress unto the God of
   nature, but that is not the duty of evangelical prayer which we inquire
   after; and men ofttimes most miss it when they think themselves most
   ready and prepared. To know our temporal wants so as to make them the
   matter of prayer according to the mind of God requires more wisdom than
   of ourselves we are furnished withal; for "who knoweth what is good for
   man in this life, all the days of his vain life which he spendeth as a
   shadow?" Eccles. vi. 12; and ofttimes believers are never more at a
   loss than how to pray aright about temporal things. No man is in pain
   or distress, or under any wants, whose continuance would be destructive
   to his being, but he may, yea, he ought to make deliverance from them
   the matter of his prayer. So in that case he knows in some measure, or
   in general, what he ought to pray for, without any peculiar spiritual
   illumination. But yet the circumstances of those things, and wherein
   their respect unto the glory of God and the supreme end or chiefest
   good of the persons concerned doth stand (with regard whereunto they
   can alone be made the matter of prayer acceptable unto God in Christ),
   are that which of themselves they cannot understand, but have need of
   an interest in that promise made to the church, that "they shall be all
   taught of God;" and this is so much more in such things as belong only
   unto the conveniences of this life, whereof no man of himself knows
   what is good for him or useful unto him.

   2. We have internal wants that are discerned in the light of a natural
   conscience: such is the guilt of sin, whereof that accuseth, -- sins
   against natural light and the plain outward letter of the law. These
   things we know somewhat of without any especial aid of the Holy Spirit,
   Rom. ii. 14, 15, and desires of deliverance are inseparable from them.
   But we may observe here two things:-- (1.) That the knowledge which we
   have hereof of ourselves is so dark and confused as that we are no ways
   able thereby to manage our wants in prayer aright unto God. A natural
   conscience, awakened and excited by afflictions or other providential
   visitations, will discover itself in unfeigned and severe reflections
   of guilt upon the soul; but until the Spirit doth convince of sin, all
   things are in such disorder and confusion in the mind that no man knows
   how to make his address unto God about it in a due manner. And there is
   more required, to treat aright with God about the guilt of sin, than a
   mere sense of it. So far as men can proceed under that sole conduct and
   guidance, the heathens went in dealing with their supposed gods,
   without a due respect unto the propitiation made by the blood of
   Christ. Yea, prayer about the guilt of sin, discerned in the light of a
   natural conscience, is but an "abomination." Besides, (2.) We all know
   how small a portion of the concernment of believers doth lie in those
   things which fall under the light and determination of a natural
   conscience; for, --

   3. The things about which believers do and ought to treat principally
   and deal with God, in their supplications, are the inward spiritual
   frames and dispositions of their souls, with the actings of grace and
   sun in them. Hereon David was not satisfied with the confession of his
   original and all known actual sins, Ps. li. 1-5; nor yet with an
   acknowledgment that" none knoweth his own wanderings," whence he
   desireth cleansing from "unknown sins," Ps. xix. 12; but, moreover, he
   begs of God to undertake the inward search of his heart, to find out
   what was amiss or [not] right in him, Ps. cxxxix. 23, 24, as knowing
   that God principally required "truth in the inward parts," Ps. li. 6.
   Such is the carrying on of the work of sanctification in the whole
   spirit and soul, 1 Thess. v. 23.

   The inward sanctification of all our faculties is what we want and pray
   for. Supplies of grace from God unto this purpose, with a sense of the
   power, guilt, violence, and deceit of sin, in its inward actings in the
   mind and affections, with other things innumerable thereunto belonging,
   make up the principal matter of prayer as formally supplication.

   Add hereunto that unto the matter of prayer, taken largely for the
   whole duty so called, every thing wherein we have intercourse with God
   in faith and love doth belong. The acknowledgment of the whole mystery
   of his wisdom, grace, and love in Christ Jesus, with all the fruits,
   effects, and benefits which thence we do receive; all the workings and
   actings of our souls towards him, with their faculties and affections;
   in brief, every thing and every conception of our minds wherein our
   spiritual access unto the throne of grace doth consist, or which doth
   belong thereunto, with all occasions and emergencies of spiritual life,
   are in like manner comprised herein. And that we can have such an
   acquaintance with these things as to manage them acceptably in our
   supplications, without the grace of spiritual illumination from the
   Holy Ghost, few are so ignorant or profane as to assert. Some, I
   confess, seem to be strangers unto these things, which yet renders them
   not of the less weight or moment.

   But hence it comes to pass that the prayers of believers about them,
   especially their confessions of what sense they have of the power and
   guilt of the inward actings of sin, have been by some exceedingly
   traduced and reproached; for whereas they cannot out of their ignorance
   understand such things, out of their pride, heightened by sensuality of
   life, they despise and contemn them.

   Secondly, The matter of prayer may be considered with respect unto the
   promises of God. These are the measure of prayer, and contain the
   matter of it. What God hath promised, all that he hath promised, and
   nothing else, are we to pray for; for "secret things belong unto the
   Lord our God" alone, but the declaration of his will and grace belongs
   unto us, and is our rule. Wherefore, there is nothing that we really do
   or may stand in need of but God hath promised the supply of it, in such
   a way and under such limitations as may make it good and useful unto
   us; and there is nothing that God hath promised but we stand in need of
   it, or are some way or other concerned in it as members of the mystical
   body of Christ. Wherefore, "we know not what we should pray for as we
   ought," unless we know or understand the goodness, grace, kindness, and
   mercy, that is prepared and proposed in the promises of God; for how
   should we, seeing we are to pray for all that God hath promised, and
   for nothing but what God hath promised, and as he hath promised it? The
   inquiry, therefore, that remains is, whether we of ourselves, without
   the especial assistance of the Holy Spirit, do understand these things
   or no. The apostle tells us that the "things of God," spiritual things,
   "knoweth no man, but the Spirit of God;" and that we must receive the
   Spirit which is of God to know the things that are freely given to us
   of God," 1 Cor. ii. 11, 12; which are the grace, mercy, love, and
   kindness of the promises, 2 Cor. vii. 1. To say that of ourselves we
   can perceive, understand, and comprehend these things, without the
   especial assistance of the Holy Ghost, is to overthrow the whole gospel
   and the grace of our Lord Jesus Christ, as hath been elsewhere
   demonstrated.

   But it may be it will be said, "There is more stir than needs made in
   this matter. God help poor sinners, if all this be required unto their
   prayers! Certainly men may pray at a cheaper rate, and with much less
   trouble, or very few will continue long in that duty." For some can see
   no necessity of thus understanding the grace and mercy that is in the
   promises unto prayer, and suppose that men know well enough what to
   pray for without it.

   But those who so speak neither know what it is to pray, nor, it seems,
   are willing to learn; for we are to pray in faith, Rom. x. 14, and
   faith respects God's promises, Heb. iv. 1, Rom. iv. If, therefore, we
   understand not what God hath promised, we cannot pray at all. It is
   marvellous what thoughts such persons have of God and themselves, who
   without a due comprehension of their own wants, and without an
   understanding of God's promises, wherein all their supplies are laid
   up, do "say their prayers," as they call it, continually. And indeed in
   the poverty, or rather misery, of devised aids of prayer, this is not
   the least pernicious effect or consequent, that they keep men off from
   searching the promises of God, whereby they might know what to pray
   for. Let the matter of prayer be so prescribed unto men as that they
   shall never need either to search their own hearts or God's promises
   about it, and this whole work is despatched out of the way. But then is
   the soul prepared aright for this duty, and then only, when it
   understands its own condition, the supplies of grace provided in the
   promises, the suitableness of those supplies unto its wants, and the
   means of its conveyance unto us by Jesus Christ. That all this we have
   by the Spirit, and not otherwise, shall be immediately declared.

   Thirdly, Unto the matter of prayer, I join the end we aim at in the
   things we pray for, and which we direct them unto. And herein, also,
   are we in ourselves at a loss; and men may lose all the benefit of
   their prayers by proposing undue ends unto themselves in the things
   they pray for. Our Saviour saith, "Ask, and ye shall receive;" but the
   apostle James affirms of some, chap. iv. 3, "Ye ask, and receive not,
   because ye ask amiss, that ye may consume it on your pleasures." To
   pray for any thing, and not expressly unto the end whereunto of God it
   is designed, is to ask amiss, and to no purpose; and yet, whatever
   confidence we may have of our own wisdom and integrity, if we are left
   unto ourselves, without the especial guidance of the Spirit of God, our
   aims will never be suited unto the will of God. The ways and means
   whereby we may fail, and do so in this kind, when not under the actual
   conduct of the Spirit of God, -- that is, when our own natural and
   distempered affections do immix themselves in our supplications, --
   are, innumerable. And there is nothing so excellent in itself, so
   useful unto us, so acceptable unto God, in the matter of prayer, but it
   may be vitiated, corrupted, and prayer itself rendered vain, by an
   application of it unto false or mistaken ends. And what is the work of
   the Spirit to guide us herein we shall see in its proper place.
     __________________________________________________________________

Chapter V.

   The work of the Holy Spirit as to the matter of prayer.

   These things are considerable as to the matter of prayer; and with
   respect unto them, of ourselves we know not what we should pray for,
   nor how, nor when. And the first work of the Spirit of God, as a Spirit
   of supplication in believers, is to give them an understanding of all
   their wants, and of the supplies of grace and mercy in the promises,
   causing [such] a sense of them to dwell and abide on their minds as
   that, according unto their measure, they are continually furnished with
   the matter of prayer, without which men never pray, and by which, in
   some sense, they pray always; for, --

   First, He alone doth, and he alone is able to give us such an
   understanding of our own wants as that we may be able to make our
   thoughts about them known unto God in prayer and supplication. And what
   is said concerning our wants is so likewise with respect unto the whole
   matter of prayer, whereby we give glory to God, either in requests or
   prayers. And this I shall manifest in some instances, whereunto others
   may be reduced.

   1. The principal matter of our prayers concerneth faith and unbelief.
   So the apostles prayed in a particular manner, "Lord, increase our
   faith;" and so the poor man prayed in his distress, "Lord, help thou
   mine unbelief." I cannot think that they ever pray aright who never
   pray for the pardon of unbelief, for the removal of it, and for the
   increase of faith. If unbelief be the greatest of sins, and if faith be
   the greatest of the gifts of God, we are not Christians if these things
   are not one principal part of the matter of our prayers. Unto this end
   we must be convinced of the nature and guilt of unbelief, as also of
   the nature and use of faith; nor without that conviction do we either
   know our own chiefest wants, or what to pray for as we ought. And that
   this is the especial work of the Holy Ghost our Saviour expressly
   declares, John xvi. 8, 9, "He will convince the world of sin, because
   they believe not on me." I do and must deny that any one is or can be
   convinced of the nature and guilt of that unbelief, either in the whole
   or in the remainders of it, which the gospel condemneth, and which is
   the great condemning sin under the gospel, without an especial work of
   the Holy Ghost on his mind and soul; for unbelief, as it respecteth
   Jesus Christ, -- not believing in him, or not believing in him as we
   ought, -- is a sin against the gospel, and it is by the gospel alone
   that we may be convinced of it, and that as it is the ministration of
   the Spirit. Wherefore, neither the light of a natural conscience nor
   the law will convince any one of the guilt of unbelief with respect
   unto Jesus Christ, nor instruct them in the nature of faith in him. No
   innate notions of our minds, no doctrines of the law, will reach
   hereunto. And to think to teach men to pray, or to help them out in
   praying, without a sense of unbelief, or the remainders of it, in its
   guilt and power, the nature of faith, with its necessity, use, and
   efficacy, is to say unto the naked and the hungry, "Be ye warmed and
   filled," and not give them those things that are needful to the body.
   This, therefore, belongs unto the work of the Spirit as a Spirit of
   supplication. And let men tear and tire themselves night and day with a
   multitude of prayers, if a work of the Spirit of God in teaching the
   nature and guilt of unbelief, and the nature, efficacy, and use of
   faith in Christ Jesus, go not with it, all will be lost and perish. And
   yet it is marvellous to consider how little mention of these things
   occurreth in most of those compositions which have been published to be
   used as forms of prayer. They are generally omitted in such endeavours,
   as if they were things wherein Christians were very little concerned.
   The gospel positively and frequently determines the present acceptation
   of men with God or their disobedience, with their future salvation and
   condemnation, according unto their faith or unbelief; for their
   obedience or disobedience are infallible consequents thereon. Now, if
   things that are of the greatest importance unto us, and whereon all
   other things wherein our spiritual estate is concerned do depend, be
   not a part of the subject-matter of our daily prayer, I know not what
   deserveth so to be.

   2. The matter of our prayer respects the depravation of our nature, and
   our wants on that account. The darkness and ignorance that is in our
   understandings; our unacquaintedness with heavenly things, and
   alienation from the life of God thereby; the secret workings of the
   lusts of the mind under the shade and covert of this darkness; the
   stubbornness, obstinacy, and perverseness of our wills by nature, with
   their reluctancies unto and dislike of things spiritual, with
   innumerable latent guiles thence arising, -- all keeping the soul from
   a due conformity unto the holiness of God, -- are things which
   believers have an especial regard unto in their confessions and
   supplications. They know this to be their duty, and find by experience
   that the greatest concernment between God and their souls, as to sin
   and holiness, doth lie in these things; and they are never more jealous
   over themselves than when they find their hearts least affected with
   them. And to give over treating with God about them, -- for mercy in
   their pardon, for grace in their removal, and the daily renovation of
   the image of God in them thereby, -- is to renounce all religion and
   all designs of living unto God.

   Wherefore, without a knowledge, a sense, a due comprehension of these
   things, no man can pray as he ought, because he is unacquainted with
   the matter of prayer, and knows not what to pray for. But this
   knowledge we cannot attain of ourselves. Nature is so corrupted as not
   to understand its own depravation. Hence some absolutely deny this
   corruption of it, so taking away all necessity of labouring after its
   cure and the renovation of the image of God in us; and hereby they
   overthrow the prayers of all believers, which the ancient church
   continually pressed the Pelagians withal. Without a sense of these
   things, I must profess I understand not how any man can pray. And this
   knowledge, as was said, we have not of ourselves. Nature is blind, and
   cannot see them; it is proud, and will not own them; stupid, and is
   senseless of them. It is the work of the Spirit of God alone to give us
   a due conviction of, a spiritual insight into, and a sense of the
   concernment of, these things. This I have elsewhere so fully proved as
   not here again to insist on it.

   It is not easy to conjecture how men pray, or what they pray about, who
   know not the plague of their own hearts; yea, this ignorance, want of
   light into, or conviction of, the depravation of their nature, and the
   remainders thereof even in those that are renewed, with the fruits,
   consequents, and effects thereof, are the principal cause of men's
   barrenness in this duty, so that they can seldom go beyond what is
   prescribed unto them. And they can thence also satisfy themselves with
   a set or frame of well-composed words; wherein they might easily
   discern that their own condition and concernment are not at all
   expressed if they were acquainted with them. I do not fix measures unto
   other men, nor give bounds unto their understandings; only I shall take
   leave to profess, for my own part, that I cannot conceive or apprehend
   how any man doth or can know what to pray for as he ought, in the whole
   compass and course of that duty, who hath no spiritual illumination,
   enabling him to discern in some measure the corruption of his nature
   and the internal evils of his heart. If men judge the faculties of
   their souls to be undepraved, their minds free from vanity, their
   hearts from guile and deceit, their wills from perverseness and
   carnality, I wonder not on what grounds they despise the prayers of
   others, but should do so to find real humiliation and fervency in their
   own.

   Hereunto I may add the irregularity and disorder of our affections.
   These, I confess, are discernible in the light of nature, and the
   rectifying of them, or an attempt for it, was the principal end of the
   old philosophy; but the chief respect that on this principle it had
   unto them is as they disquiet the mind, or break forth into outward
   expressions, whereby men are defiled, or dishonoured, or distressed. So
   far natural light will go; and thereby, in the working of their
   consciences, as far as I know, men may be put to pray about them: but
   the chief depravation of the affections lies in their aversation unto
   things spiritual and heavenly.

   They are, indeed, sometimes ready of themselves to like things
   spiritual under false notions of them, and divine worship under
   superstitious ornaments and meretricious dresses; in which respect they
   are the spring and life of all that devotion which is in the church of
   Rome: but take heavenly and spiritual things in themselves, with
   respect unto their proper ends, and there is in all our affections, as
   corrupted, a dislike of them and aversation unto them, which variously
   act themselves, and influence our souls unto vanities and disorders in
   all holy duties. And no man knows what it is to pray who is not
   exercised in supplications for mortifying, changing, and renewing of
   these affections as spiritually irregular; and yet is it the Spirit of
   God alone which discovereth these things unto us, and gives us a sense
   of our concernment in them. I say, the spiritual irregularity of our
   affections, and their aversation from spiritual things, is discernible
   in no light but that of supernatural illumination; for if without that
   spiritual things themselves cannot be discerned, as the apostle assures
   us they cannot, 1 Cor. ii. 14, it is impossible that the disorder of
   our affections with respect unto them should be so. If we know not an
   object in the true nature of it, we cannot know the actings of our
   minds towards it. Wherefore, although there be in our affections an
   innate, universal aversation from spiritual things, seeing by nature we
   are wholly alienated from the life of God, yet can it not be discerned
   by us in any light but that which discovers these spiritual things
   themselves unto us; nor can any man be made sensible of the evil and
   guilt of that disorder who hath not a love also implanted in his heart
   unto those things which it finds obstructed thereby. Wherefore, the
   mortification of these affections, and their renovation with respect
   unto things spiritual and heavenly, being no small part of the matter
   of the prayers of believers, as being an especial part of their duty,
   they have no otherwise an acquaintance with them or sense of them but
   as they receive them by light and conviction from the Spirit of God;
   and those who are destitute hereof must needs be strangers unto the
   fife and power of the duty of prayer itself.

   As it is with respect unto sin, so it is with respect unto God and
   Christ, and the covenant, grace, holiness, and privileges. We have no
   spiritual conceptions about them, no right understanding of them, no
   insight into them, but what is given us by the Spirit of God; and
   without an acquaintance with these things, what are our prayers, or
   what do they signify? Men without them may say on to the world's end
   without giving any thing of glory unto God, or obtaining of any
   advantage unto their own souls.

   And this I place as the first part of the work of the Spirit of
   supplication in believers, enabling them to pray according to the mind
   of God, which of themselves they know not how to do, as is afterward in
   the place of the apostle insisted on. When this is done, when a right
   apprehension of sin and grace, and of our concernment in them, is fixed
   on our minds, then have we in some measure the matter of prayer always
   in readiness; which words and expressions will easily follow, though
   the aid of the Holy Spirit be necessary thereunto also, as we shall
   afterward declare.

   And hence it is that the duty performed with respect unto this part of
   the aid and assistance of the Spirit of God is of late by some (as was
   said) vilified and reproached. Formerly their exceptions lay all of
   them against some expressions or weakness of some persons in conceived
   prayer, which they liked not; but now scorn is poured out upon the
   matter of prayer itself, especially the humble and deep confessions of
   sin, which, on the discoveries before mentioned, are made in the
   supplications of ministers and others. The things themselves are
   traduced as absurd, foolish, and irrational, as all spiritual things
   are unto some sorts of men. Neither do I see how this disagreement is
   capable of any reconciliation; for they who have no light to discern
   those respects of sin and grace which we have mentioned cannot but
   think it uncouth to have them continually made the matter of men's
   prayers. And those, on the other hand, who have received a light into
   them and acquaintance with them by the Spirit of God are troubled at
   nothing more than that they cannot sufficiently [157] abase themselves
   under a sense of them, nor in any words fully express that impression
   on their minds which is put on them by the Holy Ghost, nor clothe their
   desires after grace and mercy with words sufficiently significant and
   emphatical. And therefore this difference is irreconcilable by any but
   the Spirit of God himself. Whilst it doth abide, those who have respect
   only unto what is discernible in the light of nature, or of a natural
   conscience, in their prayers will keep themselves unto general
   expressions and outward things, in words prepared unto that purpose by
   themselves or others, do we what we can to the contrary; for men will
   not be led beyond their own light, neither is it meet they should. And
   those who do receive the supplies of the Spirit in this matter will in
   their prayers be principally conversant about the spiritual, internal
   concernments of their souls in sin and grace, let others despise them
   and reproach them whilst they please. And it is in vain much to contend
   about these things, which are regulated not by arguments but by
   principles. Men will invincibly adhere unto the capacity of their
   light. Nothing can put an end to this difference but a more plentiful
   effusion of the Spirit from above; which, according unto the promise,
   we wait for.

   Secondly, We know not what to pray for as we ought, but the Holy Ghost
   acquaints us with the grace and mercy which are prepared in the
   promises of God for our relief. That the knowledge hereof is necessary,
   to enable us to direct our prayers unto God in a due manner, I declared
   before, and I suppose it will not be denied; for, what do we pray for?
   what do we take a prospect and design of in our supplications? what is
   it we desire to be made partakers of? Praying only by saying or
   repeating so many words of prayer, whose sense and meaning those who
   make use of them perhaps understand not, as in the Papacy, or so as to
   rest in the saying or repetition of them without an especial design of
   obtaining some thing or things which we make known in our
   supplications, is unworthy the disciples of Christ, indeed of rational
   creatures. "Deal thus with thy governor, will he be pleased with thee,
   or accept thy person?" as Mal. i. 8. Neither ruler, nor friend, nor
   neighbour, would accept it at our hands, if we should constantly make
   solemn addresses unto them without any especial design. We must "pray
   with our understanding;" that is, understand what we pray for. And
   these things are no other but what God hath promised; which if we are
   not regulated by in our supplications, we "ask amiss." It is,
   therefore, indispensably necessary unto prayer that we should know what
   God hath promised, or that we should have an understanding of the grace
   and mercy of the promises. God knoweth our wants, what is good for us,
   what is useful to us, what is necessary to bring us unto the enjoyment
   of himself, infinitely better than we do ourselves; yea, we know
   nothing of these things but what he is pleased to teach us. These are
   the things which he hath "prepared" for us, as the apostle speaks, 1
   Cor. ii. 9; and what he hath so prepared he declareth in the promises
   of the covenant, for they are the declaration of the grace and good
   pleasure which he hath purposed in himself. And hence believers may
   learn what is good for them, and what is wanting unto them in the
   promises, more clearly and certainly than by any other means whatever.
   From them, therefore, do we learn what to pray for as we ought. And
   this is another reason why men are so barren in their supplications,
   they know not what to pray for, but are forced to betake themselves
   unto a confused repetition of the same requests, -- namely, their
   ignorance of the promises of God, and the grace exhibited in them. Our
   inquiry, therefore, is, by what way or means we come to an acquaintance
   with these promises, which all believers have in some measure, some
   more full and distinct than others, but all in a useful sufficiency.
   And this, we say, is by the Spirit of God, without whose aid and
   assistance we can neither understand them nor what is contained in
   them.

   I do confess that some, by frequent reading of the Scripture, by only
   the help of a faithful memory, may be able to express in their prayers
   the promises of God, without any spiritual acquaintance with the grace
   of them; whereby they administer unto others, and not unto themselves:
   but this remembrance of words or expressions belongs not unto the
   especial work of the Holy Ghost in supplying the hearts and minds of
   believers with the matter of prayer. But this is that which he doth
   herein:-- he openeth their eyes, he giveth an understanding, he
   enlighteneth their minds, so that they shall perceive the things that
   are of God prepared for them, and that are contained in the promises of
   the gospel; and represents them therein in their beauty, glory,
   suitableness, and desirableness unto their souls: he maketh them to see
   Christ in them and all the fruits of his mediation in them, all the
   effect of the grace and love of God in them; the excellency of mercy
   and pardon, of grace and holiness, of a new heart, with principles,
   dispositions, inclinations, and actings, all as they are proposed in
   the truth and faithfulness of God. Now, when the mind and heart is
   continually filled with an understanding and due apprehension of these
   things, it is always furnished with the matter of prayer and praise
   unto God; which persons make use of according as they have actual
   assistance and utterance given unto them. And whereas this Holy Spirit
   together with the knowledge of them doth also implant a love unto them
   upon the minds of believers, they are not only hereby directed what to
   pray for, but are excited and stirred up to seek after the enjoyment of
   them with ardent affections and earnest endeavours; which is to pray.
   And although, among those on whose hearts these things are not
   implanted, some may, as was before observed, make an appearance of it,
   by expressing in prayer the words of the promises of God retained in
   their memories, yet for the most part they are not able themselves to
   pray in any tolerable useful manner, and do either wonder at or despise
   those that are so enabled.

   But it may be said, "That where there is any defect herein, it may be
   easily supplied; for if men are not acquainted with the promises of God
   themselves in the manner before described, and so know not what they
   ought to pray for, others, who have the understanding of them, may
   compose prayers for their use, according to their apprehensions of the
   mind of God in them, which they may read, and so have the matter of
   prayer always in a readiness."

   I answer, -- 1. I do not know that any one hath a command or promise of
   assistance to make or compose prayers to be said or read by others as
   their prayers; and therefore I expect no great matter from what any one
   shall do in that kind.

   The Spirit of grace and supplication is promised, as I have proved, to
   enable us to pray, not to enable us to make or compose prayers for
   others.

   2. It savours of some unacquaintance with the promises of God and the
   duty of prayer, to imagine that the matter of them, so as to suit the
   various conditions of believers, can be pent up in any one form of
   man's devising. Much of what we are to pray about may be in general and
   doctrinally comprised in a form of words, as they are in the Lord's
   Prayer, which gives directions in and a boundary unto our requests; but
   that the things themselves should be prepared and suited unto the
   condition and wants of them that are to pray is a fond imagination.

   3. There is a vast difference between an objective proposal of good
   things to be prayed for unto the consideration of them that are to
   pray, which men may do, and the implanting an acquaintance with them
   and love unto them upon the mind and heart, which is the work of the
   Holy Ghost.

   4. When things are so prepared and cast into a form of prayer, those by
   whom such forms are used do no more understand them than if they had
   never been cast into any such form, unless the Spirit of God give them
   an understanding of them, which the form itself is no sanctified means
   unto; and where that is done, there is no need of it.

   5. It is the work of the Holy Spirit to give unto believers such a
   comprehension of promised grace and mercy as that they may constantly
   apply their minds unto that or those things in an especial manner which
   are suited unto their present daily wants and occasions, with the frame
   and dispositions of their souls and spirit. This is that which gives
   spiritual beauty and order unto the duty of prayer, -- namely, the
   suiting of wants and supplies, of a thankful disposition and praises,
   of love and admiration, unto the excellencies of God in Christ, all by
   the wisdom of the Holy Ghost. But when a person is made to pray by his
   directory for things, though good in themselves, yet not suited unto
   his present state, frame, inclination, wants, and desires, there is a
   spiritual confusion and disorder, and nothing else.

   Again; what we have spoken concerning the promises must also be applied
   unto all the precepts or commands of God. These in like manner are the
   matter of our prayers, both as to confession and supplication; and
   without a right understanding of them, we can perform no part of this
   duty as we ought. This is evident in their apprehension who, repeating
   the words of the decalogue, do subjoin their acknowledgments of a want
   of mercy, with respect unto the transgression of them I suppose, and
   their desires to have their hearts inclined to keep the law. But the
   law with all the commands of God are spiritual and inward, with whose
   true sense and importance, in their extent and latitude, we cannot have
   a useful acquaintance but by the enlightening, instructing efficacy of
   the grace of the Spirit. And where this is, the mind is greatly
   supplied with the true matter of prayer; for when the soul hath learned
   the spirituality and holiness of the law, its extent unto the inward
   frame and disposition of our hearts, as well as unto outward actions,
   and its requiring absolute holiness, rectitude, and conformity unto
   God, at all times and in all things, then doth it see and learn its own
   discrepancy from it and coming short of it, even then when as to
   outward acts and duties it is unblamable. And hence do proceed those
   confessions of sin, in the best and most holy believers, which they who
   understand not these things do deride and scorn. By this means,
   therefore, doth the Holy Spirit help us to pray, by supplying us with
   the due and proper matter of supplications, even by acquainting us and
   affecting our hearts with the spirituality of the command, and our
   coming short thereof in our dispositions and frequent inordinate
   actings of our minds and affections. He who is instructed herein will
   on all occasions be prepared with a fullness of matter for confession
   and humiliation, as also with a sense of that grace and mercy which we
   stand in need of with respect unto the obedience required of us.

   Thirdly, He alone guides and directs believers to pray or ask for any
   thing in order unto right and proper ends: for there is nothing so
   excellent in itself, so useful unto us, so acceptable unto God, as the
   matter of prayer; but it may be vitiated, corrupted, and prayer itself
   be rendered vain, by an application of it unto false or mistaken ends.
   And that in this case we are relieved by the Holy Ghost, is plain in
   the text under consideration; for helping our infirmities, and teaching
   us what to pray for as we ought, he "maketh intercession for us
   according to God," -- that is, his mind or his will, Rom. viii. 27.
   This is well explained by Origen on the place: "Velut si magister
   suscipiens ad rudimenta discipulum, et ignorantem penitus literas, ut
   eum docere possit et instituere, necesse habet inclinare se ad
   discipuli rudimenta, et ipse prius dicere nomen literæ, ut respondendo
   discipulus discat, et sit quodammodo magister incipienti discipulo
   similis, ea loquens et ea meditans, quæ incipiens loqui debeat ac
   meditari; ita et Sanctus Spiritus, ubi oppugnationibus carnis
   perturbari nostrum spiritum viderit, et nescientem quid orare debeat
   secundum quod oportet, ipse velut magister orationem præmittit, quam
   noster spiritus (si tamen discipulus esse Sancti Spiritus desiderat)
   prosequatur, ipse gemitus offert quibus noster spiritus discat
   ingemiscere, ut repropitiet sibi Deum." To the same purpose speaks
   Damascen, lib. iv. chap. 3; and Austin in sundry places, collected by
   Beda, in his comment on this. He doth it in us and by us, or enableth
   us so to do; for the Spirit himself without us hath no office to be
   performed immediately towards God, nor any nature inferior unto the
   divine wherein he might intercede. The whole of any such work with
   respect unto us is incumbent on Christ; he alone in his own person
   performeth what is to be done with God for us. What the Spirit doth, he
   doth in and by us. He therefore directs and enableth us to make
   supplications "according to the mind of God." And herein God is said to
   "know the mind of the Spirit;" that is, his end and design in the
   matter of his requests. This God knows; that is, approves of and
   accepts. So it is the Spirit of God who directs us as to the design and
   end of our prayers, that they may find acceptance with God.

   But yet there may be, and I believe there is, more in that expression,
   "God knoweth the mind of the Spirit;" for he worketh such high, holy,
   spiritual desires and designs in the minds of believers in their
   supplications as God alone knoweth and understandeth in their full
   extent and latitude. That of ourselves we are apt to fail and mistake
   hath been declared from James iv. 3.

   I shall not here insist on particulars, but only mention two general
   ends of prayer which the Holy Spirit keeps the minds of believers unto
   in all their requests, where he hath furnished them with the matter of
   them according to the mind of God; for he doth not only make
   intercession in them, according unto the mind of God, with respect unto
   the matter of their requests, but also with respect unto the end which
   they aim at, that it may be accepted with him. He guides them,
   therefore, to design, --

   1. That all the success of their petitions and prayers may have an
   immediate tendency unto the glory of God. It is he alone who enables
   them to subordinate all their desires unto God's glory. Without his
   especial aid and assistance we should aim at self only and ultimately
   in all we do. Our own profit, ease, satisfaction, mercies, peace, and
   deliverance, would be the end whereunto we should direct all our
   supplications; whereby they would be all vitiated and become
   abominable.

   2. He keeps them unto this also, that the issue of their supplications
   may be the improvement of holiness in them, and thereby their
   conformity unto God, with their nearer access unto him. Where these
   ends are not, the matter of prayer may be good and according to the
   word of God, and yet our prayers an abomination. We may pray for mercy
   and grace, and the best promised fruits of the love of God, and yet for
   want of these ends find no acceptance in our supplications. To keep us
   unto them is his work, because it consists in casting out all self ends
   and aims, bringing all natural desires unto a subordination unto God,
   which he worketh in us if he worketh in us any thing at all.

   And this is the first part of the work of the Spirit towards believers
   as a Spirit of grace and supplication, -- he furnisheth and filleth
   their minds with the matter of prayer, teaching them thereby what to
   pray for as they ought; and where this is not wrought in some measure
   and degree, there is no praying according to the mind of God.
     __________________________________________________________________

   [157] "Omnino oportet nos orationis tempore curiam intrare coelestem,
   illam utique curiam, in qua rex regum stellato sedet solio, circumdante
   innumerabili et ineffabili beatorum spirituum exercitu ... Quanta ergo
   cum reverentia, quanto timore, quanta illuc humilitate accedere debet,
   à palude sua procedens et repens ranuncula vilis? Quam tremebundus,
   quam supplex, quam denique humilis et sollicitus, et toto intentus
   animo majestati gloriæ, in præsentia angelorum, in concilio justorum et
   congregatione assistere poterit miser homuncio?" -- Bernard. Serm. de
   quatuor orandi modis.
     __________________________________________________________________

Chapter VI.

   The due manner of prayer, wherein it doth consist.

   The Holy Spirit having given the mind a due apprehension of the things
   we ought to pray for, or furnished it with the matter of prayer, he
   moreover works a due sense and valuation of them, with desires after
   them, upon the will and affections; wherein the due manner of it doth
   consist. These things are separable. The mind may have light to discern
   the things that are to be prayed for, and yet the will and affections
   be dead unto them or unconcerned in them; and there may be a gift of
   prayer founded hereon, in whose exercise the soul doth not spiritually
   act towards God, for light is the matter of all common gifts. And by
   virtue of a perishing illumination, a man may attain a gift in prayer
   which may be of use unto the edification of others; for "the
   manifestation of the Spirit is given unto every man to profit withal."
   In the meantime, it is with him that so prayeth not much otherwise than
   it was with him of old who prayed in an unknown tongue: "his spirit
   prayeth, but his understanding is unfruitful." He prayeth by virtue of
   the light and gift that he hath received, but his own soul is not
   benefited nor improved thereby. Only sometimes God makes use of men's
   own gifts to convey grace into their own souls; but prayer, properly so
   called, is the obediential acting of the whole soul towards God.

   Wherefore, first, where the Holy Spirit completes his work in us as a
   Spirit of grace and supplication, he worketh on the will and affections
   to act obedientially towards God in and about the matter of our
   prayers. Thus when he is poured out as a Spirit of supplication, he
   fills them unto whom he is communicated with mourning and godly sorrow,
   to be exercised in their prayers as the matter doth require, Zech. xii.
   10. He doth not only enable them to pray, but worketh affections in
   them suitable unto what they pray about. And in this work of the Spirit
   lies the fountain of that inexpressible fervency and delight, of those
   enlarged labourings of mind and desires, which are in the prayers of
   believers, especially when they are under the power of more than
   ordinary influences from him: for these things proceed from the work of
   the Spirit on their wills and affections, stirring them up and carrying
   them forth unto God, in and by the matter of their prayers, in such a
   manner as no vehement working of natural affections can reach unto; and
   therefore is the Spirit said to "make intercession for us with
   groanings which cannot be uttered," Rom. viii. 26, 27,
   huperentunchanei. As he had before expressed his work in general by
   sunantilambanetai, which intendeth a help by working, carrying us on in
   our undertaking in this duty beyond our own strength (for he helpeth us
   on under our infirmities or weaknesses), so his especial acting is here
   declared by huperentunchanei, that is, an additional interposition,
   like that of an advocate for his client, pleading that in his case
   which he of himself is not able to do. Once this word is used in the
   service of a contrary design. Speaking of the prayer of Elijah, the
   apostle says, Hos entunchanei to Theo kata tou Israel; -- "How he
   maketh intercession to God against Israel," Rom. xi. 2; as bsr?, which
   is constantly used in the Old Testament for "to declare good tidings,
   tidings of peace," is once applied in a contrary signification unto
   tidings of evil and destruction, 1 Sam. iv. 17. The man that brought
   the news of the destruction of the army of the Israelites and the
   taking of the ark by the Philistines is called hmvsr?. But the proper
   use of this word is to intercede for grace and favour; and this he doth
   stenagmois alaletois. We ourselves are said stenazein, to "groan," Rom.
   viii. 23; that is, humbly, mournfully, and earnestly to desire. And
   here the Spirit is said to "intercede for us with groanings;" which can
   be nothing but his working in us and acting by us that frame of heart
   and those fervent, labouring desires, which are so expressed, and these
   with such depth of intension and labouring of mind as cannot be
   uttered. And this he doth by the work now mentioned.

   Secondly, Having truly affected the whole soul, enlightened the mind in
   the perception of the truth, beauty, and excellency of spiritual
   things, engaged the will in the choice of them and prevalent love unto
   them, excited the affections to delight in them and unto desires after
   them, there is in the actual discharge of this duty of prayer, wrought
   in the soul by the power and efficacy of his grace, such an inward
   labouring of heart and spirit, such a holy, supernatural desire and
   endeavour after a union with the things prayed for in the enjoyment of
   them, as no words can utter or expressly declare, -- that is, fully and
   completely, -- which is the sense of the place.

   To avoid the force of this testimony, some (one at least) would have
   this intercession of the Spirit to be the intercession of the Spirit in
   Christ for us now at the right hand of God; so that no work of the
   Spirit itself in believers is intended. Such irrational evasions will
   men sometimes make use of to escape the convincing power of light and
   truth; for this is such a description of the intercession of Christ at
   the right hand of God as will scarcely be reconciled unto the analogy
   of faith. That it is not an humble, oral supplication, but a blessed
   representation of his oblation, whereby the efficacy of it is continued
   and applied unto all the particular occasions of the church or
   believers, I have elsewhere declared, and it is the common faith of
   Christians. But here it should be reported as the labouring of the
   Spirit in him with unutterable groans; the highest expression of an
   humble, burdened, solicitous endeavour. Nothing is more unsuited unto
   the present glorious condition of the Mediator. It is true that "in the
   days of his flesh" he prayed "with strong crying and tears," in an
   humble deprecation of evil, Heb. v. 7; but an humble prostration and
   praying with unutterable groans is altogether inconsistent with his
   present state of glory, his fullness of power, and fight to dispense
   all the grace and mercy of the kingdom of God. Besides, this exposition
   is as adverse to the context as any thing that could be invented. Rom.
   viii. 15, it is said that we "receive the Spirit of adoption, whereby
   we cry, Abba, Father;" which Spirit "God sends forth into our hearts,"
   Gal. iv. 6. And the blessed work of this Spirit in us is farther
   described, Rom. viii. 16, 17. And thereon, verse 23, having received
   "the first-fruits of this Spirit," we are said to "groan within
   ourselves;" to which it is added, that of ourselves not knowing what we
   ought to pray for, auto to Pneuma, "that very Spirit," so given unto
   us, so received by us, so working in us, "maketh intercession for us
   with groanings which cannot be uttered." Wherefore, without offering
   violence unto the context, there is no place for the introduction of
   the intercession of Christ in heaven, especially under such an
   expression as is contrary to the nature of it. It is mentioned
   afterward by the apostle, in its proper place, as a consequent and
   fruit of his death and resurrection, verse 34. And there he is said
   simply entunchanein; but the Spirit here is said huperentunchanein,
   which implies an additional supply unto what is in ourselves.

   Yet, to give countenance unto this uncouth exposition, a force is put
   upon the beginning of both the verses 26, 27: for whereas astheneia
   doth constantly in the Scripture denote any kind of infirmity or
   weakness, spiritual or corporeal, it is said here to be taken in the
   latter sense, for diseases with troubles and dangers, which latter it
   nowhere signifies; for so the meaning should be, that in such
   conditions we know not what to pray for, whether wealth, or health, or
   peace, or the like, but Christ intercedes for us. And this must be the
   sense of sunantilambanetai tais astheneiais hemon, which yet in the
   text doth plainly denote a help and assistance given unto our
   weaknesses, that is, unto us who are weak, in the discharge of the duty
   of prayer, as both the words themselves and the ensuing reasons of them
   do evince. Wherefore, neither the grammatical sense of the words, nor
   the context, nor the analogy of faith, will admit of this new and
   uncouth exposition.

   In like manner, if it be inquired why it is said "that he who searcheth
   the hearts knoweth what is the mind of the Spirit," -- which plainly
   refers to some great and secret work of the Spirit in the heart of man,
   -- if the intercession of Christ be intended, nothing is offered but
   this paraphrase, "And then God, that, by being a searcher of hearts,
   knoweth our wants exactly, understands also the desire and intention of
   the Spirit of Christ." But these things are aprosdionusa, and have no
   dependence the one on the other; nor was there any need of the
   mentioning the searching of our hearts, to introduce the approbation of
   the intercession of Christ. But to return.

   That is wrought in the hearts of believers in their duty which is
   pervious to none but Him that searcheth the heart. This frame in all
   our supplications we ought to aim at, especially in time of distress,
   troubles, and temptations, such as was the season here especially
   intended, when commonly we are most sensible of our own infirmities:
   and wherein we come short hereof in some measure, it is from our
   unbelief, or carelessness and negligence; which God abhors. I do
   acknowledge that there may be, that there will be, more earnestness and
   intension of mind, and of our natural spirit therein, in this duty, at
   one time than another, according as outward occasions or other motives
   do excite them or stir them up. So our Saviour in his agony prayed more
   earnestly than usual; not with a higher exercise of grace, which always
   acted itself in him in perfection, but with a greater vehemency in the
   working of his natural faculties. So it may be with us at especial
   seasons; but yet we are always to endeavour after the same aids of the
   Spirit, the same actings of grace in every particular duty of this
   kind.

   Thirdly, The Holy Spirit gives the soul of a believer a delight in God
   as the object of prayer. I shall not insist on his exciting, moving,
   and acting all other graces that are required in the exercise of this
   duty, as faith, love, reverence, fear, trust, submission, waiting,
   hope, and the like. I have proved elsewhere that the exercise of them
   all, in all duties, and of all other graces in like manner, is from
   him, and shall not therefore here again confirm the same truth. But
   this delight in God as the object of prayer hath a peculiar
   consideration in this matter; for without it ordinarily the duty is not
   accepted with God, and is a barren, burdensome task unto them by whom
   it is performed. Now, this delight in God as the object of prayer is,
   for the substance of it, included in that description of prayer given
   us by the apostle, -- namely, that it is crying "Abba, Father." Herein
   a filial, holy delight in God is included, such as children have in
   their parents in their most affectionate addresses unto them, as hath
   been declared. And we are to inquire wherein this delight in God as the
   object of prayer doth consist, or what is required thereunto. And there
   is in it, --

   1. A sight or prospect of God as on a throne of grace. A prospect, I
   say, not by carnal imagination, but spiritual illumination. "By faith
   we see him who is invisible," Heb. xi. 27; for it is the "evidence of
   things not seen" making its proper object evident and present unto them
   that do believe. Such a sight of God on a throne of grace is necessary
   unto this delight. Under this consideration he is the proper object of
   all our addresses unto him in our supplications: chap. iv. 16, "Let us
   come boldly unto the throne of grace, that we may obtain mercy, and
   find grace to help in time of need." The duty of prayer is described by
   the subject-matter of it, namely, "mercy" and "grace," and by the only
   object of it, "God on a throne of grace."

   And this "throne of grace" is farther represented unto us by the place
   where it is erected or set up, and that is in the holiest or most holy
   place; for in our coming unto God as on that throne, we have "boldness
   to enter into the holiest by the blood of Jesus," Heb. x. 19. And
   hereby the apostle shows, that in the expression he has respect or
   alludes unto the mercy-seat upon the ark, covered with the cherubims,
   which had a representation of a throne; and because of God's especial
   manifestation of himself thereon, it was called his throne; and it was
   a representation of Jesus Christ, as I have showed elsewhere.

   God, therefore, on a throne of grace is God as in a readiness through
   Jesus Christ to dispense grace and mercy to suppliant sinners. When God
   comes to execute judgment, his throne is otherwise represented. See
   Dan. vii. 9, 10. And when sinners take a view in their minds of God as
   he is in himself, and as he will be unto all out of Christ, it
   ingenerates nothing but dread and terror in them, with foolish
   contrivances to avoid him or his displeasure, Isa. xxxiii. 14; Mic. vi.
   6, 7; Rev. vi. 16, 17. All these places and others testify that when
   sinners do engage into serious thoughts and conceptions of the nature
   of God, and what entertainment they shall meet with from him, all their
   apprehensions issue in dread and terror. This is not a frame wherein
   they can cry, "Abba, Father." If they are delivered from this fear and
   bondage, it is by that which is worse, namely, carnal boldness and
   presumption, whose rise lieth in the highest contempt of God and his
   holiness. When men give up themselves to the customary performance of
   this duty, or rather "saying of their prayers,' I know not out of what
   conviction that so they must do, without a due consideration of God and
   the regard that he hath unto them, they do but provoke him to his face
   in taking his name in vain; nor, however they satisfy themselves in
   what they do, have they any delight in God in their approaches unto
   him.

   Wherefore, there is required hereunto a prospect of God, by faith, as
   on a "throne of grace," as exalted in Christ to show mercy unto
   sinners. So is he represented, Isa. xxx. 18, "Therefore will the Lord
   wait, that he may be gracious, and therefore will he be exalted, that
   he may have mercy." Without this we cannot draw nigh to him, or call
   upon him with delight, as becometh children, crying, "Abba, Father."
   And by whom is this discovery made unto us? Is this a fruit of our own
   fancy and imagination? So it may be with some, to their ruin. But it is
   the work of the Spirit, who alone, in and through Christ, revealeth God
   unto us, and enableth us to discern him in a due manner. Hence our
   apostle prays for the Ephesians "that the God of our Lord Jesus Christ,
   the Father of glory, would give unto them the Spirit of wisdom and
   revelation in the knowledge of him; that the eyes of their
   understanding being enlightened, they might know what is the hope of
   his calling, and what the riches of the glory of his inheritance in the
   saints," chap. i. 17, 18. All the acquaintance which we have with God,
   in a way of grace, is from the revelation made in us by his Spirit. See
   Col. ii. 1, 2. By him doth God say unto us that "fury is not in him,"
   and that if we lay hold on his arm, that we may have peace, we shall
   have peace, Isa. xxvii. 4, 5.

   2. Unto this delight is required a sense of God's relation unto us as a
   Father. By that name, and under that consideration, hath the Lord
   Christ taught us to address ourselves unto him in all our
   supplications. And although we may use other titles and appellations in
   our speaking to him, even such as he hath given himself in the
   Scripture, or those which are analogous thereunto, yet this
   consideration principally influenceth our souls and minds, that God is
   not ashamed to be called our Father, that "the Lord Almighty hath said
   that he will be a Father unto us, and that we shall be his sons and
   daughters," 2 Cor. vi. 18. Wherefore, as a Father is he the ultimate
   object of all evangelical worship, of all our prayers. So is it
   expressed in that holy and divine description of it given by the
   apostle, Eph. ii. 18, "Through Christ we have access by one Spirit unto
   the Father." No tongue can express, no mind can reach, the heavenly
   placidness and soul-satisfying delight which are intimated in these
   words. To come to God as a Father, through Christ, by the help and
   assistance of the Holy Spirit, revealing him as a Father unto us, and
   enabling us to go to him as a Father, how full of sweetness and
   satisfaction is it! Without a due apprehension of God in this relation
   no man can pray as he ought. And hereof we have no sense, herewith we
   have no acquaintance, but by the Holy Ghost; for we do not consider God
   in a general manner, as he may be said to be a Father unto the whole
   creation, but in an especial, distinguishing relation, -- as he makes
   us his children by adoption. And as it is "the Spirit that beareth
   witness with our spirit that we are thus the children of God," Rom.
   viii. 16, giving us the highest and utmost assurance of our estate of
   sonship in this world; so being the Spirit of adoption, it is by him
   alone that we have any acquaintance with our interest in that
   privilege.

   Some may apprehend that these things belong but little, and that very
   remotely, unto the duty of prayer, and the assistance we receive by the
   Spirit therein; but the truth is, those who are so minded, on
   consideration, know neither what it is to pray nor what doth belong
   thereunto. There is nothing more essential unto this duty than that, in
   the performance of it, we address ourselves unto God under the notion
   of a Father; that is, the Father of our Lord Jesus Christ, and in him
   our Father also. Without this we cannot have that holy delight in this
   duty which is required in us, and the want whereof ordinarily ruins our
   design in it. And this we can have no spiritual, satisfactory sense of
   but what we receive by and from the Spirit of God.

   3. There belongeth thereunto that boldness which we have in our access
   into the holy piece, or unto the throne of grace: "Having therefore
   boldness to enter into the holiest by the blood of Jesus, let us draw
   near with a true heart in full assurance of faith," Heb. x. 19, 22.
   Where there is on men a "spirit of fear unto bondage," they can never
   have any delight in their approaches unto God. And this is removed by
   the Spirit of grace and supplication: Rom. viii. 15, "Ye have not
   received the spirit of bondage again to fear; but ye have received the
   Spirit of adoption, whereby we cry, Abba, Father." These things are
   opposed, and the one is only removed and taken away by the other. And
   where the "spirit of bondage unto fear" abides, there we cannot cry,
   "Abba, Father," or pray in a due manner; but "where the Spirit of the
   Lord is, there is liberty," 2 Cor. iii. 17. And this, as we render the
   word, consists in two things:-- (1.) In orandi libertate; (2.) In
   exauditionis fiducia.

   (1.) There is in it an enlarged liberty and freedom of speech in prayer
   unto God; so the word signifies. Parrhesia is as much as panresia, a
   freedom to speak all that is to be spoken, a confidence that
   countenanceth men in the freedom of speech, according to the exigency
   of their state, condition, and cause. So the word is commonly used,
   Eph. vi. 19. Where there is servile fear and dread, the heart is
   straitened, bound up, knows not what it may, what it may not utter, and
   is pained about the issue of all it thinks or speaks; or it cannot pray
   at all beyond what is prescribed unto it to say, as it were, whether it
   will or no. But where this Spirit of liberty and boldness is, the heart
   is enlarged with a true, genuine openness and readiness to express all
   its concerns unto God as a child unto its father. I do not say that
   those who have this aid of the Spirit have always this liberty in
   exercise, or equally so. The exercise of it may be variously impeded,
   by temptations, spiritual indispositions, desertions, and by our own
   negligence in stirring up the grace of God. But believers have it
   always in the root and principle, even all that have received the
   Spirit of adoption, and are ordinarily assisted in the use of it.
   Hereby are they enabled to comply with the blessed advice of the
   apostle, Phil. iv. 6, "Be careful for nothing; but in every thing by
   prayer and supplication with thanksgiving let your requests be made
   known unto God." The whole of our concerns in this world is to be
   committed unto God in prayer, so that we should not retain any dividing
   cares in our own minds about them. And herein the apostle would have us
   to use a holy freedom and boldness in speaking unto God on all
   occasions, as one who concerns himself in them; to hide nothing from
   God, -- which we do what lieth in us when we present it not unto him in
   our prayers, -- but use a full, plain-hearted, open liberty with him:
   "In every thing let your requests be made known unto God." He is ready
   to hear all that you have to offer unto him or plead before him. And in
   so doing, the "peace of God, which passeth all understanding, shall
   keep your hearts and minds through Jesus Christ," verse 7; which is
   ordinarily the condition of those who are found in diligent obedience
   unto this command.

   (2.) There is also in it a confidence of acceptance, or being heard in
   prayer; that is, that God is well pleased with their duties, accepting
   both them and their persons in Jesus Christ. Without this we can have
   no delight in prayer, or in God as the object of it; which vitiates the
   whole duty. When Adam thought there was no acceptance with God for him,
   he had no confidence of access unto him, but, as the first effect of
   folly that ensued on the entrance of sin, went to hide himself. And all
   those who have no ground of spiritual confidence for acceptance with
   Christ do in their prayers but endeavour to hide themselves from God by
   the duty which they perform. They cast a mist about them, to obscure
   themselves from the sight of their own convictions, wherein alone they
   suppose that God sees them also. But in such a frame there is neither
   delight, nor enlargement, nor liberty, nor indeed prayer itself.

   Now, this confidence or boldness, which is given unto believers in
   their prayers by the Holy Ghost, respects not the answer of every
   particular request, especially in their own understanding of it, but it
   consists in a holy persuasion that God is well pleased with their
   duties, accepts their persons, and delights in their approaches unto
   his throne. Such persons are not terrified with apprehensions that God
   will say unto them, "What have ye to do to take my name into your
   mouths, or to what purpose are the multitude of your supplications?
   When ye make many prayers, I will not hear." "Will he," saith Job,
   "plead against me with his great power? No; but he would put strength
   in me," chap. xxiii. 6. Yea, they are assured that the more they are
   with God, the more constantly they abide with him, the better is their
   acceptance; for as they are commanded to pray always and not to faint,
   so they have a sufficient warranty from the encouragement and call of
   Christ to be frequent in their spiritual addresses to him. So he speaks
   to his church, Cant. ii. 14, "O my dove, let me see thy countenance,
   let me hear thy voice; for sweet is thy voice and thy countenance is
   comely." And herein also is comprised a due apprehension of the
   goodness and power of God, whereby he is, in all conditions, ready to
   receive them and able to relieve them. The voice of sinners by nature,
   let presumption and superstition pretend what they please to the
   contrary, is, that God is austere, and not capable of condescension or
   compassion. And the proper acting of unbelief lies in limiting the Most
   Holy, saying, "Can God do this or that thing, which the supplies of our
   necessities do call fort are they possible with God?" So long as either
   of these worketh in us with any kind of prevalency, it is impossible we
   should have any delight in calling upon God. But we are freed from them
   by the Holy Ghost, in the representation he makes of the engaged
   goodness and power of God in the promises of the covenant; which gives
   us boldness in his presence.

   Fourthly, It is the work of the Holy Spirit in prayer to keep the souls
   of believers intent upon Jesus Christ, as the only way and means of
   acceptance with God. This is the fundamental direction for prayer now
   under the gospel. We are now to ask in his name; which was not done
   expressly under the Old Testament. Through him we act faith on God in
   all our supplications; by him we have an access unto the Father. We
   enter into the holiest through the new and living way that he hath
   consecrated for us. The various respect which faith hath unto Jesus
   Christ as mediator in all our prayers is a matter worthy a particular
   inquiry, but is not of our present consideration, wherein we declare
   the work of the Spirit alone; and this is a part of it, that he keeps
   our souls intent upon Christ, according unto what is required of us, as
   he is the way of our approach unto God, the means of our admittance,
   and the cause of our acceptance with him. And where faith is not
   actually exercised unto this purpose, all prayer is vain and
   unprofitable. And whether our duty herein be answered with a few words,
   wherein his name is expressed with little spiritual regard unto him, is
   worth our inquiry.

   To enable us hereunto is the work of the Holy Ghost. He it is that
   glorifies Jesus Christ in the hearts of believers, John xvi. 14; and
   this he doth when he enableth them to act faith on him in a due manner.
   So speaks the apostle expressly, Eph. ii. 18, "Through him we have
   access by one Spirit unto the Father." It is through Jesus alone that
   we have our access unto God, and that by faith in him. So we have our
   access unto him for our persons in justification: Rom. v. 2, "By whom
   we have access by faith into this grace wherein we stand." And by him
   we have our actual access unto him in our supplications when we draw
   nigh to the throne of grace; but this is by the Spirit. It is he who
   enables us hereunto, by keeping our minds spiritually intent on him in
   all our addresses unto God. This is a genuine effect of the Spirit as
   he is the "Spirit of the Son;" under which consideration in an especial
   manner he is bestowed on us to enable us to pray, Gal. iv. 6. And
   hereof believers have a refreshing experience in themselves; nor doth
   any thing leave a better savour or relish on their souls than when they
   have had their hearts and minds kept close, in the exercise of faith,
   on Christ the mediator in their prayers.

   I might yet insist on more instances in the declaration of the work of
   the Holy Ghost in believers, as he is a Spirit of grace and
   supplication; but my design is not to declare what may be spoken, but
   to speak what ought not to be omitted. Many other things, therefore,
   might be added, but these will suffice to give an express understanding
   of this work unto them who have any spiritual experience of it, and
   those who have not will not be satisfied with volumes to the same
   purpose.

   Yet something may be here added to free our passage from any just
   exceptions; for, it may be, some will think that these things are not
   pertinent unto our present purpose, which is to discover the nature of
   the duty of prayer, and the assistance which we receive by the Spirit
   of God therein. "Now, this is only in the words that we use unto God in
   our prayers, and not in that spiritual delight and confidence which
   have been spoken unto, which, with other graces, if they may be so
   esteemed, are of another consideration." Ans. 1. It may be that some
   think so; and also, it may be, and is very likely, that some who will
   be talking about these things are utterly ignorant what it is to pray
   in the Spirit, and the whole nature of this duty. Not knowing,
   therefore, the thing, they hate the very name of it; as indeed it
   cannot but be uncouth unto all who are no way interested in the grace
   and privilege intended by it. The objections of such persons are but as
   the strokes of blind men; whatever strength and violence be in them,
   they always miss the mark. Such are the fierce arguings of the most
   against this duty; they are full of fury and violence, but never touch
   the matter intended. 2. My design is so to discover the nature of
   praying in the Spirit in general as that therewith I may declare what
   is a furtherance thereunto and what is a hinderance thereof; for if
   there be any such ways of praying, which men use or oblige themselves
   unto, which do not comply with, or are not suited to promote, or are
   unconcerned in, or do not express, those workings of the Holy Ghost
   which are so directly assigned unto him in the prayers of believers,
   they are all nothing but means of quenching the Spirit, of
   disappointing the work of his grace, and rendering the prayers
   themselves so used, and as such, unacceptable with God. And apparent it
   is, at least, that most of the ways and modes of prayer used in the
   Papacy are inconsistent with, and exclusive of, the whole work of the
   Spirit of supplication.
     __________________________________________________________________

Chapter VII.

   The nature of prayer in general, with respect unto forms of prayer and
   vocal prayer -- Eph. vi. 18 opened and vindicated.

   The duty I am endeavouring to express is that enjoined in Eph. vi. 18,
   "Praying always with all prayer and supplication in the Spirit, and
   watching thereunto with all perseverance and supplication for all
   saints." Some have made bold to advance a fond imagination (as what
   will not enmity unto the holy ways of God put men upon?) that "praying
   in the Spirit" intends only praying by virtue of an extraordinary and
   miraculous gift; but the use of it is here enjoined unto all believers,
   none excepted, men and women, who yet, I suppose, had not all and every
   one of them that extraordinary, miraculous gift which they fancy to be
   intended in that expression. And the performance of this duty is
   enjoined them, in the manner prescribed, en panti kairo, -- "always,"
   say we, "in every season;" that is, such just and due seasons of prayer
   as duty and our occasions call for. But the apostle expressly confines
   the exercise of extraordinary gifts unto some certain seasons, when,
   under some circumstances, they may be needful or useful unto
   edification, 1 Cor. xiv. There is, therefore, "a praying in the
   Spirit," which is the constant duty of all believers; and it is a great
   reproach unto the profession of Christianity where that name itself is
   a matter of contempt. If there be any thing in it that is "foolish,
   conceited, fanatical," the holy apostle must answer for it, yea, He by
   whom he was inspired. But if this be the expression of God himself of
   that duty which he requireth of us, I would not willingly be among the
   number of them by whom it is derided, let their pretences be what they
   please. Besides, in the text, all believers are said thus "to pray in
   the Spirit at all seasons," dia pases proseuches kai deeseos, and en
   pase proseuche kai deesei, "with all prayer and supplication;" that is,
   with all manner of prayer, according as our own occasions and
   necessities do require. A man, certainly, by virtue of this rule, can
   scarce judge himself obliged to confine his performance of this duty
   unto a prescript form of words: for a variety in our prayers,
   commensurate unto the various occasions of ourselves and of the church
   of God, being here enjoined us, how we can comply therewith in the
   constant use of any one form I know not; those who do are left unto
   their liberty. And this we are obliged unto, eis auto touto
   agrupnountes, "diligently watching unto this very end," that our
   prayers may be suited unto our occasions. He who can divide this text,
   or cut it out into a garment to clothe set forms of prayer with, will
   discover an admirable dexterity in the using and disposal of a text of
   Scripture.

   But yet neither do I conclude from hence that all such forms are
   unlawful; only, that another way of praying is here enjoined us is, I
   suppose, unquestionable unto all impartial searchers after truth; and,
   doubtless, they are not to be blamed who endeavour a compliance
   therewith. And if persons are able, in the daily, constant reading of
   any book whatever, merely of a human composition, to rise up in answer
   to this duty of "praying always with all manner of prayer and
   supplication in the Spirit," or the exercise of the aid and assistance
   received from him, and his holy acting of them as a Spirit of grace and
   supplication, endeavouring, labouring, and watching thereunto, I shall
   say no more but that they have attained what I cannot understand.

   The sole inquiry remaining is, how they are enabled to pray in whose
   minds the Holy Ghost doth thus work as a Spirit of grace and
   supplication. And I do say, in answer thereunto, that those who are
   thus affected by him do never want a gracious ability of making their
   addresses unto God in vocal prayer, so far as is needful unto them in
   their circumstances, callings, states, and conditions. And this is that
   which is called the gift of prayer. I speak of ordinary cases; for
   there may be such interpositions of temptations and desertions as that
   the soul, being overwhelmed with them, may for the present be able only
   to "mourn as a dove," or to "chatter as a crane," -- that is, not to
   express the sense of their minds clearly and distinctly, but only as it
   were to mourn and groan before the Lord in brokenness of spirit and
   expressions. But this also is sufficient for their acceptance in that
   condition; and hereof there are few believers but at one time or other
   they have more or less experience. And as for those whose devotion
   dischargeth itself in a formal course of the same words, as it must
   needs be in the Papacy, wherein for the most part they understand not
   the signification of the words which they make use of, they are
   strangers unto the true nature of prayer, at least unto the work of the
   Spirit therein. And such supplications as are not variously influenced
   by the variety of the spiritual conditions of them that make them,
   according to the variety of our spiritual exercises, are like one
   constant tone or noise, which hath no harmony nor music in it.

   I say, therefore, -- 1. That the things insisted on are in some degree
   and measure necessary unto all acceptable prayer. The Scripture assigns
   them thereunto, and believers find them so by their own experience. For
   we discourse not about prayer as it is the working of nature in its
   straits and difficulties towards the God of nature, expressing thereby
   its dependence on him, with an acknowledgment of his power, in which
   sense all flesh, in one way or other, under one notion or other, come
   to God; nor yet upon those cries which legal convictions will wrest
   from them that fall under their power: but we treat only of prayer as
   it is required of believers under the gospel, as they have an "access
   through Christ by one Spirit unto the Father." And, 2. That those in
   whom this work is wrought by the Holy Spirit in any degree do not, in
   ordinary cases, want an ability to express themselves in this duty, so
   far as is needful for them. It is acknowledged that an ability herein
   will be greatly increased and improved by exercise, and that not only
   because the exercise of all moral faculties is the genuine way of their
   strengthening and improvement, but principally because it is
   instituted, appointed, and commanded of God unto that end. God hath
   designed the exercise of grace for the means of its growth, and giveth
   his blessing in answer to his institution. But the nature of the thing
   itself requires a performance of the duty suitably unto the condition
   of him that is called unto it; and if men grow not up unto farther
   degrees in that ability by exercise in the duty itself, by stirring up
   the gifts and graces of God in them, it is their sin and folly. And
   hence it follows, 3. That although set forms of prayer may be lawful
   unto some, as is pretended, yet are they necessary unto none, that is,
   unto no true believers, as unto acceptable, evangelical prayer; but
   whoever is made partaker of the work of the Spirit of God herein, which
   he doth infallibly effect in every one who through him is enabled to
   cry, "Abba, Father," as every child of God is, he will be able to pray
   according to the mind and will of God, if he neglect not the aid and
   assistance offered unto him for that purpose. Wherefore, to plead for
   the necessity of forms of prayer unto believers, beyond what may be
   doctrinal or instructive in them, is a fruit of inclination unto
   parties, or of ignorance, or of the want of a due attendance unto their
   own experience.

   Of what use forms of prayer may be unto those that are not regenerate,
   and have not, therefore, received the Spirit of adoption, belongs not
   directly unto our disquisition; yet I must say that I understand not
   clearly the advantage of them unto them, unless a contrivance to
   relieve them in that condition, without a due endeavour after a
   deliverance from it, may be so esteemed. For these persons are of two
   sorts:-- (1.) Such as are openly under the power of sin, their minds
   being not effectually influenced by any convictions. These seldom pray,
   unless it be under dangers, fears, troubles, pains, or other
   distresses. When they are smitten they will cry, "even to the Lord they
   will cry," and not else; and their design is to treat about their
   especial occasions, and the present sense which they have thereof. And
   how can any man conceive that they should be supplied with forms of
   prayer expressing their sense, conceptions, and affections, in their
   particular cases? And how ridiculously they may mistake themselves in
   reading those prayers which are no way suited unto their condition, is
   easily supposed. A form to such persons may prove little better than a
   charm, and their minds be diverged by it from such a performance of
   duty as the light of nature would direct to. Jonah's mariners in the
   storm "cried every one unto his god," and called on him also to do so
   too, chap. i. 5, 6. The substance of their prayer was, that God would
   "think upon them, that they might not perish." And men in such
   condition, if not diverted by this pretended relief, which indeed is
   none, will not want words to express their minds, so far as there is
   any thing of prayer in what they do; and beyond that, whatever words
   they are supplied withal, they are of no use or advantage unto them.
   And it is possible when they are left to work naturally towards God,
   however unskilled and rude their expressions may be, a deep sense may
   be left upon their minds, with a reverence of God, and remembrance of
   their own error, which may be of use to them. But the bounding and
   directing of the workings of natural religion by a form of words,
   perhaps little suited unto their occasions and not at all to their
   affections, tends only to stifle the operation of an awakened
   conscience, and to give them up unto their former security. (2.) Others
   there are, such as by education and the power of convictions from the
   word, by one means or other, are so far brought under a sense of the
   authority of God and their own duty as conscientiously, according unto
   their light, to attend unto prayer, as unto other duties also. Now, the
   case of these men will be more fully determined afterward, when the
   whole use of the forms of prayer will be spoken unto. For the present I
   shall only say, that I cannot believe, until farther conviction, that
   any one whose duty it is to pray is not able to express his requests
   and petitions in words, so far as he is affected with the matter of
   them in his mind; and what he doth by any advantage beyond that
   belongeth not to prayer. Men may, by sloth, and other vicious
   distempers of mind, especially by a negligence in getting their hearts
   and consciences duly affected with the matter and object of prayer,
   keep themselves under a real or supposed disability in this matter; but
   whereas prayer in this sort of persons is an effect of common
   illumination and grace, which are also from the Spirit of God, if
   persons do really and sincerely endeavour a due sense of what they pray
   for and about, he will not be wanting to help them to express
   themselves so far as is necessary for them, either privately or in
   their families. But those who will never enter the water but with flags
   or bladders under them will scarce ever learn to swim; and it cannot be
   denied but that the constant and unvaried use of set forms of prayer
   may become a great occasion of quenching the Spirit, and hindering all
   progress or growth in gifts or graces When every one hath done what he
   can, it is his best, and will be accepted of him, it being according
   unto what he hath, before that which is none of his.
     __________________________________________________________________

Chapter VIII.

   The duty of external prayer by virtue of a spiritual gift explained and
   vindicated.

   What we have hitherto discoursed concerning the work of the Spirit of
   grace and supplication enabling believers to pray, or to cry "Abba,
   Father," belongeth principally unto the internal, spiritual nature of
   the duty, and the exercise of grace therein, wherein we have
   occasionally only diverted unto the consideration of the interest of
   words, and the use of set forms, either freely or imposed. And, indeed,
   what hath been evinced from Scripture testimony herein doth upon the
   matter render all farther dispute about these things needless; for if
   the things mentioned be required unto all acceptable prayer, and if
   they are truly effected in the minds of all believers by the Holy
   Ghost, it is evident how little use there remains of such pretended
   aids.

   But, moreover, prayer falleth under another consideration, namely, as
   to its external performance, and as the duty is discharged by any one
   in lesser or greater societies, wherein upon his words and expressions
   do depend their conjunction with him, their communion in the duty, and
   consequently their edification in the whole. This is the will of God,
   that in assemblies of his appointment, as churches and families, and
   occasional meetings of two or three or more in the name of Christ, one
   should pray in the name of himself and the rest that join with him.
   Thus are ministers enabled to pray in church-assemblies, as other
   Christians in occasional meetings of the disciples of Christ in his
   name, parents in their families, and, in secret, every believer for
   himself.

   There is a spiritual ability given unto men by the Holy Ghost, whereby
   they are enabled to express the matter of prayer, as taught and
   revealed in the manner before described, in words fitted and suited to
   lead on their own minds and the minds of others unto a holy communion
   in the duty, to the honour of God and their own edification. I do not
   confine the use of this ability unto assemblies; every one may, and
   usually is to make use of it, according to the measure which he hath
   received, for himself also; for if a man have not an ability to pray
   for himself in private and alone, he can have none to pray in public
   and societies. Wherefore, take prayer as vocal, without which adjunct
   it is not complete, and this ability belongs to the nature and essence
   of it And this also is from the Spirit of God.

   This is that which meets with such contradiction and opposition from
   many, and which hath other things set up in competition with it, yea,
   to the exclusion of it, even from families and closets also. What they
   are we shall afterward examine. And judged it is by some not only to be
   separable from the work of the Spirit of prayer, but no way to belong
   thereunto. "A fruit," they say, "it is of wit, fancy, memory,
   elocution, volubility and readiness of speech," -- namely, in them in
   whom on other accounts they will acknowledge none of these things to
   be, at least in no considerable degree! Some while since, indeed, they
   defended themselves against any esteem of this ability, by crying out
   that "all those who thus prayed by the Spirit, as they call it, did but
   babble and talk nonsense." But those who have any sobriety and modesty
   are convinced that the generality of those who do pray according to the
   ability received do use words of truth and soberness in the exercise
   thereof. And it is but a sorry relief that any can find in cavilling at
   some expressions, which, perhaps good and wholesome in themselves, yet
   suit not their palates; or if they are such as may seem to miss of due
   order and decency, yet is not their failure to be compared with the
   extravagances (considering the nature of the duty) of some in supposed
   quaint and elegant expressions used in this duty. But herein they
   betake themselves unto this countenance, that this ability is the
   effect of the natural endowments before mentioned only, which they
   think to be set off by a boldness and confidence but a little beneath
   an intolerable impudence. Thus, it seems, is it with all who desire to
   pray as God enables them, that is, according to his mind and will, if
   any thing in the light of nature, the common voice of mankind, examples
   of Scripture, express testimonies and commands, are able to declare
   what is so. I shall, therefore, make way unto the declaration and
   confirmation of the truth asserted by the ensuing observations.

   1. Every man is to pray or call upon God, according as he is able, with
   respect unto his own condition, relations, occasions, and duties.
   Certainly there is not a man in the world who hath not forfeited all
   his reason and understanding unto atheism, or utterly buried all their
   operations under the fury of brutish affections, but he is convinced
   that it is his duty to pray to the deity he owns, in words of his own,
   as well as he is able; for this, and none other, is the genuine and
   natural notion of prayer. This is implanted in the heart of mankind,
   which they need not be taught nor directed unto. The artificial help of
   constant forms is an arbitrary invention. And I would hope that there
   are but few in the world, especially of those who are called
   Christians, but that at one time or other do so pray. And those who,
   for the most part, do betake themselves to other reliefs (as unto the
   reading of prayers, composed unto some good end and purpose, though not
   absolutely to their occasions, as to the present state of their minds
   and the things they would pray for, which is absolutely impossible),
   cannot, as I conceive, but sometimes be conscious to themselves not
   only of the weakness of what they do, but of their neglect of the duty
   which they profess to perform. And as for such who, by the prevalency
   of ignorance, the power of prejudice, and infatuation of superstition,
   are diverted from the dictates of nature and light of Scripture
   directions to say a "paternoster," it may be an "ave," or a "credo,"
   for their prayer, intending it for this or that end, the benefit, it
   may be, of this or that person, or the obtaining of what is no way
   mentioned or included in what they utter, there is nothing of prayer in
   it, but a mere taking the name of God in vain, with the horrible
   profanation of a holy ordinance.

   Persons tied up unto such rules and forms never pray in their lives,
   but in their occasional ejaculations, which break from them almost by
   surprisal. And there hath not been any one more effectual means of
   bringing unholiness, with an ungodly course of conversation, into the
   Christian world, than this one of teaching men to satisfy themselves in
   this duty by their saying, reading, or repetition of the words of other
   men, which, it may be, they understand not, and certainly are not in a
   due manner affected withal; for it is this duty whereby our whole
   course is principally influenced. And, let men say what they will, our
   conversation in walking before God, which principally regards the frame
   and disposition of our hearts, is influenced and regulated by our
   attendance unto and performance of this duty. He whose prayers are
   hypocritical is a hypocrite in his whole course; and he who is but
   negligent in them is equally negligent in all other duties. Now,
   whereas our whole obedience unto God ought to be our "reasonable
   service," Rom. xii. 1, how can it be expected that it should be so when
   the foundation of it is laid in such an irrational supposition, that
   men should not pray themselves what they are able, but read the forms
   of others instead thereof, which they do not understand?

   2. All the examples we have in the Scripture of the prayers of the holy
   men of old, either under the Old Testament or the New, were all of them
   the effects of their own ability in expressing the gracious conceptions
   of their minds, wrought in them by the Holy Ghost in the way and manner
   before described. I call it their own ability, in opposition to all
   outward aids and assistances from others, or an antecedaneous
   prescription of a form of words unto themselves. Not one instance can
   be given to the contrary. Sometimes it is said they "spread forth their
   hands," sometimes that they "lifted up their voices," sometimes that
   they "fell upon their knees and cried," sometimes that they "poured out
   their hearts" when overwhelmed; all according unto present occasions
   and circumstances. The solemn benediction of the priests, instituted of
   God, like the present forms in the administration of the sacraments,
   were of another consideration, as shall be showed; and as for those
   who, by immediate inspiration, gave out and wrote discourses in the
   form of prayers, which were in part mystical and in part prophetical,
   we have before given an account concerning them. Some plead, indeed,
   that the church of the Jews, under the second temple, had sundry forms
   of prayers in use among them, even at the time when our Saviour was
   conversant in the temple and their synagogues; -- but they pretend and
   plead what they cannot prove, and I challenge any learned man to give
   but a tolerable evidence unto the assertion; for what is found to that
   purpose among the Talmudists is mixed with such ridiculous fables (as
   the first, suiting the number of their prayers to the number of the
   bones in the back of a man!) as fully defeats its own evidence.

   3. The commands which are given us to pray thus according unto our own
   abilities are no more nor less than all the commands we have in the
   Scripture to pray at all. Not one of them hath any regard or respect
   unto outward forms, aids, or helps of prayer. And the manner of prayer
   itself is so described, limited, and determined, as that no other kind
   of prayer can be intended: for whereas we are commanded to "pray in the
   Spirit;" to pray earnestly and fervently, with "the spirit and
   understanding;" continually, with all manner of "prayer and
   supplication," to "make our requests known unto God," so as not to take
   care ourselves about our present concerns; to "pour out our hearts unto
   God;" to cry, "Abba, Father," by the Spirit, and the like, -- I do not
   understand how these things are suited unto any kind of prayer but only
   that which is from the ability which men have received for the entire
   discharge of that duty; for there are evidently intimated in these
   precepts and directions such various occasional workings of our minds
   and spirits, such actings of gracious affections, as will not comply
   with a constant use of a prescribed form of words.

   4. When we speak of men's own ability in this matter, we do include
   therein the conscientious, diligent use of all means which God hath
   appointed for the communication of this ability unto them, or to help
   them in the due use, exercise, and improvement of it. Such means there
   are, and such are they to attend unto; as, --

   (1.) The diligent searching of our own hearts, in their frames,
   dispositions, inclinations, and actings, that we may be in some measure
   acquainted with their state and condition towards God. Indeed, the
   heart of man is absolutely unsearchable unto any but God himself, --
   that is, as unto a complete and perfect knowledge of it (hence David
   prays that God would "search and try him," and lead and conduct him by
   his grace according unto what he found in him, and not leave him wholly
   to act or be acted according unto his own apprehensions of himself, Ps.
   cxxxix. 23, 24); but yet where we do in sincerity inquire into them, by
   the help of that spiritual light which we have received, we may discern
   so much of them as to guide us aright in this and all other duties. If
   this be neglected, if men live in the dark unto themselves, or satisfy
   themselves only with an acquaintance with those things which an
   accusing conscience will not suffer them to be utterly ignorant of,
   they will never know either how to pray or what to pray for in a due
   manner. And the want of a due discharge of this duty, which we ought
   continually to be exercised in, especially on the account of that
   unspeakable variety of spiritual changes which we are subject unto, is
   a cause of that barrenness in prayer which is found among the most, as
   we have observed. He that would abound in all manner of supplication,
   which is enjoined us, who would have his prayers to be proper, useful,
   fervent, must be diligent in the search and consideration of his own
   heart, with all its dispositions and inclinations, and the secret guilt
   which it doth variously contract.

   (2.) Constant, diligent reading of the Scriptures is another duty that
   this ability greatly depends upon. From the precepts of God therein may
   we learn our own wants, and from his promises the relief which he hath
   provided for them; and these things, as hath been showed, supply us
   with the matter of prayer. Moreover, we thence learn what words and
   expressions are meet and proper to be used in our accesses unto God. No
   words nor expressions in themselves or their signification are meet or
   acceptable herein, but from their analogy unto those in the Scripture,
   which are of God's own teaching and direction. And where men are much
   conversant in the word, they will be ready for and furnished with meet
   expressions of their desires to God always. This is one means whereby
   they may come so to be; and other helps of the like nature might be
   insisted on.

   5. There is a use herein of the natural abilities of invention, memory,
   and elocution. Why should not men use in the service and worship of God
   what God hath given them that they may be able to serve and worship
   him? Yea, it setteth off the use and excellency of this spiritual gift,
   that in the exercise of it we use and act our natural endowments and
   abilities, as spiritualized by grace; which, in the way set up in
   competition with it, cannot be done. The more the soul is engaged in
   its faculties and powers, the more intent it is in and unto the duty.

   Nor do I deny but that this gift may be varied in degrees and divers
   circumstances according unto these abilities, though it have a being of
   its own distinct from them. Even in extraordinary gifts, as in the
   receiving and giving out of immediate revelations from God, there was a
   variety in outward modes and circumstances which followed the diversity
   and variety of the natural abilities and qualifications of them who
   were employed in that work. Much more may this difference both be and
   appear in the exercise of ordinary gifts, which do not so absolutely
   influence and regulate the faculties of the mind as the other.

   And this difference we find by experience among them who are endowed
   with this spiritual ability. All men who have the gift of prayer do not
   pray alike, as to the matter of their prayers, or the manner of their
   praying; but some do greatly excel others, some in one thing, some in
   another. And this doth in part proceed from that difference that is
   between them in the natural abilities of invention, judgment, memory,
   elocution, especially as they are improved by exercise in this duty.
   But yet neither is this absolutely so, nor doth the difference in this
   matter which we observe in constant experience depend solely hereon;
   for if it did, then those who, having received this spiritual ability,
   do excel others in these natural endowments, would also constantly
   excel them in the exercise of the gift itself, which is not so, as is
   known to all who have observed any thing in this matter. But the
   exercise of these abilities in prayer depends on the especial
   assistance of the Spirit of God. And, for the most part, the gift, as
   the scion ingrafted or inoculated, turns the nature of those abilities
   into itself, and modifieth them according unto its own efficacy and
   virtue, and is not itself changed by them. Evidently, that which makes
   any such difference in the discharge of this duty as wherein the
   edification of others is concerned, is the frequent conscientious
   exercise of the gift received; without which, into whatever stock of
   natural abilities it may be planted, it will neither thrive nor
   flourish.

   6. Spiritual gifts are of two sorts:-- (1.) Such as are distinct from
   all other abilities, having their whole foundation, nature, and power
   in themselves. Such were the extraordinary gifts of miracles, healing,
   tongues, and the like. These were entire in themselves, not built upon
   or adjoined unto any other gifts or graces whatever. (2.) Such as were
   adjuncts of, or annexed unto, any other gifts or graces, without which
   they could have neither place nor use, as the gift of utterance depends
   on wisdom and knowledge; for utterance without knowledge, or that which
   is any thing but the way of expressing sound knowledge unto the benefit
   of others, is folly and babbling. And of this latter sort is the gift
   of prayer, as under our present consideration, with respect unto the
   interest of words in that duty. And this we affirm to be a peculiar
   gift of the Holy Ghost, and shall now farther prove it so to be; for,
   --

   (1.) It is an inseparable adjunct of that work of the Spirit which we
   have described, and is therefore from him who is the author of it; for
   he who is the author of any thing as to its being is the author of all
   its inseparable adjuncts. That the work of enabling us to pray is the
   work of the Spirit hath been proved; and it is an immeasurable boldness
   for any to deny it, and yet pretend themselves to be Christian. And he
   is not the author of any one part of this work, but of the whole, all
   that whereby we cry, "Abba, Father." Hereunto the expression of the
   desires of our souls, in words suited unto the acting of our own graces
   and the edification of others, doth inseparably belong. When we are
   commanded to pray, if our necessity, condition, edification, with the
   advantage and benefit of others, do require the use of words in prayer,
   then are we so to pray. For instance, when a minister is commanded to
   pray in the church or congregation, so as to go before the flock in the
   discharge of that duty, he is to use words in prayer. Yet are we not in
   such cases required to pray any otherwise than as the Spirit is
   promised to enable us to pray, and so as that we may still be said to
   pray in the Holy Ghost. So, therefore, to pray falls under the command
   and promise, and is a gift of the Holy Spirit.

   And the nature of the thing itself, -- that is, the duty of prayer, --
   doth manifest it; for all that the Spirit of God works in our hearts
   with respect unto this duty is in order unto the expression of it, for
   what he doth is to enable us to pray. And if he give not that
   expression, all that he doth besides may be lost as to its principal
   end and use: and, indeed, all that he doth in us where this is wanting,
   or that in fixed meditation, which in some particular cases is
   equivalent thereunto, riseth not beyond that frame which David
   expresseth by his keeping silence; whereby he declares an estate of
   trouble, wherein yet he was not freely brought over to deal with God
   about it, as he did afterward by prayer, and found relief therein.

   That which with any pretence of reason can be objected hereunto, --
   namely, that not any part only, but the whole duty of prayer as we are
   commanded to pray, is an effect in us of the Holy Spirit as a Spirit of
   grace and supplication, or that the grace of prayer and the gift of
   prayer, as some distinguish, are inseparable, -- consists in two
   unsound consequents, which, as is supposed, will thence ensue; as, --
   (1.) "That every one who hath the grace of prayer, as it is called, or
   in whom the Holy Spirit worketh the gracious disposition before
   described, hath also the gift of prayer, seeing these things are
   inseparable." And, (2.) "That every one who hath the gift of prayer, or
   who hath an ability to pray with utterance unto the edification of
   others, hath also the grace of prayer, or the actings of saving grace
   in prayer," which is the thing intended. But these things, it will be
   said, are manifestly otherwise, and contrary to all experience.

   Ans. [1.] For the first of these inferences, I grant it follows from
   the premises, and therefore affirm that it is most true, under the
   ensuing limitations:--

   1st. We do not speak of what is called the grace of prayer in its habit
   or principle, but in its actual exercise. In the first respect it is in
   all that are sanctified, even in those infants that are so from the
   womb. It doth not hence follow that they must also have the gift of
   prayer, which respects only grace in its exercise. And thus our meaning
   is, that all those in whom the Spirit of God doth graciously act faith,
   love, delight, desire, in a way of prayer unto God, have an ability
   from him to express themselves in vocal prayer.

   2dly. It is required hereunto that such persons be found in a way of
   duty, and so meet to receive the influential assistance of the Holy
   Spirit. Whoever will use or have the benefit of any spiritual gift must
   himself, in a way of duty, stir up, by constant and frequent exercise,
   the ability wherein it doth consist: "Stir up the gift of God which is
   in thee," 2 Tim. i. 6. And where this duty is neglected, -- which
   neglect must be accounted for, wit is no wonder if any persons who may
   have, as they speak, the "grace of prayer," should not yet have the
   gift or faculty to express their minds and desires in prayer by words
   of their own. Some think there is no such ability in any, and therefore
   never look after it in themselves, but despise whatever they hear
   spoken unto that purpose. What assistance such persons may have in
   their prayers from the Spirit of grace I know not, but it is not likely
   they should have much of his aid or help in that wherein they despise
   him. And some are so accustomed unto and so deceived by pretended helps
   in prayer, as making use of or reading prayers by others composed for
   them that they never attempt to pray for themselves, but always think
   they cannot do that which, indeed, they will not; as if a child being
   bred up among none but such impotent persons as go on crutches, as he
   groweth up should refuse to try his own strength, and resolve himself
   to make use of crutches also. Good instruction, or some sudden
   surprisal with fear, removing his prejudice, he will cast away this
   needless help, and make use of his strength. Some gracious persons
   brought up where forms of prayer are in general use may have a
   spiritual ability of their own to pray, but neither know it nor ever
   try it, through a compliance with the principles of their education,
   yea, so as to think it impossible for them to pray any otherwise. But
   when instruction frees them from this prejudice, or some sudden
   surprisal with fear or affliction casts them into an entrance of the
   exercise of their own ability in this kind, their former aids and helps
   quickly grow into disuse with them.

   3dly. The ability which we ascribe unto all who have the gracious
   assistance of the Spirit in prayer is not absolute, but suited unto
   their occasions, conditions, duties, callings, and the like. We do not
   say that every one who hath received the Spirit of grace and
   supplication must necessarily have a gift enabling him to pray as
   becomes a minister in the congregation, or any person on the like
   solemn occasion, -- no, nor yet it may be to pray in a family, or in
   the company of many, if he be not in his condition of life called
   thereunto; but every one hath this ability according to his necessity,
   condition of life, and calling. He that is only a private person hath
   so, and he who is the ruler of the family hath so, and he that is a
   minister of the congregation hath so also. And as God enlargeth men's
   occasions and calls, so he will enlarge their abilities, provided they
   do what is their duty to that end and purpose; for the slothful, the
   negligent, the fearful, those that are under the power of prejudices,
   will have no share in this mercy. This, therefore, is the sum of what
   we affirm in this particular:-- Every adult person who hath received,
   and is able to exercise, grace in prayer, any saving grace, without
   which prayer itself is an abomination, if he neglect not the
   improvement of the spiritual aids communicated unto him, doth so far
   partake of this gift of the Holy Spirit as to enable him to pray
   according as his own occasions and duty do require. He who wants mercy
   for the pardon of sin, or supplies of grace for the sanctification of
   his person, and the like, if he be sensible of his wants, and have
   gracious desires after their supply wrought in his heart, will be
   enabled to ask them of God in an acceptable manner, if he be not
   woefully and sinfully wanting unto himself and his own duty.

   [2.] As to the second inference, namely, that if this ability be
   inseparable from the gracious assistance of the Spirit of prayer, then
   whosoever hath this gift and ability, he hath in the exercise of it
   that gracious assistance, or he hath received the Spirit of grace, and
   hath saving graces acted in him, I answer, -- 1st. It doth not follow
   on what we have asserted: for although wherever is the grace of prayer
   there is the gift also in its measure, yet it follows not that where
   the gift is there must be the grace also; for the gift is for the
   grace's sake, and not on the contrary. Grace cannot be acted without
   the gift, but the gift may without the grace. 2dly. We shall assent
   that this gift doth grow in another soil, and hath not its root in
   itself. It followeth on and ariseth from one distinct part of the work
   of the Holy Spirit as a Spirit of supplication, from which it is
   inseparable; and this is his work on the mind, in acquainting it with
   the things that are to be prayed for, which he doth both in the inward
   convictions of men's own souls, and in the declaration made thereof in
   the Scripture. Now, this may in some be only a common work of
   illumination, which the gift of vocal prayer may flow from and
   accompany, when the Spirit of grace and supplication works no farther
   in them. Wherefore, it is acknowledged that men in whom the Spirit of
   grace did never reside nor savingly operate may have the gift of
   utterance in prayer unto their own and others' edification; for they
   have the gift of illumination, which is its foundation, and from which
   it is inseparable. Where this spiritual illumination is not granted in
   some measure, no abilities, no industry, can attain the gift of
   utterance in prayer unto edification; for spiritual light is the matter
   of all spiritual gifts, which in all their variety are but the various
   exercise of it. And to suppose a man to have a gift of prayer without
   it, is to suppose him to have a gift to pray for he knows not what;
   which real or pretended enthusiasm we abhor. Wherefore, wherever is
   this gift of illumination and conviction, there is such a foundation of
   the gift of prayer as that it is not ordinarily absent in some measure,
   where due use and exercise are observed.

   Add unto what hath been spoken that the duty of prayer ordinarily is
   not complete unless it be expressed in words. It is called "pleading
   with God," "filling our mouths with arguments," "crying unto him," and
   "causing him to hear our voice;" which things are so expressed, not
   that they are any way needful unto God, but unto us. And whereas it may
   be said that all this may be done in prayer by internal meditation,
   where no use is made of the voice or of words, as it is said of Hannah
   that "she spake in her heart, but her voice was not heard," 1 Sam. i.
   13, I grant in some cases it may be so, where the circumstances of the
   duty do not require it should be otherwise, or where the vehemency of
   affections, which causes men to cry out and roar, will permit it so to
   be. But withal I say, that in this prayer by meditation, the things and
   matter of prayer are to be formed in the mind into that sense and those
   sentences which may be expressed; and the mind can conceive no more in
   this way of prayer than it can express. So of Hannah it is said, when
   she prayed in her heart, and, as she said herself, "out of the
   abundance of her meditation," verse 16, that "her lips moved," though
   "her voice was not heard;" she not only framed the sense of her
   supplications into petitions, but tacitly expressed them to herself.
   And the obligation of any person unto prescribed forms is as
   destructive of prayer by inward meditation as it is of prayer conceived
   and expressed; for it takes away the liberty and prevents the ability
   of framing petitions, or any other parts of prayer, in the mind
   according to the sense which the party praying hath of them. Wherefore,
   if this expression of prayer in words do necessarily belong unto the
   duty itself, it is an effect of the Holy Spirit, or he is not the
   Spirit of supplication unto us.

   (2.) Utterance is a peculiar gift of the Holy Ghost: so it is
   mentioned, 1 Cor. i. 5; 2 Cor. viii. 7; Eph. vi. 19; Col. iv. 3. And
   hereof there are two parts, or there are two duties to be discharged by
   virtue of it:-- [1.] An ability to speak unto men in the name of God in
   the preaching of the word; [2.] An ability to speak unto God for
   ourselves, or in the name and on the behalf of others. And there is the
   same reason of utterance in both these duties; and in each of them it
   is equally a peculiar gift of the Spirit of God. See 1 Cor. i. 5; 2
   Cor. viii. 7; Eph. vi. 19; Col. iv. 3. The word used in these places is
   logos, "speech," which is well rendered "utterance," -- that is,
   parrhesia en to apophthengesthai, "facultas et libertas dicendi," an
   ability and liberty to speak out the things we have conceived: Logos en
   anoixei tou stomatos en parrhesia, Eph. vi. 19, -- "Utterance in the
   opening of the mouth with boldness," or rather freedom of speech. This
   in sacred things, in praying and preaching, is the gift of the Holy
   Spirit; and as such are we enjoined to pray for it that it may be given
   unto us or others, as the edification of the church doth require. And
   although this gift may by some be despised, yet the whole edification
   of the church depends upon it; yea, the foundation of the church was
   laid in it, as it was an extraordinary gift, Acts ii. 4; and its
   superstructure is carried on by it, for it is the sole means of public
   or solemn intercourse between God and the church. It is so if there be
   such a thing as the Holy Ghost, if there be such things as spiritual
   gifts. The matter of them is spiritual light, and the manner of their
   exercise is utterance.

   This gift or ability, as all others of the like nature, may be
   considered either as to the habit or as to the external exercise of it.
   And those who have received it in the habit have yet experience of
   great variety in the exercise, which in natural and moral habits, where
   the same preparations precede, doth not usually appear; for as the
   Spirit of grace is free, and acts arbitrarily with respect unto the
   persons unto whom he communicates the gift himself, for "he divideth to
   every man as he will," so he acteth also as he pleases in the exercise
   of those gifts and graces which he doth bestow. Hence believers do
   sometimes find a greater evidence of his gracious working in them in
   prayer, or of his assistance to pray, as also enlargement in utterance,
   than at other times; for in both he breatheth and acteth as he
   pleaseth. These things are not their own, nor absolutely in their own
   power; nor will either the habitual grace they have received enable
   them to pray graciously, nor their gift of utterance unto edification,
   without his actual excitation of that grace and his assistance in the
   exercise of that gift. Both the conceiving and utterance of our desires
   in an acceptable manner are from him; and so are all spiritual
   enlargements in this duty. Vocal prayer, whether private or public,
   whereof we speak, is the uttering of our desires and requests unto God,
   called "the making of our requests known unto him," Phil. iv. 6. This
   utterance is a gift of the Holy Ghost; so also is prayer as to the
   manner of the performance of it, by words in supplication. And if any
   one say he cannot so pray suitably unto his own occasions, he doth only
   say that he is a stranger to this gift of the Holy Ghost; and if any
   one will not, by him it is despised. And if these things are denied by
   any because they understand them not, we cannot help it.

   (3.) It is the Holy Spirit that enables men to discharge and perform
   every duty that is required of them in a due manner, so that without
   his enabling of us we can do nothing as we should. As this hath been
   sufficiently confirmed in other discourses on this subject, so we will
   not always contend with them by whom such fundamental principles of
   Christianity are denied or called into question. And he doth so with
   respect unto all sorts of duties, whether such as are required of us by
   virtue of especial office and calling, or on the more general account
   of a holy conversation according to the will of God. And vocal prayer
   is a duty under both these considerations; for, --

   [1.] It is the duty of the ministers of the gospel by virtue of
   especial office. "Supplications, prayers, intercessions, and giving of
   thanks," are to be made in the assemblies of the church, 1 Tim. ii. 1.
   Herein it is the office and duty of ministers to go before the
   congregation, and to be as the mouth of the church unto God. The nature
   of the office and the due discharge of it, with what is necessary unto
   the religious worship of public assemblies, manifest it so to be. The
   apostles, as their example, "gave themselves continually to prayer, and
   to the ministry of the word," Acts vi. 4. It is therefore the gift of
   the Holy Ghost whereby these are enabled so to do; for of themselves
   they are not able to do any thing. This is one of those "good gifts"
   which are "from above, and come down from the Father of lights," James
   i. 17. And these gifts do they receive "for the perfecting of the
   saints, for the work of the ministry, for the edifying of the body of
   Christ," Eph. iv. 12. Utterance, therefore, in praying and preaching,
   is in them the gift of the Holy Ghost with respect unto their office;
   and that such a gift as those who are utterly destitute of it cannot
   discharge their office unto the edification of the church.

   Let men pretend what they please, if a spiritual ability in praying and
   preaching belong not necessarily unto the office of the ministry, no
   man can tell what doth so, or what the office signifies in the church;
   for no other ordinance can be administered without the word and prayer,
   nor any part of rule itself in a due manner. And to deny these to be
   gifts of the Holy Ghost is to deny the continuance of his dispensation
   unto and in the church; which at once overthrows the whole truth of the
   gospel and the sole foundation that the ministry of it is built upon.

   [2.] The like may be spoken with respect unto duties to be performed by
   virtue of our general vocation. Such are the duties of parents and
   masters of families. I know not how far any are gone in ways of
   profaneness, but hope none are carried unto such a length as to deny it
   to be the duty of such persons to pray with their families as well as
   for them. The families that call not on the name of the Lord are under
   his curse. And if this be their duty, the performance of it must be by
   the aid of the Spirit of God, by virtue of the general rule we proceed
   upon.

   (4.) The benefit, profit, advantage, and edification of particular
   persons, o f families, but especially of the church in its assemblies,
   in and by the use and exercise of this gift, are such and so great as
   that it is impious not to ascribe it to the operation of the Holy
   Spirit. Men are not of themselves, without his especial aid, authors or
   causers of the principal spiritual benefit and advantage which the
   church receiveth in the world. If they are so, or may be so, what need
   is there of him or his work for the preservation and edification of the
   church? But that it hath this blessed effect and fruit, we plead the
   experience of all who desire to walk before God in sincerity, and leave
   the determination of the question unto the judgment of God himself. Nor
   will we at present refuse in our plea a consideration of the different
   conditions, as to a holy conversation, between them who constantly, in
   their life and at their death, give this testimony, and theirs by whom
   it is opposed and denied. We are none of us to be ashamed of the gospel
   of Christ, nor of any effect of his grace. It must therefore be said,
   that the experience which believers of all sorts have of the spiritual
   benefit and advantage of this ability, both in themselves and others,
   is not to be moved or shaken by the cavils or reproaches of such as
   dare profess themselves to be strangers thereunto.

   (5.) The event of things may be pleaded in evidence of the same truth:
   for were not the ability of praying a gift of Him who divideth to every
   one according unto his own will, there would not be that difference, as
   to the participation of it among those who all pretend unto the faith
   of the same truth, as there is openly and visibly in the world; and if
   it were a matter purely of men's natural abilities, it were impossible
   that so many, whose concern it is in the highest degree to be
   interested in it, should be such strangers to it, so unacquainted with
   it, and so unable for it. They say, indeed, "It is but the mere
   improvement of natural abilities, with confidence and exercise." Let it
   be supposed for once that some of them at least have confidence
   competent unto such a work, and let them try what success mere exercise
   will furnish them withal. In the meantime I deny that, without that
   illumination of the mind which is a peculiar gift of the Holy Ghost,
   the ability of prayer treated of is attainable by any. And it will be a
   hard thing to persuade persons of any ordinary consideration that the
   difference which they do or may discover between men as to this gift
   and ability proceeds merely from the difference of their natural and
   acquired abilities; wherein, as it is strenuously pretended, the
   advantage is commonly on that side which is most defective herein.

   Some, perhaps, may say that they know there is nothing in this faculty
   but the exercise of natural endowments, with boldness and elocution,
   and that because they themselves were expert in it, and found nothing
   else therein; on which ground they have left it for that which is
   better. But, for evident reasons, we will not be bound to stand unto
   the testimony of those men, although they shall not here be pleaded. In
   the meantime, we know that "from him which hath not is taken away that
   which he had." And it is no wonder if persons endowed sometimes with a
   gift of prayer proportionable unto their light and illumination,
   improving neither the one nor the other as they ought, have lost both
   their light and gift also.

   And thus, suitably unto my design and purpose, I have given a
   delineation of the work of the Holy Ghost as a Spirit of grace and
   supplication, promised unto and bestowed on all believers, enabling
   them to cry, "Abba, Father."
     __________________________________________________________________

Chapter IX.

   Duties inferred from the preceding discourse.

   The issue of all our inquiries is, how we may improve them unto
   obedience in the life of God; for "if we know them, happy are we if we
   do them," and not otherwise. And our practice herein may be reduced
   unto these two heads:-- 1. A due and constant returning of glory unto
   God on the account of his grace in that free gift of his whose nature
   we have inquired into. 2. A constant attendance unto the duty which we
   are graciously enabled unto thereby. And, --

   1. (1.) We ought continually to bless God and give glory to him for
   this great privilege of the Spirit of grace and supplication granted
   unto the church. [158] This is the principal means on their part of all
   holy intercourse with God, and of giving glory unto him. How doth the
   world, which is destitute of this fruit of divine bounty, grope in the
   dark and wander after vain imaginations, whilst it knows not how to
   manage its convictions, nor how at all to deal with God about its
   concerns! That world which cannot receive the Spirit of grace and truth
   can never have aught to do with God in a due manner. There are by whom
   this gift of God is despised, is reviled, is blasphemed; and under the
   shades of many pretences do they hide themselves from the light in
   their so doing. But they know not what they do, nor by what spirit they
   are acted. Our duty it is to pray that God would pour forth his Spirit
   even on them also, who will quickly cause them to "look on him whom
   they have pierced, and mourn."

   And it appears two ways how great a mercy it is to enjoy and improve
   this privilege:-- [1.] In that both the psalmist and the prophet pray
   directly, in a spirit of prophecy, and without limitation, that God
   would "pour out his fury on the families that call not on his name,"
   Ps. lxxix. 6; Jer. x. 25. And, [2.] In that the whole work of faith in
   obedience is denominated from this duty of prayer, for so it is said
   that "whosoever shall call upon the name of the Lord shall be saved,"
   Rom. x. 13; for invocation or prayer, in the power of the Spirit of
   grace and supplication, is an infallible evidence and fruit of saving
   faith and obedience, and therefore is the promise of salvation so
   eminently annexed unto it, or it is placed by a synecdoche for the
   whole worship of God and obedience of faith. And it were endless to
   declare the benefits that the church of God, and every one that
   belongeth thereunto, hath thereby. No heart can conceive that treasury
   of mercies which lies in this one privilege, in having liberty and
   ability to approach unto God at all times, according unto his mind and
   will. This is the relief, the refuge, the weapons, and assured
   refreshment, of the church in all conditions.

   (2.) It is a matter of praise and glory to God, in an especial manner,
   that he hath granted an ampliation of this privilege under the gospel.
   The Spirit is now poured forth from above, and enlarged in his
   dispensation, both intensively and extensively. Those on whom he is
   bestowed do receive him in a larger measure than they did formerly
   under the Old Testament. Thence is that liberty and boldness in their
   access unto the throne of grace, and their crying "Abba, Father," which
   the apostle reckons among the great privileges of the dispensation of
   the Spirit of Christ, which they of old were not partakers of. If the
   difference between the Old Testament state and the New lay only in the
   outward letter and the rule thereof, it would not be so easily
   discerned on which side the advantage lay; especially, methinks, it
   should not be so by them who seem really to prefer the pomp of legal
   worship before the plainness and simplicity of the gospel. But he who
   understands what it is not to "receive the spirit of bondage to fear,"
   but to "receive the Spirit of adoption, whereby we cry, Abba, Father,"
   and what it is to "serve God in the newness of the Spirit, and not in
   the oldness of the letter," understands their difference well enough.
   And I cannot but admire that some will make use of arguments, or a
   pretence of them, for such helps and forms of prayer as seem not
   compliant with the work of the Spirit of supplication before described,
   from the Old Testament, and the practice of the church of the Jews
   before the time of our Saviour, though indeed they can prove nothing
   from thence; for do they not acknowledge that there is a more plentiful
   effusion of the Spirit on the church under the New Testament than under
   the Old? To deny it is to take away the principal difference between
   the law and the gospel. And is not the performance of duties to be
   regulated according to the supplies of grace? If we should suppose that
   the people, being then carnal, and obliged to the observation of carnal
   ordinances, did in this particular stand in need of forms of prayer, --
   which indeed they did not, of those which were merely so and only so,
   nor had, that we know of, any use of them, -- doth it follow that
   therefore believers under the New Testament, who have unquestionably a
   larger portion of the Spirit of grace and supplication poured on them,
   should either stand in need of them or be obliged unto them? And it is
   in vain to pretend a different dispensation of the Spirit unto them and
   us, where different fruits and effects are not acknowledged. He that
   hath been under the power of the law, and hath been set free by the law
   of the Spirit of life in Christ Jesus, knows the difference, and will
   be thankful for the grace that is in it.

   Again; it is extensively enlarged, in that it is now communicated unto
   multitudes, whereas of old it was confined unto a few. Then the dews of
   it only watered the land of Canaan, and the posterity of Abraham
   according to the flesh; now the showers of it are poured down on all
   nations, even on "all that in every place call on the name of Jesus
   Christ our Lord, both theirs and ours." In every assembly of mount Zion
   through the world, called according to the mind of Christ, prayers and
   supplications are offered unto God through the effectual working of the
   Spirit of grace and supplication, unless he be despised. And this is
   done in the accomplishment of that great promise, Mal. i. 11, "From the
   rising of the sun even unto the going down of the same my name shall be
   great among the Gentiles; and in every place incense shall be offered
   unto my name, and a pure offering: for my name shall be great among the
   heathen, saith the Lord of hosts." Prayer and praises in the assemblies
   of the saints is the pure offering and that sacrifice which God
   promiseth shall be offered unto him. And this oblation is not to be
   kindled without the eternal fire of the Spirit of grace. No sacrifice
   was to be offered of old but with fire taken from the altar. Be it what
   it would, if it were offered with strange fire, it was an abomination;
   hence they were all called 'sym?, the "firings" of the Lord. And this
   was in a resemblance of the Holy Ghost; whence Christ is said to "offer
   himself to God through the eternal Spirit." And so must we do our
   prayers. In the fruits and effects of his works lies all the glory and
   beauty of our assemblies and worship. Take them away, and they are
   contemptible, dead, and carnal. And he carrieth this work into the
   families of them that do believe. Every family apart is enabled to pray
   and serve God in the spirit; and such as are not do live in darkness
   all their days. He is the same to believers all the world over, in
   their closets or their prisons. They have all, wherever they are, an
   "access by one Spirit unto the Father," Eph. ii. 18. And for this
   enlargement of grace God justly expects a revenue of glory from us.

   2. (1.) It is, assuredly, our duty to make use of the gift of the
   Spirit, as that which is purchased for us by Christ, [159] and is of
   inestimable advantage unto our souls. There are two ways whereby men
   may be guilty of the neglect of this heavenly favour:-- [1.] They are
   so when the gift itself is not valued nor sought after, nor endeavoured
   to be attained. And this is done under various pretences. Some imagine
   that it is no gift of the Spirit, and so despise it; others think that
   either by them it is not attainable, or that if it be attained it will
   not answer the labour in it and diligence about it which it doth
   require, and therefore take up with another way and means, which they
   know to be more easy, and hope to be as useful; by many the whole duty
   is despised, and consequently all assistance in the performance of it
   is so also. None of these do I speak unto at present. But, [2.] We are
   guilty of this neglect when we do not constantly and diligently, on all
   occasions, make use of it for the end for which it is given us, yea,
   abound in the exercise of it. Have you an ability to pray always freely
   given you by the Holy Ghost? why do you not pray always, in private, in
   families, according to all occasions and opportunities administered? Of
   what concernment unto the glory of God, and in our living unto him,
   prayer is, will be owned by all. It is that only single duty wherein
   every grace is acted, every sin opposed, every good thing obtained, and
   the whole of our obedience in every instance of it is concerned. What
   difficulties lie in the way of its due performance, what
   discouragements rise up against it, how unable we are of ourselves in a
   due manner to discharge it, what aversation there is in corrupted
   nature unto it, what distractions and weariness are apt to befall us
   under it, are generally known also unto them who are any way exercised
   in these things. Yet doth the blessedness of our present and future
   condition much depend thereon. To relieve us against all these things,
   to "help our infirmities," to give us freedom, liberty, and confidence
   in our approaches to the throne of grace, to enable us as children to
   cry, "Abba, Father," with delight and complacency, is this gift of the
   Spirit of grace and supplication given unto us by Jesus Christ. Who can
   express how great a folly and sin it is not to be found in the constant
   exercise of it? Can we by any means more "grieve this Holy Spirit" and
   endamage our own souls? Hath God given unto us the Spirit of grace and
   supplication, and shall we be remiss, careless, and negligent in
   prayer? Is not this the worst way whereby we may "quench the Spirit,"
   which we are so cautioned against? Can we go from day to day in the
   neglect of opportunities, occasions, and just seasons of prayer? How
   shall we answer for the contempt of this gracious aid offered us by
   Jesus Christ? Do others go from day to day in a neglect of this duty in
   their closets and families? Blame them not, or at least they are not
   worthy of so much blame as we; they know not how to pray, they have no
   ability for it. But for those to walk in a neglect hereof who have
   received this gift of the Holy Ghost enabling them thereunto, making it
   easy unto them and pleasant unto the inner man, how great an
   aggravation is it of their sin! Shall others at the tinkling of a bell
   rise and run unto prayers to be said or sung, wherein they can have no
   spiritual interest, only to pacify their consciences, and comply with
   the prejudices of their education, and shall we be found in the neglect
   of that spiritual aid which is graciously afforded unto us? How will
   the blind devotion and superstition of multitudes, with their diligence
   and pains therein, rise up in judgment against such negligent persons?
   We may see in the Papacy how, upon the ringing of a bell, or the
   lifting up of any ensign of superstition, they will some of them rise
   at midnight; others in their houses, yea, in the streets, fall on their
   knees unto their devotions. Having lost the conduct of the Spirit of
   God, and his gracious guidance unto the performance of duty in its
   proper seasons, they have invented ways of their own to keep up a
   frequency in this duty after their manner; which they are true and
   punctual unto. And shall they who have received that Spirit which the
   world cannot receive be treacherous and disobedient unto his motions,
   or what he constantly inclines and enables them unto? Besides all other
   disadvantages which will accrue hereby unto our souls, who can express
   the horrible ingratitude of such a sin? I press it the more, and that
   unto all sorts of prayer, in private, in families, in assemblies for
   that end, because the temptations and dangers of the days wherein we
   live do particularly and eminently call for it. If we would talk less
   and pray more about them, things would be better than they are in the
   world; at least, we should be better enabled to bear them, and undergo
   our portion in them with the more satisfaction. To be negligent herein
   at such a season is a sad token of such a security as foreruns
   destruction.

   (2.) Have any received this gift of the Holy Ghost? -- let them know
   that it is their duty to cherish it, to stir it up and improve it. It
   is freely bestowed, but it is carefully to be preserved. It is a gospel
   talent given to be traded withal, and thereby to be increased. There
   are various degrees and measures of this gift in those that do receive
   it; but whatever measure any one hath, from the greatest to the least,
   he is obliged to cherish, preserve, and improve. We do not assert such
   a gift of prayer as should render our diligence therein unnecessary, or
   the exercise of our natural abilities useless; yea, the end of this
   gift is to enable us to the diligent exercise of the faculties of our
   souls in prayer in a due manner. And, therefore, as it is our duty to
   use it, so it is to improve it. And it is one reason against the
   restraint of forms, because there is in them too little exercise of the
   faculties of our minds in the worship of God. Therefore, this being our
   duty, it may be inquired by what way or means we may stir up this grace
   and gift of God, so at least as that if, through any weakness or
   infirmity of mind, we thrive not much in the outward part of it, yet
   that we decay not nor lose what we have received. The gifts of the Holy
   Ghost are the fire that kindleth all our sacrifices to God. Now,
   although that fire of old on the altar first came down from heaven, or
   "forth from the Lord," Lev. ix. 24, yet after it was once there placed
   it was always to be kept alive with care and diligence; for otherwise
   it would have been extinguished as any other fire, chap. vi. 12, 13.
   Hence the apostle warns Timothy, anazopurein to charisma, 2 Tim. i. 6,
   to excite and "quicken the fire of his gift," by blowing off the ashes
   and adding fuel unto it. Now, there are many things that are useful and
   helpful unto this end; as, --

   [1.] A constant consideration and observation of ourselves, our own
   hearts, with our spiritual state and condition. Thence are the matters
   of our requests or petitions in prayer to be taken, Ps. xvi. 7. And as
   our state in general, by reason of the depths and deceitfulness of our
   hearts, with our darkness in spiritual things, is such as will find us
   matter of continual search and examination all the days of our lives,
   as is expressed in those prayers, Ps. xix. 12, cxxxix. 23, 24, so we
   are subject unto various changes and alterations in our spiritual
   frames and actings every day, as also unto temptations of all sorts.
   About these things, according as our occasions and necessities do
   require, are we to deal with God in our supplications, Phil. iv. 6. How
   shall we be in a readiness hereunto, prepared with the proper matter of
   prayer, if we neglect a constant and diligent observation of ourselves
   herein, or the state of our own souls? This being the food of the gift,
   where it is neglected the gift itself will decay. If men consider only
   a form of things in a course, they will quickly come to a form of
   words.

   To assist us in this search and examination of ourselves, to give light
   into our state and wants, to make us sensible thereof, is part of the
   work of the Spirit as a Spirit of grace and supplication; and if we
   neglect our duty towards him herein how can we expect that he should
   continue his aid unto us, as to the outward part of the duty?
   Wherefore, let a man speak in prayer with the tongues of men and
   angels, to the highest satisfaction, and, it may be, good edification
   of others, yet if he be negligent, if he be not wise and watchful, in
   this duty of considering the state, actings, and temptations of his own
   soul, he hath but a perishing, decaying outside and shell of this gift
   of the Spirit. And those by whom this self-search and judgment is
   attended unto shall ordinarily thrive in the power and life of this
   duty. By this means may we know the beginnings and entrances of
   temptation; the deceitful actings of indwelling sin; the risings of
   particular corruptions, with the occasions yielding them advantages and
   power; the supplies of grace which we daily receive, and ways of
   deliverance. And as he who prayeth without a due consideration of these
   things prayeth at random, "fighting uncertainly as one beating the
   air," so he whose heart is filled with a sense of them will have always
   in a readiness the due matter of prayer, and will be able to fill his
   mouth with pleas and arguments whereby the gift itself will be
   cherished and strengthened.

   [2.] Constant searching of the Scripture unto the same purpose is
   another subservient duty unto this of prayer itself. That is the glass
   wherein we may take the best view of ourselves, because it at once
   represents both what we are and what we ought to be; what we are in
   ourselves, and what we are by the grace of God; what are our frames,
   actions, and ways, and what is their defect in the sight of God. And a
   higher instruction what to pray for, or how to pray, cannot be given
   us, Ps. xix. 7-9. Some imagine that to "search the Scriptures," thence
   to take forms of speech or expressions accommodated unto all the parts
   of prayer, and to set them in order, or retain them in memory, is a
   great help to prayer. Whatever it be, it is not that which I intend at
   present. It is most true, if a man be "mighty in the Scriptures,"
   singularly conversant and exercised in them, abounding in their senses
   and expressions, and have the help of a faithful memory withal, it may
   exceedingly further and assist him in the exercise of this gift unto
   the edification of others. But this collection of phrases, speeches,
   and expressions, where perhaps the mind is barren in the sense of the
   Scripture, I know not of what use it is. That which I press for is, a
   diligent search into the Scriptures as to the things revealed in them:
   for therein are our wants in all their circumstances and consequents
   discovered and represented unto us; and so are the supplies of grace
   and mercy which God hath provided for us; -- the former with authority,
   to make us sensible of them; and the latter with that evidence of grace
   and faithfulness as to encourage us to make our requests for them. The
   word is the instrument whereby the Holy Spirit reveals unto us our
   wants, when we know not what to ask, and so enables us to make
   intercessions according to the mind of God, Rom. viii. 26, 27; yea, who
   is it who almost at any time reading the Scripture, with a due
   reverence of God, and subjection of conscience unto him, hath not some
   particular matter of prayer or praise effectually suggested unto him?
   And Christians would find no small advantage, on many accounts not here
   to be insisted upon, if they would frequently, if not constantly, turn
   what they read into prayer or praise unto God, whereby the instructions
   unto faith and obedience would be more confirmed in their minds, and
   their hearts be more engaged into their practice. An example hereof we
   have, Ps. cxix., wherein all considerations of God's will and our duty
   are turned into petitions.

   [3.] A due meditation on God's glorious excellencies tends greatly to
   the cherishing of this gracious gift of the Holy Spirit. There is no
   example that we have of prayer in the Scripture but the entrance into
   it consists in expressions of the name, and most commonly of some of
   the glorious titles of God, whereunto the remembrance of some mighty
   acts of his power is usually added. And the nature of the thing
   requires it should be so; for besides that God hath revealed his name
   unto us for this very purpose, that we might call upon him by the name
   which he owns and takes to himself, it is necessary we should by some
   external description determine our minds unto him to whom we make our
   addresses, seeing we cannot conceive any image or idea of him therein.
   Now, the end hereof is twofold:-- 1st. To ingenerate in us that
   reverence and godly fear which is required of all that draw nigh to
   this infinitely holy God, Lev. x. 3; Heb. xii. 28. The most signal
   encouragement unto boldness in prayer, and an access to God thereby, is
   in Heb. x. 19-22, with chap. iv. 16. Into the holy place we may go with
   boldness, and unto the throne of grace. And it is a throne of grace
   that God in Christ is represented unto us upon; but yet it is a throne
   still whereon majesty and glory do reside, and God is always to be
   considered by us as on a throne. 2dly. Faith and confidence are excited
   and acted unto a due frame thereby; for prayer is our betaking
   ourselves unto God as our shield, our rock, and our reward, Prov.
   xviii. 10. Wherefore, a due previous consideration of those holy
   properties of his nature which may encourage us so to do, and assure us
   in our so doing, is necessary. And this being so great a part of
   prayer, the great foundation of supplication and praise, frequent
   meditation on these holy excellencies of the divine nature must needs
   be an excellent preparation for the whole duty, by filling the heart
   with a sense of those things which the mouth is to express, and making
   ready those graces for their exercise which is required therein.

   [4.] Meditation on the mediation and intercession of Christ, for our
   encouragement, is of the same importance and tendency. To this end
   spiritually is he proposed unto us as abiding in the discharge of his
   priestly office, Heb. iv. 15, 16, x. 19-22. And this is not only an
   encouragement unto and in our supplications, but a means to increase
   and strengthen the grace and gift of prayer itself; for the mind is
   thereby made ready to exercise itself about the effectual interposition
   of the Lord Christ at the throne of grace in our behalf, which hath a
   principal place and consideration in the prayers of all believers. And
   hereby, principally, may we try our faith of what race and kind it is,
   whether truly evangelical or no. Some relate or talk that the eagle
   tries the eyes of her young ones by turning them to the sun; which if
   they cannot look steadily on, she rejects them as spurious. We may
   truly try our faith by immediate intuitions of the Sun of
   Righteousness. Direct faith to act itself immediately and directly on
   the incarnation of Christ and his mediation; and if it be not of the
   right kind and race it will turn its eye aside unto any thing else.
   God's essential properties, his precepts and promises, it can bear a
   fixed consideration of; but it cannot fix itself on the person and
   mediation of Christ with steadiness and satisfaction. There is, indeed,
   much profession of Christ in the world, but little faith in him.

   [5.] Frequency in exercise is the immediate way and means of the
   increase of this gift and its improvement. All spiritual gifts are
   bestowed on men to be employed and exercised; for "the manifestation of
   the Spirit is given to every one to profit withal," 1 Cor. xii. 7. God
   both requireth that his talents be traded withal, that his gifts be
   employed and exercised, and will also call us to an account of the
   discharge of the trust committed unto us in them. See 1 Pet. iv. 10,
   11. Wherefore, the exercise of this and of the like gifts tends unto
   their improvement on a double account; for, 1st. Whereas they reside in
   the mind after the manner and nature of a habit or a faculty, it is
   natural that they should be increased and strengthened by exercise, as
   all habits are by a multiplication of acts proceeding from them. So
   also by desuetude they will weaken, decay, and in the issue be utterly
   lost and perish. So is it with many as to the gift of prayer. They were
   known to have received it in some good measure of usefulness unto their
   own edification and that of others; but upon a neglect of the use and
   exercise of it in public and private, -- which seldom goes alone
   without some secret or open enormities, -- they have lost all their
   ability, and cannot open their mouths on any occasion in prayer beyond
   what is prescribed unto them or composed for them. But the just hand of
   God is also in this matter, depriving them of what they had, for their
   abominable neglect of his grace and bounty therein. 2dly. The increase
   will be added unto, by virtue of God's blessing on his own appointment;
   for having bestowed these gifts for that end, where persons are
   faithful in the discharge of the trust committed unto them, he will
   graciously add unto them in what they have. This is the eternal law
   concerning the dispensation of evangelical gifts, "Unto every one that
   hath shall be given, and he shall have abundance: but from him that
   hath not shall be taken away even that which he hath," Matt. xxv. 29.
   It is not the mere having or not having of them that is intended, but
   the using or not using of what we have received, as is plain in the
   context. Now, I do not say that a man may or ought to exercise himself
   in prayer merely with this design, that he may preserve and improve his
   gift. It may, indeed, in some cases be lawful for a man to have respect
   hereunto, but not [to this] only; as where a master of a family hath
   any one in his family who is able to discharge that duty and can attend
   unto it, yet he will find it his wisdom not to omit his own performance
   of it, unless he be contented that his gift, as to the use of his
   family, should wither and decay. But all that I plead is, that he who
   conscientiously, with respect unto all the ends of prayer, doth abound
   in the exercise of this gift, shall assuredly thrive and grow in it, or
   at least preserve it in answer unto the measure of the gift of Christ:
   for I do not propose these things as though every man in the diligent
   use of them may constantly grow and thrive in that part of the gift
   which consists in utterance and expression; for there is a "measure of
   the gift of Christ" assigned unto every one, whose bounds he shall not
   pass, Eph. iv. 7. But in these paths and ways the gift which they have
   received will be preserved, kept thrifty and flourishing; and from the
   least beginnings of a participation of it, they will be carried on unto
   their own proper measure, which is sufficient for them.

   [6.] Constant fervency and intension of mind and spirit in this duty
   works directly towards the same end. Men may multiply prayers as to the
   outward work in them, and yet not have the least spiritual advantage by
   them. If they are dull, dead, and slothful in them, if under the power
   of customariness and formality, what issue can they expect? Fervency
   and intension of mind quickeneth and enlargeth the faculties, and
   leaveth vigorous impressions upon them of the things treated about in
   our supplications. The whole soul is cast into the mould of the matter
   of our prayers, and is thereby prepared and made ready for continual
   fresh spiritual engagements about them. And this fervency we intend
   consists not in the vehemency or loudness of words, but in the
   intension of the mind; for the earnestness or vehemency of the voice is
   allowable only in two cases: 1st. When the edification of the
   congregation doth require it, which being numerous cannot hear what is
   spoken unless a man lift up his voice; 2dly. When the vehemency of
   affections will bear no restraint, Ps. xxii. 1, Heb. v. 7.

   Now, as all these are means whereby the gift of prayer may be
   cherished, preserved, and improved, so are they all of them the ways
   whereby grace acts itself in prayer, and have, therefore, an equal
   respect unto the whole work of the Spirit of supplication in us.

   (3.) Our duty it is to use this gift of prayer unto the ends for which
   it is freely bestowed on us. And it is given, -- [1.] With respect unto
   themselves who do receive it; and, [2.] With respect unto the benefit
   and advantage of others, And, [1.] With respect unto them that receive
   it, its end is, and it is a blessed means and help, to stir up, excite,
   quicken, and act all those graces of the Spirit whereby they have
   communion with God in this duty. Such are faith, love, delight, joy,
   and the like; for, 1st. Under the conduct of this gift, the mind and
   soul are led unto the consideration of, and are fixed on, the proper
   objects of those graces, with the due occasions of their exercise. When
   men are bound unto a form, they can act grace only by the things that
   are expressed therein; which, whatever any apprehend, is strait and
   narrow, compared with the extent of that divine intercourse with God
   which is needful unto believers in this duty. But in the exercise of
   this gift there is no concernment of faith, or love, or delight, but it
   is presented unto them, and they are excited unto a due exercise about
   them. Unto this end, therefore, is it to be used, -- namely, as a means
   to stir up and act those graces and holy affections in whose working
   and exercise the life and efficacy of prayer doth consist. 2dly.
   Although the exercise of the gift itself ought to be nothing but the
   way of those graces acting themselves towards God in this duty (for
   words are supplied only to clothe and express gracious desires, and
   when they wholly exceed them they are of no advantage), yet as by
   virtue of the gift the mind is able to comprehend and manage the things
   about which those graces and gracious desires are to be exercised, so
   in the use of expressions they are quickened and engaged therein. For
   as when a man hath heard of a miserable object, he is moved with
   compassion towards it, but when he cometh to behold it "his own eye
   affecteth his heart," as the prophet speaks, Lam. iii. 51, whereby his
   compassion is actually moved and increased; so, although a man hath a
   comprehension in his mind of the things of prayer, and is affected with
   them, yet his own words also will affect his heart, and by reflection
   stir up and inflame spiritual affections. So do many, even in private,
   find advantage in the use of their own gift, beyond what they can
   attain in mere mental prayer; which must be spoken unto afterward.

   Again, [2.] This gift respecteth others, and is to be used unto that
   end: for as it is appointed of God to be exercised in societies,
   families, church assemblies, and occasionally for the good of any, so
   it is designed for their edification and profit; for there is in it an
   ability of expressing the wants, desires, and prayers of others also.
   And as this discharge of the duty is in a peculiar manner incumbent on
   ministers of the gospel, as also on masters of families and others, as
   they are occasionally called thereunto, so they are to attend unto a
   fourfold direction therein:--

   1st. Unto their own experience. If such persons are believers
   themselves, they have experience in their own souls of all the general
   concernments of those in the same condition. As sin worketh in one, so
   it doth in another; as grace is effectual in one, so it is in another;
   as he that prayeth longeth for mercy and grace, so do they that join
   with him. Of the same kind with his hatred of sin, his love to Christ,
   his labouring after holiness and conformity to the will of God, are
   also those in other believers. And hence it is that persons "praying in
   the Spirit" according to their own experience are oftentimes supposed
   by every one in the congregation rather to pray over their condition
   than their own. And so it will be whilst the same corruption in kind,
   and the same grace in kind, with the same kind of operations, are in
   them all. But this extends not itself unto particular sins and
   temptations, which are left unto every one to deal about between God
   and their own souls.

   2dly. Unto Scripture light. This is that which lively expresseth the
   spiritual state and condition of all sorts of persons, -- namely, both
   of those that are unregenerate, and of those which are converted unto
   God. Whatever that expresseth concerning either sort may safely be
   pleaded with God in their behalf; and hence may abundant matter of
   prayer be taken for all occasions. Especially may it be so in a
   peculiar manner from that holy summary of the church's desires to God
   given us in the Lord's Prayer. All we can duly apprehend, spiritually
   understand, and draw out of that mine and heavenly treasury of prayer,
   may be safely used in the name and behalf of the whole church of God;
   but without understanding of the things intended, the use of the words
   profiteth not.

   3dly. Unto an observation of their ways and walking, with whatever
   overt discovery they make of their condition and temptations. He who is
   constantly to be the mouth of others to God is not to pray at random,
   as though all persons and conditions were alike unto him. None prayeth
   for others constantly, by virtue of especial duty, but he is called
   also to watch over them and observe their ways. In so doing he may know
   that of their state which may be a great direction unto his
   supplications with them and for them. Yea, without this no man can ever
   discharge this duty aright in the behalf of others, so as they may find
   their particular concernments therein. And if a minister be obliged to
   consider the ways, light, knowledge, and walking of his flock, in his
   preaching unto them, that what he teacheth may be suited unto their
   edification, he is no less bound unto the same consideration in his
   prayers also with them and for them, if he intend to pray unto their
   use and profit. The like may be said of others in their capacity. The
   wisdom and caution which are to be used herein I may not here insist
   upon.

   4thly. Unto the account which they receive from themselves concerning
   their wants, their state and condition. This, in some cases, persons
   are obliged to give unto those whose duty it is to help them by their
   prayers, James v. 16. And if this duty were more attended unto, the
   minds of many might receive inconceivable relief thereby.

   (4.) Let us take heed, -- [1.] That this gift be not solitary or alone;
   and, [2.] That it be not solitarily acted at any time. [1.] When it is
   solitary, -- that is, where the gift of prayer is in the mind, but no
   grace to exercise in prayer in the heart, -- it is at best but a part
   of that form of godliness which men may have, and deny the power
   thereof; and is, therefore, consistent with all sorts of secret lusts
   and abominations. And it were easy to demonstrate that whatever
   advantage others may have by this gift in them who are destitute of
   saving grace, yet themselves are many ways worsted by it; for hence are
   they lifted up with spiritual pride, which is the ordinary consequent
   of all unsanctified light, and hereby do they countenance themselves
   against the reflections of their consciences on the guilt of other
   sins, resting and pleasing themselves in their own performances. But,
   to the best observation that I have been able to make, of all spiritual
   gifts which may be communicated for a time unto unsanctified minds,
   this doth soonest decay and wither. Whether it be that God takes it
   away judicially from them, or that themselves are not able to bear the
   exercise of it, because it is diametrically opposite unto the lusts
   wherein they indulge themselves, for the most part it quickly and
   visibly decays, especially in such as with whom the continuance of it,
   by reason of open sins and apostasy, might be a matter of danger or
   scandal unto others. [2.] Let it not be acted solitarily. Persons in
   whom is a principle of spiritual life and grace, who are endowed with
   those graces of the Spirit which ought to be acted in all our
   supplications, may yet, even in the use and exercise of this gift,
   neglect to stir them up and act them. And there is no greater evidence
   of a weak, sickly, spiritual constitution, than often to be surprised
   into this miscarriage. Now, this is so when men in their prayers engage
   only their light, invention, memory, and elocution, without especial
   actings of faith and delight in God. And he who watcheth his soul and
   its actings may easily discern when he is sinfully negligent in this
   matter, or when outward circumstances and occasions have made him more
   to attend unto the gift than unto the grace in prayer; for which he
   will be humbled.

   And these few things I thought meet to add concerning the due use and
   improvement of this gift of the Spirit of God.
     __________________________________________________________________

   [158] Tis ouk an ekplageie kai thaumaseie ten tou Theou philanthropian,
   hen eis hemas epideiknutai, tosauten timen anthropois charizomenos, hos
   kai proseuches axiosai kai homilias tes neophutou! Theo gar alethos
   laloumen to kairo tes proseuches. -- Chrys. Hom. lxvii. de Prec. 1.

   [159] Hosper to somati phos helios, houto psuche proseuche; ei oun
   tuphlo zemia to me horan ton helion, poia zemia Christiano to me
   proseuchesthai sunechos kai dia tes proseuches to tou Christou phos eis
   ten psuchen eisagein? -- Chrys. Hom. lxvii. de Prec. 1.
     __________________________________________________________________

Chapter X.

   Of mental prayer as pretended unto by some in the Church of Rome.

   Having described or given an account of the gift of prayer, and the use
   of it in the church of God, and the nature of the work of the Spirit
   therein, it will be necessary to consider briefly what is by some set
   up in competition with it, as a more excellent way in this part of
   divine worship. And, in the first place, mental prayer, as described by
   some devout persons of the church of Rome, is preferred above it. They
   call it "pure spiritual prayer, or a quiet repose of contemplation;
   that which excludes all images of the fancy, and in time all
   perceptible actuations of the understanding, and is exercised in signal
   elevations of the will, without any force at all, yet with admirable
   efficacy." And to dispose a soul for such prayer, there is previously
   required "an entire calmness and even death of the passions, a perfect
   purity in the spiritual affections of the will, and an entire
   abstraction from all creatures." -- Cressy, Church Hist. pref. parag.
   42, 43.

   1. The truth is, I am so fixed in a dislike of that mere outside,
   formal course of reading or singing prayers which is in use in the
   Roman church (which though, in Mr Cressy's esteem, it have a show of a
   very civil conversation with God, yet is it indeed accompanied with the
   highest contempt of his infinite purity and all divine excellencies),
   and do so much more abhor that magical incantation which many among
   them use, in the repetition of words which they understand not, or of
   applying what they repeat to another end than what the words signify,
   -- as saying so many prayers for such an end or purpose, whereof it may
   be there is not one word of mention in the prayers themselves, -- that
   I must approve of any search after a real internal intercourse of soul
   with God in this duty. But herein men must be careful of two things:
   (1.) That they assert not what they can fancy, but what indeed, in some
   measure, they have an experience of. For men to conjecture what others
   do experience (for they can do no more), and thence to form rules or
   examples of duty, is dangerous always, and may be pernicious unto those
   who shall follow such instructions. And herein this author fails, and
   gives nothing but his own fancies of others' pretended experience. (2.)
   That what they pretend unto an experience of be confirmable by
   Scripture rule or example; for if it be not so, we are directed unto
   the conduct of all extravagant imaginations in every one who will
   pretend unto spiritual experience. Attend unto these rules, and I will
   grant in prayer all the ways whereby the soul, or the faculties of it,
   can rationally act itself towards God in a holy and spiritual manner.
   But if you extend it unto such kind of actings as our nature is not
   capable of, at least in this world, it is the open fruit of a deceived
   fancy, and makes all that is tendered from the same hand to be justly
   suspected. And such is that instance of this prayer, that it is in the
   will and its affections without any actings of the mind or
   understanding; for although I grant that the adhesion of the will and
   affections unto God by love, delight, complacency, rest and
   satisfaction, in prayer, belongs to the improvement of this duty, yet
   to imagine that they are not guided, directed, acted by the
   understanding, in the contemplation of God's goodness, beauty, grace,
   and other divine excellencies, is to render our worship and devotion
   brutish or irrational, whereas it is, and ought to be, our "reasonable
   service."

   And that this very description here given us of prayer is a mere effect
   of fancy and imagination, and not that which the author of it was led
   unto by the conduct of spiritual light and experience, is evident from
   hence, that it is borrowed from those contemplative philosophers who,
   after the preaching of the gospel in the world, endeavoured to refine
   and advance heathenism into a compliance with it; at least is fancied
   in imitation of what they ascribe unto a perfect mind. One of them, and
   his expressions in one place, may suffice for an instance, -- Plotinus,
   Ennead. 6, lib. 9, cap. 10; for after many other ascriptions unto a
   soul that hath attained union with the chiefest good, he adds:-- Ou gar
   ti ekineito par' auto, ou thumos, ouk epithumia allou paren auto,
   anabebekoti; all' ou de logos, ou de tis noesis; ou d' holos autos, ei
   dei kai touto legein; all' hosper harpastheis e enthousiasas hesuche en
   eremo katastasei gegenetai atremei, te autou ousia oudamou apoklinon,
   oude peri auton strephomenos, hestos pante kai hoion stasis genomenos;
   -- "A mind thus risen up is no way moved, no anger, no desire of any
   thing is in it" (a perfect rest of the affections); "nay, neither
   reason nor understanding" (are acted), "nor, if I may say so, itself:
   but being ecstasied and filled with God, it comes into a quiet, still,
   immovable repose and state, no way declining" (by any sensible actings)
   "from its own essence, nor exercising any reflex act upon itself, is
   wholly at rest, as having attained a perfect state;" -- or to this
   purpose, with much more to the same. And as it is easy to find the
   substance of our author's notion in these words, so the reader may see
   it more at large declared in that last chapter of his Enneads; and all
   his companions in design about that time speak to the same purpose.

   2. The spiritual intense fixation of the mind, by contemplation on God
   in Christ, until the soul be as it were swallowed up in admiration and
   delight, and being brought unto an utter loss, through the infiniteness
   of those excellencies which it doth admire and adore, it returns again
   into its own abasements, out of a sense of its infinite distance from
   what it would absolutely and eternally embrace, and, withal, the
   inexpressible rest and satisfaction which the will and affections
   receive in their approaches unto the eternal Fountain of goodness, are
   things to be aimed at in prayer, and which, through the riches of
   divine condescension, are frequently enjoyed. The soul is hereby raised
   and ravished, not into ecstasies or unaccountable raptures, not acted
   into motions above the power of its own understanding and will; but in
   all the faculties and affections of it, through the effectual workings
   of the Spirit of grace and the lively impressions of divine love, with
   intimations of the relations and kindness of God, is filled with rest,
   in "joy unspeakable and full of glory." And these spiritual acts of
   communion with God, whereof I may say with Bernard, Rara hora, brevis
   mora, may be enjoyed in mental or vocal prayer indifferently. But as
   the description here given of mental, spiritual prayer hath no
   countenance given it from the Scriptures, yea, those things are spoken
   of it which are expressly contrary thereunto, as perfect purity and the
   like, and as it cannot be confirmed by the rational experience of any,
   so it no way takes off from the necessity and usefulness of vocal
   prayer, whereunto it is opposed; for still the use of words is
   necessary in this duty, from the nature of the duty itself, the command
   of God, and the edification of the church. And it is fallen out
   unhappily, as to the exaltation of the conceived excellency of this
   mental prayer, that our Lord Jesus Christ not only instructed his
   disciples to pray by the use of words, but did so himself, and that
   constantly, so far as we know, Matt. xxvi. 39, 42; yea, when he was
   most intense and engaged in this duty, instead of this pretended still
   prayer of contemplation, he prayed meta krauges ischuras, "with a
   strong outcry," Heb. v. 7, which, Ps. xxii. 1, is called the "voice of
   his roaring." And all the reproaches which this author casts on
   fervent, earnest, vocal prayer, -- namely, that it is a tedious, loud,
   impetuous, and an uncivil conversation with God, a mere artificial
   alight and facility, -- may with equal truth be cast on the outward
   manner of the praying of our Lord Jesus Christ, which was ofttimes
   long, sometimes loud and vehement. And unto the example of their Lord
   and Master we may add that of the prophets and apostles, who mention
   nothing of this pretended elevation, but constantly made use of and
   desired God to hear their "voices," their "cry," their "words," in
   their supplication, the words of many of them being accordingly
   recorded. Wherefore, words proper, suggested by the Spirit of God, and
   taken either directly or analogically out of the Scripture, do help the
   mind and enlarge it with supplications. "Interdum voce nos ipsos ad
   devotionem et acrius incitamus," August. Epist. cxxi. ad Probam. The
   use of such words, being first led unto by the desires of the mind, may
   and doth lead the mind on to express its farther desires also, and
   increaseth those which are so expressed. It is from God's institution
   and blessing that the mind and will of praying do lead unto the words
   of prayer, and the words of prayer do lead on the mind and will,
   enlarging them in desires and supplications. And without this aid many
   would oftentimes be straitened in acting their thoughts and affections
   towards God, or distracted in them, or diverted from them. And we have
   experience that an obedient, sanctified persistency in the use of
   gracious words in prayer hath prevailed against violent temptations and
   injections of Satan, which the mind in its silent contemplations was
   not able to grapple with. And holy affections are thus also excited
   hereby. The very words and expressions which the mind chooseth to
   declare its thoughts, conceptions, and desires about heavenly things,
   do reflect upon the affections, increasing and exciting of them. Not
   only the things themselves fixed on do affect the heart, but the words
   of wisdom and sobriety whereby they are expressed do so also. There is
   a recoiling of efficacy, if I may so speak, in deep impressions on the
   affections, from the words that are made use of to express those
   affections by. But we treat of prayer principally as it is to be
   performed in families, societies, assemblies, congregations, where this
   mental prayer would do well to promote the edification which is
   attainable in the silent meetings of the Quakers.

   And because this kind of prayer, as it is called, is not only
   recommended unto us, but preferred before all other ways and methods of
   prayer, and chosen as an instance to set off the devotion of the church
   of Rome, to invite others thereunto, I shall a little more particularly
   inquire into it. And I must needs say, that, on the best view I can
   take, or examination of it, it seems to be a matter altogether useless,
   uncertain, an effect of and entertainment for vain curiosity, whereby
   men "intrude themselves into those things which they have not seen,
   being vainly puffed up by their own fleshly mind;" for, not to call
   over what was before intimated in things that are practical in
   religion, no man can understand any thing whereof he can have no
   experience. Nothing is rejected by virtue of this rule whereof some
   men, through their own default, have no experience; but every thing is
   so justly, whereof no man in the discharge of his duty can attain any
   experience. He that speaks of such things unto others, if any such
   there might be belonging unto our condition in this world, must needs
   be a barbarian unto them in what he speaks. And whereas also he speaks
   of that wherein his own reason and understanding have no interest, he
   must be so also unto himself; for no man can by the use of reason,
   however advanced by spiritual light, understand such actings of the
   souls of other men or his own as wherein there is no exercise of reason
   or understanding, such as these raptures are pretended to consist in.
   So whereas one of them says, "Fundus animæ meæ tangit fundum essentiæ
   Dei," it had certainly been better for him to have kept his
   apprehensions or fancy to himself, than to express himself in words
   which in their own proper sense are blasphemous, and whose best
   defensative is that they are unintelligible. And if it be not unlawful,
   it is doubtless inexpedient, for any one, in things of religion, to
   utter what it is impossible for any body else to understand, with this
   only plea, that they do not indeed understand it themselves, it being
   what they enjoyed without any acts or actings of their own
   understanding. To allow such pretences is the ready way to introduce
   Babel into the church, and expose religion to scorn. Some pretending
   unto such raptures among ourselves I have known; wherein for a while
   they stirred up the admiration of weak and credulous persons; but
   through a little observation of what they did, spake, and pretended
   unto, with an examination of all by the unerring rule, they quickly
   came into contempt. All I intend at present is, that whatever be in
   this pretence, it is altogether useless unto edification, and therefore
   ought the declaration of it to be of no regard in the church of God. If
   the apostle would not allow the use of words, though miraculously
   suggested unto them that used them, without an immediate interpretation
   of their signification, what would he have said of such words and
   things as are capable of no interpretation, so as that any man living
   should understand them? for those by whom at present they are so
   extolled and commended unto us do themselves discourse at random, as
   blind men talk of colours, for they pretend not to have any experience
   of these things themselves. And it is somewhat an uncouth way of
   procedure to enhance the value of the communion of their church, and to
   invite others unto it, by declaring that there are some amongst them
   who enjoyed such spiritual ecstasies as could neither by themselves nor
   any others be understood; for nothing can be so wherein or whereabout
   there is no exercise of reason or understanding. Wherefore, the old
   question, cui bono? will discharge this pretence from being of any
   value or esteem in religion with considerate men.

   Again; as the whole of this kind of prayer is useless as to the benefit
   and edification of the church or any member of it, so it is impossible
   there should ever be any certainty about the raptures wherein it is
   pretended to consist, but they must everlastingly be the subject of
   contention and dispute; for who shall assure me that the persons
   pretending unto these duties or enjoyments are not mere pretenders? Any
   man that lives, if he have a mind unto it, may say such things, or use
   such expressions concerning himself. If a man, indeed, shall pretend
   and declare that he doth or enjoyeth such things as are expressed in
   the word of God as the duty or privilege of any, and thereon are
   acknowledged by all to be things in themselves true and real, and
   likewise attainable by believers, he is ordinarily, so far as I know,
   to be believed in his profession, unless he can be convicted of
   falsehood by any thing inconsistent with such duties or enjoyments. Nor
   do I know of any great evil in our credulity herein, should we happen
   to be deceived in or by the person so professing, seeing he speaks of
   no more than all acknowledge it their duty to endeavour after. But when
   any one shall pretend unto spiritual actings or enjoyments which are
   neither prescribed nor promised in the Scripture, nor are investigable
   in the light of reason, no man is upon this mere profession obliged to
   give credit thereunto; -- nor can any man tell what evil effects or
   consequences his so doing may produce; for when men are once taken off
   from that sure ground of Scripture and their own understandings,
   putting themselves afloat on the uncertain waters of fancies or
   conjectures, they know not how they may be tossed, nor whither they may
   be driven. If it shall be said that the holiness and honesty of the
   persons by whom these especial privileges are enjoyed are sufficient
   reason why we should believe them in what they profess, I answer, they
   would be so in a good measure if they did not pretend unto things
   repugnant unto reason and unwarranted by the Scripture, which is
   sufficient to crush the reputation of any man's integrity; nor can
   their holiness and honesty be proved to be such as to render them
   absolutely impregnable against all temptations, which was the
   pre-eminence of Christ alone. Neither is there any more strength in
   this plea but what may be reduced unto this assertion, that there
   neither are nor ever were any hypocrites in the world undiscoverable
   unto the eyes of men; for if such there may be, some of these
   pretenders may be of their number, notwithstanding the appearance of
   their holiness and honesty. Besides, if the holiness of the best of
   them were examined by evangelical light and rule, perhaps it would be
   so far from being a sufficient countenance unto other things as that it
   would not be able to defend its own reputation. Neither is it want of
   charity which makes men doubtful and unbelieving in such cases, but
   godly jealousy and Christian prudence, which require them to take care
   that they be not deceived or deluded, do not only warrant them to abide
   on that guard, but make it their necessary duty also; for it is no new
   thing that pretences of raptures, ecstasies, revelations, and
   unaccountable, extraordinary enjoyments of God, should be made use of
   unto corrupt ends, yea, abused to the worst imaginable. The experience
   of the church, both under the Old Testament and the New, witnesseth
   hereunto, as the apostle Peter declares, 2 Pet. ii. 1: for among them
   of old there were multitudes of false pretenders unto visions, dreams,
   revelations, and such spiritual ecstasies, some of whom wore a "rough
   garment to deceive;" which went not alone, but [was] accompanied with
   all such appearing austerities as might beget an opinion of sanctity
   and integrity in them. And when the body of the people were grown
   corrupt and superstitious, this sort of men had credit with them above
   the true prophets of God; yet did they for the most part show
   themselves to be hypocritical liars. And we are abundantly warned of
   such spirits under the New Testament, as we are foretold that such
   there would be, by whom many should be deluded; and all such pretenders
   unto extraordinary intercourse with God we are commanded to try by the
   unerring rule of the word, and desire only liberty so to do.

   But suppose that those who assert these devotions and enjoyments of God
   in their own experience are not false pretenders unto what they
   profess, nor design to deceive, but are persuaded in their own minds of
   the reality of what they endeavour to declare, yet neither will this
   give us the least security of their truth; for it is known that there
   are so many ways, partly natural, partly diabolical, whereby the
   fancies and imaginations of persons may be so possessed with false
   images and apprehensions of things, and that with so vehement an
   efficacy as to give them a confidence of their truth and reality, that
   no assurance of them can be given by a persuasion of the sincerity of
   them by whom they are pretended. And there are so many ways whereby men
   are disposed unto such a frame and actings, or are disposed to be
   imposed on by such delusions, especially where they are prompted by
   superstition, and are encouraged doctrinally to an expectation of such
   imaginations, that it is a far greater wonder that more have not fallen
   into the same extravagancies than that any have so done. We find by
   experience that some have had their imaginations so fixed on things
   evil and noxious by satanical delusions, that they have confessed
   against themselves things and crimes that have rendered them obnoxious
   unto capital punishments, whereof they were never really and actually
   guilty. Wherefore, seeing these acts or duties of devotion are
   pretended to be such as wherein there is no sensible actuation of the
   mind or understanding, and so cannot rationally be accounted for, nor
   rendered perceptible unto the understanding of others, it is not
   unreasonable to suppose that they are only fond imaginations of deluded
   fancies, which superstitious, credulous persons have gradually raised
   themselves unto, or such as they have exposed themselves to be imposed
   on withal by Satan, through a groundless, unwarrantable desire after
   them or expectation of them.

   But whatever there may be in the height of this "contemplative prayer,"
   as it is called, it neither is prayer nor can on any account be so
   esteemed. That we allow of mental prayer, and all actings of the mind
   in holy meditations, was before declared. Nor do we deny the usefulness
   or necessity of those other things, of mortifying the affections and
   passions, of an entire resignation of the whole soul unto God, with
   complacency in him, so far as our nature is capable of them in this
   world. But it is that incomparable excellency of it in the silence of
   the soul, and the pure adhesion of the will, without any actings of the
   understanding, that we inquire into. And I say, whatever else there may
   be herein, yet it hath not the nature of prayer, nor is to be so
   esteemed, though under that name and notion it be recommended unto us.
   Prayer is a natural duty, the notion and understanding whereof is
   common unto all mankind; and the concurrent voice of nature deceiveth
   not. Whatever, therefore, is not compliant therewith, at least what is
   contradictory unto it or inconsistent with it, is not to be esteemed
   prayer. Now, in the common sense of mankind, this duty is that acting
   of the mind and soul wherein, from an acknowledgment of the sovereign
   being, self-sufficiency, rule, and dominion of God, with his infinite
   goodness, wisdom, power, righteousness, and omniscience and
   omnipresence, with a sense of their own universal dependence on him,
   his will and pleasure, as to their beings, lives, happiness, and all
   their concernments, they address their desires with faith and trust
   unto him, according as their state and condition doth require, or
   ascribe praise and glory unto him for what he is in himself and what he
   is to them. This is the general notion of prayer, which the reason of
   mankind centres in; neither can any man conceive of it under any other
   notion whatever. The gospel directs the performance of this duty in an
   acceptable manner with respect unto the mediation of Christ, the aids
   of the Holy Ghost, and the revelation of the spiritual mercies we all
   do desire; but it changeth nothing in the general nature of it. It doth
   not introduce a duty of another kind, and call it by the name of that
   which is known in the light of nature but is quite another thing. But
   this general nature of prayer all men universally understand well
   enough in whom the first innate principles of natural light are not
   extinguished or woefully depraved. This may be done among some by a
   long traditional course of an atheistical and brutish conversation. But
   as large and extensive as are the convictions of men concerning the
   being and existence of God, so are their apprehensions of the nature of
   this duty; for the first actings of nature towards a Divine Being are
   in invocation. Jonah's mariners knew every one how to call on his god,
   when they were in a storm. And where there is not trust or affiance in
   God acted, whereby men glorify him as God, and where desires or praises
   are not offered unto him, -- neither of which can be without express
   acts of the mind or understanding, -- there is no prayer, whatever else
   there may be. Wherefore, this contemplative devotion, wherein, as it is
   pretended, the soul is ecstasied into an advance of the will and
   affections above all the actings of the mind or understanding, hath no
   one property of prayer, as the nature of it is manifest in the light of
   nature and common agreement of mankind. Prayer without an actual
   acknowledgment of God in all his holy excellencies, and the actings of
   faith in fear, love, confidence, and gratitude, is a monster in nature,
   or a by-blow of imagination, which hath no existence in rerum natura.
   These persons, therefore, had best find out some other name wherewith
   to impose this kind of devotion upon our admiration, for from the whole
   precincts of prayer or invocation on the name of God it is utterly
   excluded; and what place it may have in any other part of the worship
   of God, we shall immediately inquire.

   But this examination of it by the light of nature will be looked on as
   most absurd and impertinent: for if we must try all matters of
   spiritual communion with God, and that in those things which wholly
   depend on divine, supernatural revelation, by this rule and standard,
   our measures of them will be false and perverse; and, I say, no doubt
   they would. Wherefore, we call only that concern of it unto a trial
   hereby whose true notion is confessedly fixed in the light of nature.
   Without extending that line beyond its due bounds, we may by it take a
   just measure of what is prayer and what is not; for therein it cannot
   deceive nor be deceived. And this is all which at present we engage
   about. And in the pursuit of the same inquiry we may bring it also unto
   the Scripture, from which we shall find it as foreign as from the light
   of nature; for as it is described, so far as any thing intelligible may
   be from thence collected, it exceeds or deviates from whatever is said
   in the Scripture concerning prayer, even in those places where the
   grace and privileges of it are most emphatically expressed, and as it
   is exemplified in the prayers of the Lord Christ himself and all the
   saints recorded therein. Wherefore, the light of nature and the
   Scripture do by common consent exclude it from being prayer in any
   kind. Prayer, in the Scripture representation of it, is the soul's
   access and approach unto God by Jesus Christ, through the aids of his
   Holy Spirit, to make known its requests unto him, with supplication and
   thanksgiving. And that whereon it is recommended unto us are its
   external adjuncts, and its internal grace and efficacy. Of the first
   sort, earnestness, fervency, importunity, constancy, and perseverance,
   are the principal. No man can attend unto these, or any of them, in a
   way of duty, but in the exercise of his mind and understanding. Without
   this, whatever looks like any of them is brutish fury or obstinacy.

   And as unto the internal form of it, in that description which is given
   us of its nature in the Scripture, it consists in the especial exercise
   of faith, love, delight, fear, all the graces of the Spirit, as
   occasion doth require. And in that exercise of these graces, wherein
   the life and being of prayer doth consist, a continual regard is to be
   had unto the mediation of Christ and the free promises of God; through
   which means he exhibits himself unto us as a God hearing prayer. These
   things are both plainly and frequently mentioned in the Scripture, as
   they are all of them exemplified in the prayers of those holy persons
   which are recorded therein. But for this contemplative prayer, as it is
   described by our author and others, there is neither precept for it,
   nor direction about it, nor motive unto it, nor example of it, in the
   whole Scripture. And it cannot but seem marvellous, to some at least,
   that whereas this duty and all its concernments are more insisted on
   therein than any other Christian duty or privilege whatever, the height
   and excellency of it, -- and that in comparison whereof all other kinds
   of prayer, all the actings of the mind and soul in them, are decried,
   -- should not obtain the least intimation therein.

   For if we should take a view of all the particular places wherein the
   nature and excellency of this duty are described, with the grace and
   privilege wherewith it is accompanied, -- such as, for instance, Eph.
   vi. 18, Phil. iv. 6, Heb. iv. 16, x. 19-22, -- there is nothing that is
   consistent with this contemplative prayer. Neither is there in the
   prayers of our Lord Jesus Christ, nor of his apostles, nor of any holy
   men from the beginning of the world, either for themselves or the whole
   church, any thing that gives the least countenance unto it. Nor can any
   man declare what is or can be the work of the Holy Spirit therein, as
   he is a Spirit of grace and supplication, nor is any gift of his
   mentioned in the Scripture capable of the least exercise therein; so
   that in no sense can it be that "praying in the Holy Ghost" which is
   prescribed unto us. There is, therefore, no example proposed unto our
   imitation, no mark set before us, nor any direction given, for the
   attaining of this pretended excellency and perfection. Whatever is
   fancied or spoken concerning it, it is utterly foreign to the
   Scripture, and must owe itself unto the deluded imagination of some few
   persons.

   Besides, the Scripture doth not propose unto us any other kind of
   access unto God under the New Testament, nor any nearer approaches unto
   him, than what we have in and through the mediation of Christ, and by
   faith in him. But in this pretence there seems to be such an immediate
   enjoyment of God in his essence aimed at as is regardless of Christ,
   and leaves him quite behind. But God will not be all in all immediately
   unto the church, until the Lord Christ hath fully delivered up the
   mediatory kingdom unto him. And, indeed, the silence concerning Christ
   in the whole of what is ascribed unto this contemplative prayer, or
   rather the exclusion of him from any concernment in it as mediator, is
   sufficient with all considerate persons to evince that it hath not the
   least interest in the duty of prayer, name or thing.

   Neither doth this imagination belong any more unto any other part or
   exercise of faith in this world; and yet here we universally walk by
   faith, and not by sight. The whole of what belongs unto it may be
   reduced unto the two heads of what we do towards God, and what we do
   enjoy of him therein. And as to the first, all the actings of our souls
   towards God belong unto our "reasonable service," Rom. xii. 1; more is
   not required of us in a way of duty. But that is no part of our
   reasonable service wherein our minds and understandings have no
   concernment. Nor is it any part of our enjoyment of God in this life;
   for no such thing is anywhere promised unto us, and it is by the
   promises alone that we are made partakers of the divine nature, or have
   any thing from God communicated unto us. There seems, therefore, to be
   nothing in the bravery of these affected expressions, but an endeavour
   to fancy somewhat above the measure of all possible attainments in this
   life, falling unspeakably beneath those of future glory. A kind of
   purgatory it is in devotion, -- somewhat out of this world and not in
   another, above the earth and beneath heaven, where we may leave it in
   clouds and darkness.
     __________________________________________________________________

Chapter XI.

   Prescribed forms of prayer examined.

   There are also great pleas for the use of prescribed limited forms of
   prayer, in opposition to that spiritual ability in prayer which we have
   described and proved to be a gift of the Holy Ghost, Where these forms
   are contended for by men with respect unto their own use and practice
   only, as suitable to their experience, and judged by them a serving of
   God with the best that they have, I shall not take the least notice of
   them, nor of any dissent about them; but whereas a persuasion not only
   of their lawfulness but of their necessity is made use of unto other
   ends and purposes, wherein the peace and edification of believers are
   highly concerned, it is necessary we should make some inquiry
   thereinto. I say, it is only with respect unto such a sense of their
   nature and necessity of their use as gives occasion or a supposed
   advantage unto men to oppose, deny, and speak evil of that way of
   prayer, with its causes and ends, which we have described, that I shall
   any way consider these forms of prayer, and their use: for I know well
   enough that I have nothing to do to judge or condemn the persons or
   duties of men in such acts of religious worship as they choose for
   their best, and hope for acceptance in, unless they are expressly
   idolatrous; for unless it be in such cases, or the like, which are
   plain either in the light of nature or Scripture revelation, it is a
   silly apprehension, and tending to atheism, that God doth not require
   of all men to regulate their actings towards him according to that
   sovereign light which he hath erected in their own minds.

   What the forms intended are, how composed, how used, how in some cases
   imposed, are things so known to all that we shall not need to speak to
   them. Prayer is God's institution, and the reading of these forms is
   that which men have made and set up in the likeness thereof, or in
   compliance with it; for it is said that "the Lord Christ having
   provided the matter of prayer, and commanded us to pray, it is left
   unto us or others to compose prayer, as unto the manner of it, as we or
   they shall see cause." But besides that there is no appearance of truth
   in the inference, the direct contrary rather ensuing on the proposition
   laid down, it is built on the supposition that besides the provision of
   matter of prayer and the command of the duty, the Lord Christ hath not
   moreover promised, doth not communicate unto his church, such spiritual
   aids and assistances as shall enable them, without any other outward
   pretended helps, to pray according unto the mind of God; which we must
   not admit if we intend to be Christians. In like manner, he hath
   provided the whole subject-matter of preaching, and commanded all his
   ministers to preach; but it doth not hence follow that they may all or
   any of them make one sermon, to be constantly read in all assemblies of
   Christians without any variation, unless we shall grant also that he
   ceaseth to give gifts unto men for the work of the ministry. Our
   inquiry, therefore, will be, what place or use they may have therein,
   or in our duty as performed by virtue thereof; which may be expressed
   in the ensuing observations:--

   1. The Holy Ghost, as a Spirit of grace and supplication, is nowhere,
   that I know of, promised unto any to help or assist them in composing
   prayers for others; and therefore we have no ground to pray for him or
   his assistance unto that end in particular, nor foundation to build
   faith or expectation of receiving him upon. Wherefore, he is not in any
   especial or gracious manner concerned in that work or endeavour.
   Whether this be a duty that falls under his care as communicating gifts
   in general for the edification of the church shall be afterward
   examined. That which we plead at present is, that he is nowhere
   peculiarly promised for that end, nor have we either command or
   direction to ask for his assistance therein. If any shall say that he
   is promised to this purpose where he is so as a Spirit of grace and
   supplication, I answer, besides what hath been already pleaded at large
   in the explication and vindication of the proper sense of that promise,
   that he is promised directly to them that are to pray, and not to them
   that make prayers for others, which themselves will not say is praying.
   But supposing it a duty in general so to compose prayers for our own
   use or the use of others, it is lawful and warrantable to pray for the
   aid and guidance of the Holy Ghost therein, not as unto his peculiar
   assistance in prayer, not as he is unto believers a Spirit of
   supplication, but as he is our sanctifier, the author and efficient
   cause of every gracious work and duty in us.

   It may be the prayers composed by some holy men under the Old
   Testament, by the immediate inspiration of the Holy Ghost, for the use
   of the church, will be also pretended. But as the inspiration or
   assistance which they had in their work was a thing quite of another
   kind than any thing that is ordinarily promised, or that any persons
   can now pretend unto, so whether they were dictated unto them by the
   Holy Ghost to be used afterward by others as mere forms of prayer, may
   be yet farther inquired into.

   The great plea for some of these external aids of prayer is by this one
   consideration utterly removed out of the way. It is said that "some of
   these prayers were prepared by great and holy men, martyrs, it may be,
   some of them, for the truth of the gospel and testimony of Jesus;" and,
   indeed, had any men in the world a promise of especial assistance by
   the Spirit of God in such a work, I should not contend but the persons
   intended were as likely to partake of that assistance as any others in
   these latter ages. Extraordinary, supernatural inspiration they had
   not; and the holy apostles, who were always under the influence and
   conduct of it, never made use of it unto any such purpose as to
   prescribe forms of prayer, either for the whole church or single
   persons. Whereas, therefore, there is no such especial promise given
   unto any, this work of composing prayers is foreign unto the duty of
   prayer, as unto any interest in the gracious assistance which is
   promised thereunto, however it may be a common duty, and fall under the
   help and blessing of God in general. So some men, from their
   acquaintance with the matter of prayer above others, which they attain
   by spiritual light, knowledge, and experience, and their comprehension
   of the arguments which the Scripture directs unto to be used and
   pleaded in our supplications, may set down and express a prayer, --
   that is, the matter and outward form of it, -- that shall declare the
   substance of things to be prayed for, much more accommodate to the
   conditions, wants, and desires of Christians than others can who are
   not so clearly enlightened as they are, nor have had the experience
   which they have had. For those prayers, as they are called, which men
   without such light and experience compose of phrases and expressions
   gathered up from others, taken out of the Scripture, or invented by
   themselves, and cast into a contexture and method such as they suppose
   suited unto prayer in general, be they never so well worded, so quaint
   and elegant in expression, are so empty and jejune as that they can be
   of no manner of use unto any, unless to keep them from praying whilst
   they live; and of such we have books good store filled withal, easy
   enough to be composed by such as never in their lives prayed according
   to the mind of God. From the former sort much may be learned, as they
   doctrinally exhibit the matter and arguments of prayer; but the
   composition of them for others, to be used as their prayers, is that
   which no man hath any promise of peculiar spiritual assistance in, with
   respect unto prayer in particular.

   2. No man hath any promise of the Spirit of grace and supplication to
   enable him to compose a form or forms of prayer for himself. The Spirit
   of God helps us to pray, not to make prayers in that sense. Suppose
   men, as before, in so doing may have his assistance in general, as in
   other studies and endeavours, yet they have not that especial
   assistance which he gives as a Spirit of grace and supplication,
   enabling us to cry, "Abba, Father;" for men do not compose forms of
   prayer, however they may use them, by the immediate actings of faith,
   love, and delight in God, with those other graces which he excites and
   acts in those supplications which are according to the divine will. Nor
   is God the immediate object of the actings of the faculties of the
   souls of men in such a work Their inventions, memories, judgments, are
   immediately exercised about their present composition, and there they
   rest. Wherefore, whereas the exercise of grace immediately on God in
   Christ, under the formal notion of prayer, is no part of men's work or
   design when they compose and set down forms for themselves or others,
   if any so do they are not under a promise of especial assistance
   therein in the manner before declared.

   3. As there is no assistance promised unto the composition of such
   forms, so it is no institution of the law or gospel. Prayer itself is a
   duty of the law of nature, and being of such singular and indispensable
   use unto all persons, the commands for it are reiterated in the
   Scripture beyond those concerning any other particular duty whatever;
   and if it hath respect unto Jesus Christ, with sundry ordinances of the
   gospel to be performed in his name, it falls under a new divine
   institution. Hereon are commands given us to pray, to pray continually
   without ceasing, to pray and faint not, to pray for ourselves, to pray
   for one another, in our closets, in our families, in the assemblies of
   the church; but as for this work of making or composing forms of
   prayers for ourselves, to be used as prayers, there is no command, no
   institution, no mention in the scriptures of the Old Testament or the
   New. It is a work of human extract and original, nor can any thing be
   expected from it but what proceeds from that fountain. A blessing
   possibly there may be upon it, but not such as issueth from the
   especial assistance of the Spirit of God in it, nor from any divine
   appointment or institution whatever. But the reader must observe that I
   do not urge these things to prove forms of prayer unlawful to be used,
   but only at present declare their nature and original, with respect
   unto that work of the Holy Spirit which we have described.

   4. This being the original of forms of prayer, the benefit and
   advantage which is in their use, which alone is pleadable in their
   behalf, comes next under consideration. And this may be done with
   respect unto two sorts of persons:-- (1.) Such as have the gift or
   ability of free prayer bestowed on them, or however have attained it.
   (2.) Such as are mean and low in this ability, and therefore
   incompetent to perform this duty without that aid and assistance of
   them. And unto both sorts they are pleaded to be of use and advantage.

   (1.) It is pleaded that there is so much good and so much advantage in
   the use of them that it is expedient that those who can pray otherwise
   unto their own and others' edification yet ought sometimes to use them.
   What this benefit is hath not been distinctly declared, nor do I know,
   nor can I divine wherein it should consist. Sacred things are not to be
   used merely to show our liberty. And there seems to be herein a neglect
   of stirring up the gift, if not also the grace of God, in those who
   have received them. "The manifestation of the Spirit is given to every
   one to profit withal;" and to forego its exercise on any lust occasion
   seems not warrantable. We are bound at all times, in the worship of
   God, to serve him with the best that we have; and if we have a male in
   the flock, and do sacrifice that which, in comparison thereof, is a
   corrupt thing, we are deceivers. Free prayer, unto them who have an
   ability for it, is more suited to the nature of the duty in the light
   of nature itself, and to Scripture commands and examples, than the use
   of any prescribed forms. To omit, therefore, the exercise of a
   spiritual ability therein, and voluntarily to divert unto the other
   relief, -- which yet, in that case at least, is no relief, -- doth not
   readily present its advantage unto a sober consideration. And the
   reader may observe that at present I examine not what men or churches
   may agree upon by common consent, as judging and avowing it best for
   their own edification, which is a matter of another consideration, but
   only of the duty of believers as such in their respective stations and
   conditions.

   (2.) It is generally supposed that the use of such forms is of singular
   advantage unto them that are low and mean in their ability to pray of
   themselves. I propose it thus because I cannot grant that any [man] who
   sincerely believeth that there is a God, [and who] is sensible of his
   own wants and his absolute dependence upon him, is utterly unable to
   make requests unto him for relief without any help but what is
   suggested unto him by the working of the natural faculties of his own
   soul. What men will wilfully neglect is one thing, and what they cannot
   do, if they seriously apply themselves unto their duty, is another.
   Neither do I believe that [there is] any man who is so far instructed
   in the knowledge of Christ by the gospel as that he can make use of a
   composed prayer with understanding, but also that in some measure he is
   able to call upon God in the name of Christ, with respect unto what he
   feels in himself and is concerned in; and farther no man's prayers are
   to be extended. I speak, therefore, of those who have the least measure
   and lowest degree of this ability, seeing none are absolutely
   uninterested therein. Unto this sort of persons I know not of what use
   these forms are, unless it be to keep them low and mean all the clays
   of their lives; for whereas, both in the state of nature and the state
   of grace, in one whereof every man is supposed to be, there are certain
   heavenly sparks suited unto each condition, the main duty of all men is
   to stir them up and increase them. Even in the remainders of lapsed
   nature there are "coelestes igniculi," in notices of good and evil,
   accusations and apologies of conscience. These none will deny but that
   they ought to be stirred up and increased; which can be no otherwise
   done but in their sedulous exercise. Nor is there any such effectual
   way of their exercise as in the soul's application of itself unto God
   with respect unto them; which is done in prayer only. But as for those
   whom in this matter we principally regard, -- that is, professed
   believers in Jesus Christ, -- there is none of them but have such
   principles of spiritual life, and therein of all obedience unto God and
   communion with him, as, being improved and exercised under those
   continual supplies of the Spirit which they receive from Christ their
   head, will enable them to discharge every duty that in every condition
   or relation is required of them in an acceptable manner. Among these is
   that of an ability for prayer; and to deny them to have it, supposing
   them true believers, is expressly to contradict the apostle affirming
   that "because we are sons, God sendeth forth the Spirit of his Son into
   our hearts, whereby we cry, Abba, Father." But this ability, as I have
   showed, is no way to be improved but in and by a constant exercise.
   Now, whether the use of the forms inquired into, which certainly taketh
   men off from the exercise of what ability they have, doth not tend
   directly to keep them still low and mean in their abilities, is not
   hard to determine.

   "But suppose those spoken of are not yet real believers, but only such
   as profess the gospel, not yet sincerely converted unto God, whose duty
   also it is to pray on all occasions; these have no such principle or
   ability to improve, and therefore this advantage is not by them to be
   neglected." I answer, that the matter of all spiritual gifts is
   spiritual light; according, therefore, to their measure in the light of
   the knowledge of the gospel, such is their measure in spiritual gifts
   also. If they have no spiritual light, no insight into the knowledge of
   the gospel, prayers framed and composed according unto it will be of
   little use unto them. If they have any such light, it ought to be
   improved by exercise in this duty, which is of such indispensable
   necessity unto their souls.

   5. But yet the advantage which all sorts of persons may have hereby, in
   having "the matter of prayer prepared for them and suggested unto
   them," is also insisted on. "This they may be much to seek in who yet
   have sincere desires to pray, and whose affections will comply with
   what is proposed unto them." And this, indeed, would carry a great
   appearance of reason with it, but that there are other ways appointed
   of God unto this end, and which are sufficient thereunto, under the
   guidance, conduct, and assistance of the blessed Spirit, whose work
   must be admitted in all parts of this duty, unless we intend to frame
   prayers that shall be an abomination to the Lord. Such are, men's
   diligent and sedulous consideration of themselves, their spiritual
   state and condition, their wants and desires; a diligent consideration
   of the Scripture, or the doctrine of it in the ministry of the word,
   whereby they will be both instructed in the whole matter of prayer and
   convinced of their own concernment therein; with all other helps of
   coming to the knowledge of God and themselves; all which they are to
   attend unto who intend to pray in a due manner. To furnish men with
   prayers to be said by them, and so to satisfy their consciences, whilst
   they live in the neglect of these things, is to deceive them, and not
   to help or instruct them; and if they do conscientiously attend unto
   these things, they will have no need of those other pretended helps.
   For men to live and converse with the world, not once inquiring into
   their own ways, or reflecting on their own hearts (unless under some
   charge of conscience, accompanied with fear or danger); never
   endeavouring to examine, try, or compare their state and condition with
   the Scripture, nor scarce considering either their own wants or God's
   promises; to have a book lie ready for them wherein they may read a
   prayer, and so suppose they have discharged their duty in that matter;
   is a course which surely they ought not to be countenanced or
   encouraged in. Nor is the perpetual rotation of the same words and
   expressions suited to instruct or carry on men in the knowledge of any
   thing, but rather to divert the mind from the due consideration of the
   things intended; and, therefore, commonly issues in formality. And
   where men have words or expressions prepared for them and suggested
   unto them that really signify the things wherein they are concerned,
   yet if the light and knowledge of those principles of truth whence they
   are derived, and whereinto they are resolved, be not in some measure
   fixed and abiding in their minds, they cannot be much benefited or
   edified by their repetition.

   6. Experience is pleaded in the same case; and this with me, where
   persons are evidently conscientious, is of more moment than a hundred
   notional arguments that cannot be brought to that trial. Some,
   therefore, say that they have had spiritual advantage, the exercise of
   grace, and holy intercourse with God, in the use of such forms, and
   have their affections warmed and their hearts much bettered thereby; --
   and this they take to be a clear evidence and token that they are not
   disapproved of God; yea, that they are a great advantage, at least unto
   many, in prayer. Ans. Whether they are approved or disapproved of God,
   whether they are lawful or unlawful, we do not consider; but only
   whether they are for spiritual benefit and advantage, for the good of
   our own souls and the edification of others, as set up in competition
   with the exercise of the gift before described. And herein I am very
   unwilling to oppose the experience of any one who seems to be under the
   conduct of the least beam of gospel light; only, I shall desire to
   propose some few things to their consideration: as, --

   (1.) Whether they understand aright the difference that is between
   natural devotion occasionally excited, and the due actings of
   evangelical faith and lose, with other graces of the Spirit, in a way
   directed unto by divine appointment? All men who acknowledge a Deity or
   Divine Power which they adore, when they address themselves seriously
   to perform any religious worship thereunto in their own way, be it what
   it will, will have their affections moved and excited suitably unto the
   apprehensions they have of what they worship, yea, though in particular
   it have no existence but in their own imaginations; for these things
   ensue on the general notion of a Divine Power, and not on the
   application of them to such idols as indeed are nothing in the world.
   There will be in such persons dread, and reverence, and fear, as there
   was in some of the heathen, unto an unspeakable horror, when they
   entered into the temples and merely imaginary presence of their gods;
   the whole work being begun and finished in their fancies And sometimes
   great joys, satisfactions, and delights, do ensue on what they do; for
   as what they so do is suited to the best light they have, and men are
   apt to have a complacency in their own inventions, as Micah had, Judges
   xvii. 13, and upon inveterate prejudices, which are the guides of most
   men in religion, their consciences find relief in the discharge of
   their duty. These things, I say, are found in persons of the highest
   and most dreadful superstitions in the world, yea, heightened unto
   inexpressible agitations of mind, in horror on the one side, and
   raptures or ecstasies on the other. And they are all tempered and
   qualified according to the mode and way of worship wherein men are
   engaged; but in themselves they are all of the same nature, -- that is,
   natural, or effects and impressions upon nature. So it is with the
   Mohammedans, who excel in this devotion; and so it is with idolatrous
   Christians, who place the excellency and glory of their profession
   herein. Wherefore, such devotion, such affections, will be excited by
   religious offices, in all that are sincere in their use, whether they
   be of divine appointment or no. But the actings of faith and love on
   God through Christ, according to the gospel, or the tenor of the new
   covenant, with the effects produced thereby in the heart and
   affections, are things quite of another kind and nature; and unless men
   do know how really to distinguish between these things, it is to no
   purpose to plead spiritual benefit and advantage in the use of such
   forms, seeing possibly it may be no other but of the same kind with
   what all false worshippers in the world have, or may have, experience
   of.

   (2.) Let them diligently inquire whether the effects on their hearts
   which they plead do not proceed from a precedent preparation, a good
   design and upright ends, occasionally excited. Let it be supposed that
   those who thus make use of and plead for forms of prayer, especially in
   public, do in a due manner prepare themselves for it by holy
   meditation, with an endeavour to bring their souls into a holy frame of
   fear, delight, and reverence of God; let it also be supposed that they
   have a good end and design in the worship they address themselves unto,
   namely, the glory of God and their own spiritual advantage; -- the
   prayers themselves, though they should be in some things irregular, may
   give occasion to exercise those acts of grace which they were otherwise
   prepared for. And I say yet farther, --

   (3.) That whilst these forms of prayer are clothed with the general
   notions of prayer, -- that is, are esteemed as such in the minds of
   them that use them; are accompanied in their use with the motives and
   ends of prayer; express no matter unlawful to be insisted on in prayer;
   directing the souls of men to none but lawful objects of divine worship
   and prayer, the Father, Son, and Holy Spirit; and whilst men make use
   of them with the true design of prayer, looking after due assistance
   unto prayer; -- I do not judge there is any such evil in them as that
   God will not communicate his Spirit to any in the use of them, so as
   that they should have no holy communion with him in and under them.
   Much less will I say that God never therein regards their persons, or
   rejects their praying as unlawful; for the persons and duties of men
   may be accepted with God when they walk and act in sincerity according
   to their light, though in many things, and those of no small
   importance, sundry irregularities are found both in what they do and in
   the manner of doing it. Where persons walk before God in their
   integrity, and practice nothing contrary to their light and conviction
   in his worship, God is merciful unto them, although they order not
   every thing according to the rule and measure of the word. So was it
   with them who came to the passover in the days of Hezekiah; they had
   not cleansed themselves, but did "eat the passover otherwise than it
   was written," 2 Chron. xxx. 18: for whom the good king made the solemn
   prayer suited to their occasion, "The good Lord pardon every one that
   prepareth his heart to seek God, the Lord God of his fathers, though he
   be not cleansed according to the purification of the sanctuary. And the
   Lord hearkened unto Hezekiah, and healed the people," verses 18-20.
   Here was a duty for the substance of it appointed of God; but in the
   manner of its performance there was a failure, -- they did it not
   according to what was written, which is the sole rule of all religious
   duties. This God was displeased withal, yet graciously passed by the
   offence, and accepted them whose hearts were upright in what they did.
   In the meantime, I do yet judge that the use of them is in itself
   obstructive of all the principal ends of prayer and sacred worship.
   Where they are alone used, they are opposite to the edification of the
   church; and where they are imposed to the absolute exclusion of other
   prayer, [they] are destructive of its liberty, and render a good part
   of the purchase of Christ of none effect.

   Things being thus stated, it will be inquired whether the use of such
   forms of prayer is lawful or no. To this inquiry something shall be
   returned briefly in way of answer, and an end put unto this discourse.
   And I say, --

   1. To compose and write forms of prayer to be directive and doctrinal
   helps unto others, as to the matter and method to be used in the right
   discharge of this duty, is lawful, and may in some cases be useful. It
   were better, it may be, if the same thing were done in another way,
   suited to give direction in the case, and not cast into the form of a
   prayer, which is apt to divert the mind from the due consideration of
   its proper end and use unto that which is not so; but this way of
   instruction is not to be looked on as unlawful merely for the form and
   method whereinto it is cast, whilst its true use only is attended unto.

   2. To read, consider, and meditate upon, such written prayers, as to
   the matter and arguments of prayer expressed in them, composed by
   persons from their own experience and the light of Scripture
   directions; or to make use of expressions set down in them, where the
   hearts of them that read them are really affected, because they find
   their state and condition, their wants and desires, declared in them,
   is not unlawful, but may be of good use unto some, though I must
   acknowledge I never heard any expressing any great benefit which they
   had received thereby, -- rebut it is possible that some may so do: for
   no such freedom of prayer is asserted as should make it unlawful for
   men to make use of any proper means the better to enable them to pray,
   nor is any such ability of prayer granted as to supersede the duty of
   using means for the increase and furtherance of it.

   3. To set up and prescribe the use of such forms universally, in
   opposition and unto the exclusion of free prayer by the aid of the
   Spirit of grace, is contrary not only to many divine precepts before
   insisted on, but to the light of nature itself, requiring every man to
   pray, and on some occasions necessitating them thereunto. But whatever
   be the practice of some men, I know not that any such opinion is
   pleaded for, and so shall not farther oppose it.

   4. It is not inquired whether forms of prayer, especially as they may
   be designed unto and used for other ends, and not to be read instead of
   prayer, have in their composition any thing of intrinsical evil in
   them, for it is granted they have not; but the inquiry is, whether in
   their use as prayers they are not hinderances unto the right discharge
   of the duty of prayer according to the mind of God, and so may be
   unlawful in that respect: for I take it as granted that they are
   nowhere appointed of God for such a use, nowhere commanded so to be
   used; whence an argument may be formed against their having any
   interest in divine, acceptable worship, but it is not of our present
   consideration. For if on the accounts mentioned they appear not
   contrary unto, or inconsistent with, or are not used in a way exclusive
   of, that work of the Holy Spirit in prayer which we have described from
   the Scripture, nor are reducible unto any divine prohibition, whilst I
   may enjoy my own liberty I shall not contend with any about them. Nor
   shall I now engage into the examination of the arguments that are
   pleaded on their behalf, which some have greatly multiplied, as I
   suppose, not much to the advantage of their cause; for in things of
   religious practice, one testimony of Scripture rightly explained and
   applied, with the experience of believers thereon, is of more weight
   and value than a thousand dubious reasonings, which cannot be evidently
   resolved into those principles. Wherefore some few additional
   considerations shall put an issue unto this discourse.

   1. Some observe that there are forms of prayer composed and prescribed
   to be used both in the Old Testament and the New. Such, they say, was
   the form of blessing prescribed unto the priests on solemn occasions,
   Num. vi. 22-26, and the Psalms of David, as also the Lord's Prayer in
   the New Testament. (1.) If this be so, it proves that forms of prayer
   are not intrinsically evil, which is granted, yet may the use of them
   be unnecessary. (2.) The argument will not hold, so far as it is
   usually extended at least: "God himself hath prescribed some forms of
   prayer, to be used by some persons on some occasions; therefore, men
   may invent, yea, and prescribe those that shall be for common and
   constant use." He who forbade all images, or all use of them, in sacred
   things, appointed the making of the cherubims in the tabernacle and
   temple. (3.) The argument from the practice in use under the Old
   Testament in this matter, if any could thence be taken, when the people
   were carnal and tied up unto carnal ordinances, unto the duty and
   practice of believers under the New Testament and a more plentiful
   effusion of the Spirit, hath been before disproved. (4.) The words
   prescribed unto the priests were not a prayer properly, but an
   authoritative benediction, and an instituted sign of God's blessing the
   people; for so it is added in the explication of that ordinance, "They
   shall put my name upon the children of Israel; and I will bless them,"
   verse 27. (5.) David's Psalms were given out by immediate inspiration,
   and were most of them mystical and prophetical, appointed to be used in
   the church, as all other Scriptures, only some of them in a certain
   manner, namely, of singing, and that manner also was determined by
   divine appointment. (6.) That any form of prayer is appointed in the
   New Testament, to be used as a form, is neither granted nor can be
   proved. (7.) Give us prayers composed by divine inspiration, with a
   command for their use, with the time, manner, and form of their usage,
   which these instances prove to be lawful, if they prove any thing in
   this case, and there will be no contest about them. (8.) All and every
   one of the precedents or examples which we have in the whole Scripture
   of the prayers of any of the people of God, men or women, being all
   accommodated to their present occasions, and uttered in the freedom of
   their own spirits, do all give testimony unto free prayer, if not
   against the use of forms in that duty.

   2. Moreover, it seems that "when any one prayeth, his prayer is a form
   unto all that join with him, whether in families or church-assemblies;"
   which some lay great weight upon, though I am not able to discern the
   force of it in this case: for, -- (1.) The question is solely about him
   that prayeth, and his discharge of duty according to the mind of God,
   and not concerning them who join with him. (2.) The conjunction of
   others with him that prayeth according to his ability is an express
   command of God. (3.) Those who so join are at liberty, when it is their
   duty, to pray themselves. (4.) That which is not a form in itself is
   not a form to any; for there is more required to make it so than merely
   that the words and expressions are not of their own present invention.
   It is to them the benefit of a gift, bestowed for their edification in
   its present exercise, according to the mind of God. That only is a form
   of prayer unto any which he himself useth as a form; for its nature
   depends on its use. (5.) The argument is incogent: "God hath commanded
   some to pray according to the ability they have received, and others to
   join with them therein; therefore, it is lawful to invent forms of
   prayer for ourselves or others, to be used as prayers by them or us."

   3. That which those who pretend unto moderation in this matter plead
   is, that "prayer itself is a commanded duty; but praying by or with a
   prescribed form is only an outward manner and circumstance of it, which
   is indifferent, and may or may not be used, as we see occasion;" -- and
   might a general rule to this purpose be duly established, it would be
   of huge importance. But, (1.) It is an easy thing to invent and
   prescribe such outward forms and manner of outward worship as shall
   leave nothing of the duty prescribed but the empty name. (2.) Praying
   before an image, or worshipping God or Christ by an image, is but an
   outward mode of worship, yet such as renders the whole idolatrous. (3.)
   Any outward mode of worship, the attendance whereunto or the observance
   whereof is prejudicial unto the due Performance of the duty whereunto
   it is annexed, is inexpedient; and what there is hereof in the present
   instance must be judged from the preceding discourse.
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                                   Book VIII.
     __________________________________________________________________

   Two discourses

   concerning

   the Holy Spirit and his work:

   the one,

   of the Spirit as a comforter;

   the other,

   as he is the author of spiritual gifts.
     __________________________________________________________________

Prefatory note.

   The two following discourses appeared posthumously in 1693. According
   to a statement of the author at the beginning of them, they complete
   his design in this exposition of the work of the Holy Spirit. The
   discourse on his office as a Comforter is valuable, from the exposition
   of several interesting texts; but the author gives us to understand
   that it is to be taken in connection with what he has written elsewhere
   on this office of the Spirit, and he refers especially to his works on
   Communion with God, and on the Perseverance of the Saints. See vols.
   II. and XI. The discourse on Spiritual Gifts, though comparatively
   short, is the second part of the main body of the whole work on the
   Spirit; and, from various allusions to it in other works of the author,
   he seems to have attached considerable importance to it. See vol. XV.
   p. 249.
     __________________________________________________________________

  Analysis of the first treatise.

   In the work of the Spirit as a Comforter, there fall to be considered,
   -- I. His especial office as such; II. His discharge of it; and, III.
   The effects of it towards believers.

   I. In his office, there are implied an especial trust, mission, name,
   and work, chap. i.

   II. The general properties of this office, as discharged by the Holy
   Spirit, are unfolded:-- 1. Infinite condescension; 2. Unspeakable love;
   3. Infinite power; and, 4. Unchangeable continuance with the church,
   ii.

   III. In regard to his effects on believers, it is first proved that his
   effectual consolations are the privilege of believers exclusively, iii.
   And some of his operations in them as such, and of the benefits which
   they in consequence enjoy, are specified. His operations in them
   generally are unfolded under the head of the "inhabitation of the
   Spirit;" which is first discriminated from erroneous views respecting
   it, and then proved from Scripture, iv. Among the special benefits
   indicated are, -- 1. The unction of the Spirit, v.; 2. sealing of the
   Spirit, expounded in a brief comment on Eph. i. 13, iv. 30, vi.; and,
   3. The Spirit as an earnest, considered in reference to 2 Cor. i. 22,
   v. 5, Eph. i. 14. An application of the preceding truths concludes the
   treatise, vii.
     __________________________________________________________________

  Analysis of the second treatise.

   The dispensation of the Spirit for the edification of the church is
   twofold; including, first, the bestowal of saving grace; and, secondly,
   the communication of spiritual gifts. The former has already been
   considered in books III.-VIII. of this work on the dispensation of the
   Spirit. The latter, spiritual gifts, as distinguished from saving
   graces, it is proposed to discuss in reference to the following
   points:-- 1. Their name; 2. Their nature in general; 3. Their
   distribution; 4. Their particular nature; and, 5. Their use in the
   church of God. Some remarks are made on their name, chap. i. Their
   nature generally is considered with reference, -- 1. To their points of
   agreement with saving graces, (1.) They are both the purchase of
   Christ; (2.) They agree in their immediate efficient cause -- the Holy
   Spirit; (3.) In the end contemplated, -- the good of the church; and,
   (4.) In the bounty of Christ, as their source. 2. The points of
   difference are, -- (1.) Saving graces are the fruit, gifts are but the
   effects of the Spirit; (2.) Saving graces are the fruit of electing
   love; (3.) The result of the covenant; and, (4.) Have respect unto the
   priestly office of Christ; (5.) Gifts and graces differ as to their
   ultimate issue, the former being sometimes lest: the latter never; (6.)
   Saving graces are imparted directly for the benefit of those who
   receive them, and gifts for the benefit of others; and, (7.) They
   differ, finally and chiefly, in their subjects, operations, and
   effects, ii. Gifts are distributed into, -- 1. Gifts implying powers
   and duties conjoined; and, 2. Gifts qualifying for duties simply. 1. Of
   the former, a subdivision is made into gifts extraordinary and
   ordinary:-- (1.) Extraordinary gifts constituted extraordinary officers
   -- apostles, evangelists, and prophets, iii. The gifts themselves, in
   virtue of which they exercised these extraordinary offices, are, first,
   powers exceeding the natural faculties of their minds; and, secondly,
   the special enlargement and adaptation of their natural faculties for
   their work: these are considered in an exposition of 1 Cor. xii. 7-11,
   iv. The origin, duration, use, and end, of extraordinary gifts are
   considered, v. (2.) The ordinary gifts are viewed in relation to the
   Christian ministry, the eminent value of which is seen from the
   grandeur of its introduction, from its original acquisition, from the
   immediate cause of its actual communication, from its own nature, from
   the variety of offices in it, and from the end designed by it, vi. The
   reality of the spiritual gifts requisite for the discharge of the
   ministerial office is proved, from the promise of Christ, Matt. xxviii.
   20; the presence of Christ by the Spirit; the covenant promise of the
   Spirit, Isa. lix. 21; the name given to the gospel, "The ministration
   of the Spirit;" the end for which the Spirit is promised, administered,
   and continued; the plain assertions of Scripture; the indispensable
   necessity for them; and from the actual enjoyment and experience of
   them, vii. These gifts are enumerated: first, as respects doctrine, --
   wisdom, skill in the division of the word, and utterance; secondly, as
   respects the worship of God; and, thirdly, as respects the rule of the
   church. 2. The ordinary gifts of the Spirit, qualifying for duties
   only, are alluded to; but the previous discussions are held to
   supersede the necessity of any full consideration of them. A brief
   inquiry ensues into the manner in which may come to participate in
   these gifts, ministerial or more private, viii. -- Ed.
     __________________________________________________________________

The preface.

   That there are sundry great and eminent promises, referring to New
   Testament times, concerning the pouring out of the Spirit, none who is
   acquainted with the Scriptures and believes them can doubt. By the
   performance of them a church hath been begotten and maintained in the
   world through all ages since the ascension of Christ, sometimes with
   greater light and spiritual lustre, and sometimes with less. It hath
   been one of the glories of the Protestant Reformation that it hath been
   accompanied with a very conspicuous and remarkable effusion of the
   Spirit; and, indeed, thereby there hath from heaven a seal been set and
   a witness borne unto that great work of God. In this invaluable
   blessing we in this nation have had a rich and plentiful share,
   insomuch that it seems Satan and his ministers have been tormented and
   exasperated thereby; and thence it is come to pass that there have some
   risen up among us who have manifested themselves to be not only
   despisers in heart, but virulent reproachers of the operations of the
   Spirit. God, who knows how to bring good out of evil, did, for holy and
   blessed ends of his own, suffer those horrid blasphemies to he
   particularly vented.

   On this occasion it was that this great, and learned, and holy person,
   the author of these discourses, took up thoughts of writing concerning
   the blessed Spirit and his whole economy, as I understood from himself
   sundry years ago, discoursing with him concerning some books, then
   newly published, full of contumely and contempt of the Holy Spirit and
   his operations; for as it was with Paul at Athens when he saw the city
   wholly given to idolatry, so was Dr Owen's spirit stirred in him when
   he read the scoffs and blasphemies east upon the Holy Spirit and his
   grace, and gifts, and aids, in some late writers.

   Had not Pelagius vented his corrupt opinions concerning the grace of
   God, it is like the church had never had the learned and excellent
   writings of Augustine in defence thereof. It appears from Bradwardin
   that the revival of Pelagianism in his days stirred up his zealous and
   pious spirit to write that profound and elaborate book of his, "De
   Causa Dei." Arminius and the Jesuists, endeavouring to plant the same
   weed again, produced the scholastic writings of Twisse and Ames (not to
   mention foreign divines); for which we in this generation have abundant
   cause of enlarged thankfulness unto the Father of lights. The occasion
   which the Holy Ghost laid hold on to carry forth Paul to write his
   Epistle to the Galatians (wherein the doctrine of justification by
   faith is so fully cleared), was the bringing in among them of "another
   gospel" by corrupt teachers; after which many in those churches were
   soon drawn away. The obstinate adherence of many among the Jews to the
   Mosaical rites and observances, and the inclination of others to
   apostatize from the New Testament worship and ordinances, was in like
   manner the occasion of the Epistle to the Hebrews. The light which
   shines and is held out in these epistles, the church of Christ could
   ill have wanted.

   The like way and working of the wisdom of God is to be seen and adored
   in stirring up this learned and excellent person to communicate and
   leave unto the world that light, touching the Spirit and his
   operations, which he had received by that Spirit from the sacred
   oracles of truth, the Scriptures.

   To what advantage and increase of light it is performed is not for so
   incompetent a pen to say as writes this. Nevertheless, I doubt not but
   the discerning reader will observe such excellencies shining out in
   this and other of this great author's writings, as do greatly commend
   them to the church of God, and will do so in after ages, however this
   corrupt and degenerate generation entertain them. They are not the
   crude, and hasty, and untimely abortions of a self-full, distempered
   spirit, -- much less the boilings-over of inward corruption and
   rottenness put into a fermentation; but the mature, sedate, and
   seasonable issues of a rich magazine of learning, well digested with
   great exactness of judgment. There is in them a great light cast and
   reflected on, as well as derived from, the holy Scriptures, those
   inexhaustible mines of light in sacred things. They are not filled with
   vain, impertinent jangling, nor with a noise of multiplied futilous
   distinctions, nor with novel and uncouth terms foreign to the things of
   Gods as the manner of some writers is ad nauseam usque; but there is in
   them a happy and rare conjunction of firm solidity, enlightening
   clearness, and heart-searching spiritualness, evidencing themselves all
   along, and thereby approving and commending his writings to the
   judgment, conscience, spiritual taste, and experience, of all those who
   have any acquaintance with and relish of the gospel.

   On these and such like accounts the writings of this great and learned
   man, as also his ordinary sermons, if any of them shall be published
   (as possibly some of them may), will be, while the world stands, an
   upbraiding and condemning of this generation, whose vitiated and
   ill-affected eyes could not bear so great a light set up and shining on
   a candlestick, and which did therefore endeavour to put it under a
   bushel.

   These two discourses, with those formerly published, make up all that
   Dr Owen perfected or designed on this subject of the Spirit, as the
   reader may perceive in the account which himself hath given in his
   prefaces to some of the former pieces, published by himself in his
   lifetime. Not but that there are some ether lucubrations of his on
   subjects nearly allied unto these, which possibly may be published
   hereafter, -- namely, one entitled, "The Evidences of the Faith of
   God's Elect," and perhaps some others. What farther he might have had
   in his thoughts to do is known to Him whom he served so industriously
   and so faithfully in his spirit in the gospel while he was here on
   earth, and with whom he now enjoys the reward of all his labours and
   all his sufferings; for certain it is concerning Dr Owen, that as God
   gave him very transcendent abilities, so he did therewithal give him a
   boundless enlargedness of heart, and unsatiable desire to do service to
   Christ and his church, insomuch that he was thereby carried on through
   great bodily weakness, languishing, and pains, besides manifold other
   trials and discouragements, to bring forth out of his treasury, like a
   scribe well instructed unto the kingdom of heaven, many useful and
   excellent fruits of his studies, -- much beyond the expectation and
   hopes of those who saw how often and how long he was near unto the
   grave.

   But while he was thus indefatigably and restlessly laying out for the
   service of Christ, in this and succeeding generations, those rich
   talents with which he was furnished, his Lord said unto him, "Well
   done, thou good and faithful servant; enter thou into the joy of thy
   Lord." No man ever yet, but Jesus Christ, was able to finish all that
   was in his heart to do for God. On the removal of such accomplished and
   useful persons, I have sometimes relieved myself with this thought,
   that Christ lives in heaven still, and the blessed Spirit, from whom
   the head and heart of this chosen vessel were so richly replenished,
   liveth still.

   Nath. Mather [160]

   October 27, 1692.
     __________________________________________________________________

   [160] Nathaniel Mather was the son of Richard Mather, an eminent
   Puritan divine of Lancashire, from whom descended children and
   grandchildren distinguished as theologians and preachers both in this
   country and in America. Nathaniel was pastor of a numerous congregation
   in Lime Street, London, where he died; a.d. 1697. -- Ed.
     __________________________________________________________________

   A discourse

   on

   the Holy Spirit as a comforter.
     __________________________________________________________________

Chapter I.

   The Holy Ghost the comforter of the church by way of office -- How he
   is the church's advocate -- John xiv. 16; 1 John ii. 1, 2; John xvi.
   8-11 opened.

   That which remains to complete our discourses concerning the
   dispensation of the Holy Spirit, is the office and work that he hath
   undertaken for the consolation of the church; and, --

   Three things are to be considered with respect unto this head of the
   grace of the gospel:-- I. That the Holy Spirit is the comforter of the
   church by way of especial office. II. What is in that office, or
   wherein the discharge of it doth consist. III. What are the effects of
   it towards believers.

   It must be granted that there is some impropriety in that expression,
   by the way of office. An office is not simply, nor, it may be, properly
   spoken of a divine person, who is absolutely so and nothing else. But
   the like impropriety is to be found in most of the expressions which we
   use concerning God, for who can speak of him aright or as he ought?
   Only, we have a safe rule whereby to express our conceptions, even what
   he speaks of himself. And he hath taught us to learn the work of the
   Holy Ghost towards us in this matter by ascribing unto him those things
   which belong unto an office among men.

   Four things are required unto the constitution of an office:-- 1. An
   especial trust; 2. An especial mission or commission; 3. An especial
   name; 4. An especial work. All these are required unto an office
   properly so called; and where they are complied withal by a voluntary
   susception in the person designed thereunto, an office is completely
   constituted. And we must inquire how these things in a divine manner do
   concur in the work of the Holy Spirit as he is the comforter of the
   church.

   First, He is intrusted with this work, and of his own will hath taken
   it on himself; for when our Saviour was leaving of the world, and had a
   full prospect of all the evils, troubles, dejections, and
   disconsolations which would befall his disciples, and knew full well
   that if they were left unto themselves they would faint and perish
   under them, he gives them assurance that the work of their consolation
   and supportment was left intrusted and committed unto the Holy Spirit,
   and that he would both take care about it and perfect it accordingly.

   The Lord Christ, when he left this world, was very far from laying
   aside his love unto and care of his disciples. He hath given us the
   highest assurance that he continueth for ever the same care, the same
   love and grace, towards us, which he had and exercised when he laid
   down his life for us. See Heb. iv. 14-16, vii. 25, 26. But inasmuch as
   there was a double work yet to be performed in our behalf, one towards
   God and the other in ourselves, he hath taken a twofold way for the
   performance of it. That towards God he was to discharge immediately
   himself in his human nature; for other mediator between God and man
   there neither is nor can be any. This he doth by his intercession.
   Hence there was a necessity that, as to his human nature, the "heaven
   should receive him until the times of the restitution of all things,"
   as Acts iii. 21. There was so both with respect unto himself and us.

   1. Three things with respect unto himself made the exaltation of his
   human nature in heaven to be necessary; for, --

   (1.) It was to be a pledge and token of God's acceptation of him, and
   approbation of what he had done in the world, John xvi. 7, 8; for what
   could more declare or evidence the consent and delight of God in what
   he had done and suffered; than, after he had been so ignominiously
   treated in the world, to receive him visibly, gloriously, and
   triumphantly into heaven? "He was manifested in the flesh, justified in
   the Spirit, seen of angels," and, in the issue, "received up into
   glory," 1 Tim. iii. 16. Herein God set the great seal of heaven unto
   his work of mediation, and the preaching of the gospel which ensued
   thereon; and a testimony hereunto was that which filled his enemies
   with rage and madness, Acts vii. 55-58. His resurrection confirmed his
   doctrine with undeniable efficacy; but his assumption into heaven
   testified unto his person with an astonishing glory.

   (2.) It was necessary with respect unto the human nature itself, that,
   after all its labours and sufferings, it might be "crowned with glory
   and honour." He was to "suffer" and "enter into his glory," Luke xxiv.
   26. Some dispute whether Christ in his human nature merited any thing
   for himself or no; but, not to immix ourselves in the niceties of that
   inquiry, it is unquestionable that the highest glory was due to him
   upon his accomplishment of the work committed unto him in this world,
   which he therefore lays claim to accordingly, John xvii. 4, 5. It was
   so, --

   (3.) With respect unto the glorious administration of his kingdom: for
   as his kingdom is not of this world, so it is not only over this world,
   or the whole creation below; -- the angels of glory, those
   principalities and powers above, are subject unto him, and belong unto
   his dominion, Eph. i. 21; Phil. ii. 9-11. Among them, attended with
   their ready service and obedience unto all his commands, doth he
   exercise the powers of his glorious kingdom. And they would but degrade
   him from his glory, without the least advantage unto themselves, who
   would have him forsake his high and glorious throne in heaven to come
   and reign among them on the earth, unless they suppose themselves more
   meet attendants on his regal dignity than the angels themselves, who
   are mighty in strength and glory.

   2. The presence of the human nature of Christ in heaven was necessary
   with respect unto us. The remainder of his work with God on our behalf
   was to be carried on by intercession, Heb. vii. 25-27; and whereas this
   intercession consisteth in the virtual representation of his oblation,
   or of himself as a lamb slain in sacrifice, it could not be done
   without his continual appearing in the presence of God, chap. ix. 24.

   The other part of the work of Christ respects the church, or believers,
   as its immediate object; so, in particular, doth his comforting and
   supporting of them. This is that work which, in a peculiar manner, is
   committed and intrusted unto the Holy Spirit, after the departure of
   the human nature of Christ into heaven.

   But two things are to be observed concerning it:-- 1. That whereas this
   whole work consisteth in the communication of spiritual light, grace,
   and joy to the souls of believers, it was no less the immediate work of
   the Holy Ghost whilst the Lord Christ was upon the earth than it is now
   he is absent in heaven; only, during the time of his conversation here
   below, in the days of his flesh, his holy disciples looked on him as
   the only spring and foundation of all their consolation, their only
   support, guide, and protector, as they had just cause to do. They had
   yet no insight into the mystery of the dispensation of the Spirit; nor
   was he yet so given or poured out as to evidence himself and his
   operation unto their souls. Wherefore they looked on themselves as
   utterly undone when their Lord and Master began to acquaint them with
   his leaving of them. No sooner did he tell them of it but "sorrow
   filled their hearts," John xvi. 6. Wherefore he immediately lets them
   know that this great work of relieving them from all their sorrows and
   fears, of dispelling their disconsolations, and supporting them under
   their trouble, was committed to the Holy Ghost, and would by him be
   performed in so eminent a manner as that his departure from them would
   be unto their advantage, verse 7. Wherefore the Holy Spirit did not
   then first begin really and effectually to be the comforter of
   believers upon the departure of Christ from his disciples, but he is
   then first promised so to be, upon a double account:-- (1.) Of the full
   declaration and manifestation of it. So things are often said in the
   Scripture then to be, when they do appear and are made manifest. An
   eminent instance hereof we have in this case, John vii. 38, 39. The
   disciples had hitherto looked for all immediately from Christ in the
   flesh, the dispensation of the Spirit being hid from them. But now this
   also was to be manifested unto them. Hence the apostle affirms, that
   "though we have known Christ after the flesh, yet henceforth know we
   him no more," 2 Cor. v. 16; that is, so as to look for grace and
   consolation immediately from him in the flesh, as it is evident the
   apostles did before they were instructed in this unknown office of the
   Holy Ghost. (2.) Of the full exhibition and eminent communication of
   him unto this end. This in every kind was reserved for the exaltation
   of Christ, when he received the promise of the Spirit from the Father,
   and poured it out upon his disciples.

   2. The Lord Christ doth not hereby cease to be the comforter of his
   church; for what he doth by his Spirit, he doth by himself. He is with
   us unto the end of the world by his Spirit being with us; and he
   dwelleth in us by the Spirit dwelling in us; and whatever else is done
   by the Spirit is done by him. And it is so upon a threefold account:
   for, --

   (1.) The Lord Christ as mediator is God and man in one person, and the
   divine nature is to be considered in all his mediatory operations; for
   he who worketh them is God, and he worketh them all as God-man, whence
   they are theandrical. And this is proposed unto us in the greatest acts
   of his humiliation; which the divine nature in itself is not formally
   capable of. So "God purchased the church with his own blood," Acts xx.
   28. "Being in the form of God, he thought it not robbery to be equal
   with God; but he humbled himself, and became obedient unto death, even
   the death of the cross," Phil. ii. 6-8. Now, in this respect the Lord
   Christ and the Holy Spirit are one in nature, essence, will, and power.
   As he said of the Father, "I and my Father are one," John x. 30; so it
   is with the Spirit, -- he and the Spirit are one. Hence all the works
   of the Holy Spirit are his also. As his works were the works of the
   Father, and the works of the Father were his, all the operations of the
   holy Trinity, as to things external unto their divine subsistence,
   being undivided; so is the work of the Holy Spirit in the consolation
   of the church his work also.

   (2.) Because the Holy Spirit in this condescension unto office acts for
   Christ and in his name. So the Son acted for and in the name of the
   Father, where he everywhere ascribed what he did unto the Father in a
   peculiar manner: "The word," saith he, "which ye hear is not mine, but
   the Father's which sent me," John xiv. 24. It is his originally and
   eminently, because, as spoken by the Lord Christ, he was said by him to
   speak it. So are those acts of the Spirit whereby he comforteth
   believers the acts of Christ, because the Spirit speaketh and acteth
   for him and in his name.

   (3.) All those things, those acts of light, grace, and mercy, whereby
   the souls of the disciples of Christ are comforted by the Holy Ghost,
   are the things of Christ, -- that is, especial fruits of his mediation.
   So speaketh our Saviour himself of him and his work: "He shall glorify
   me; for he shall receive of mine, and shall show it unto you," John
   xvi. 14. All that consolation, peace, and joy, which he communicates
   unto believers, yea, all that he doth in his whole work towards the
   elect, is but the effectual communication of the fruits of the
   mediation of Christ unto them. And this is the first thing that
   constitutes the office of the Comforter; this work is committed and
   intrusted unto him in an especial manner, which, in the infinite
   condescension of his own will, he takes upon him.

   Secondly, It farther evinceth the nature of an of office in that he is
   said to be sent unto the work; and mission always includeth commission.
   He who is sent is intrusted and empowered as unto what he is sent
   about. See Ps. civ. 30; John xiv. 26, xv. 26, xvi. 7. The nature of
   this sending of the Spirit, and how it is spoken of him in general,
   hath been considered before, in our declaration of his general
   adjuncts, or what is affirmed of him in the Scripture, and may not here
   again be insisted on. It is now mentioned only as an evidence to prove
   that, in this work of his towards us, he hath taken that on him which
   hath the nature of an office; for that which he is sent to perform is
   his office, and he will not fail in the discharge of it. And it is in
   itself a great principle of consolation unto all true believers, an
   effectual means of their supportment and refreshment, to consider, that
   not only is the Holy Ghost their comforter, but also that he is sent of
   the Father and the Son so to be. Nor can there be a more uncontrollable
   evidence of the care of Jesus Christ over his church, and towards his
   disciples in all their sorrows and sufferings, than this is, that he
   sends the Holy Ghost to be their comforter.

   Thirdly, He hath an especial name given him, expressing and declaring
   his office. When the Son of God was to be incarnate and born in the
   world, he had an especial name given unto him: "He shall be called
   Jesus." Now, although there was in this name a signification of the
   work he was to do, -- for he was called Jesus, "because he was to save
   his people from their sins," Matt. i. 21, -- yet was it also that
   proper name whereby he was to be distinguished from other persons. So
   the Holy Spirit hath no other name but that of the Holy Spirit, which,
   how it is characteristical of the third person in the holy Trinity,
   hath been before declared. But as both the names Jesus and Christ,
   though neither of them is the name of an office, as one hath dreamed of
   late, yet have respect unto the work which he had to do and the office
   which he was to undergo, without which he could not have rightly been
   so called; so hath the Holy Ghost a name given unto him, which is not
   distinctive with respect unto his personality, but denominative with
   respect unto his work, and this is ho Parakletos.

   1. This name is used only by the apostle John, and that in his Gospel
   only, from the mouth of Christ, chap. xiv. 16, 26, xv. 26, xvi. 7; and
   once he useth it himself, applying it unto Christ,1 John ii. 1, 2,
   where we render it "An advocate."

   The Syriac interpreter retains the name phrqlyt'?, Paraclita; not, as
   some imagine, from the use of that word before among the Jews, which
   cannot be proved. Nor is it likely that our Saviour made use of a Greek
   word barbarously corrupted; hmnchm? was the word he employed to this
   purpose. But looking on it [as] a proper name of the Spirit with
   respect unto his office, he would not translate it.

   As this word is applied unto Christ, -- which it is in that one place
   of John ii. 1, -- it respects his intercession, and gives us light into
   the nature of it. That it is his intercession which the apostle intends
   is evident from its relation unto his being "our propitiation;" for the
   oblation of Christ on the earth is the foundation of his intercession
   in heaven. And he doth therein undertake our patronage, as our
   advocate, to plead our cause, and in an especial manner to keep off
   evil from us: for although the intercession of Christ in general
   respects the procurement of all grace and mercy for us, every thing
   whereby we may be "saved to the uttermost," Heb. vii. 25, 26, yet his
   intercession for us as an advocate respects sin only, and the evil
   consequents of it; for so is he in this place said to be our advocate,
   and in this place alone is he said to be so only with respect unto sin:
   "If any man sin, we have an advocate." Wherefore, his being so doth in
   particular respect that part of his intercession wherein he undertakes
   our defence and protection when accused of sin: for Satan is ho
   kategoros, the accuser, Rev. xii. 10; and when he accuseth believers
   for sin, Christ is their parakletos, their patron and advocate. For,
   according unto the duty of a patron or advocate in criminal causes,
   partly he showeth wherein the accusation is false, and aggravated above
   the truth, or proceeds upon mistakes; partly, that the crimes charged
   have not that malice in them that is pretended; and principally he
   pleadeth his propitiation for them, that so far as they are really
   guilty they may be graciously discharged.

   [As] for this name, as applied unto the Holy Spirit, some translate it
   a Comforter, some an Advocate, and some retain the Greek word
   Paraclete. It may be best interpreted from the nature of the work
   assigned unto him under that name. Some would confine the whole work
   intended under this name unto his teaching, which he is principally
   promised for; for "the matter and manner of his teaching, what he
   teacheth, and the way how he doth it, is," they say, "the ground of all
   consolation unto the church." And there may be something in this
   interpretation of the word, taking "teaching" in a large sense, for all
   internal, divine, spiritual operations. So are we said to be "taught of
   God" when faith is wrought in us, and we are enabled to come unto
   Christ thereby. And all our consolations are from such internal divine
   operations. But take "teaching" properly, and we shall see that it is
   but one distinct act of the work of the Holy Ghost, as here promised,
   among many. But, --

   2. The work of a comforter is principally ascribed unto him; for, --
   (1.) That he is principally under this name intended as a comforter is
   evident from the whole context and the occasion of the promise. It was
   with respect unto the troubles and sorrows of his disciples, with their
   relief therein, that he is promised under this name by our Saviour. "I
   will not," saith he, "leave you orphans," John xiv. 18; -- "Though I go
   away from you, yet I will not leave you in a desolate and disconsolate
   condition." How shall that be prevented in his absence, who was the
   life and spring of all their comforts? Saith he, "I will pray the
   Father, and he shall give you allon parakleton," verse 16; that is,
   "another to be your comforter." So he renews again his promise of
   sending him under this name, because "sorrow had filled their heart"
   upon the apprehension of his departure, chap. xvi. 6, 7. Wherefore, he
   is principally considered as a comforter : and, as we shall see farther
   afterward, this is his principal work, most suited unto his nature, as
   he is the Spirit of peace, love, and joy; for he who is the eternal,
   essential love of the Divine Being, as existing in the distinct persons
   of the Trinity, is most meet to communicate a sense of divine love,
   with delight and joy, unto the souls of believers. Hereby he sets up
   the "kingdom of God" in them, which is "righteousness, and peace, and
   joy in the Holy Ghost," Rom. xiv. 17. And in nothing doth he so
   evidence his presence in the hearts and spirits of any as by the
   disposal of them unto spiritual love and joy; for, "shedding abroad the
   love of, God in our hearts," as chap. v. 5, he produceth a principle
   and frame of divine love in our souls, and fills us with "joy
   unspeakable and full of glory." The attribution, therefore, of this
   name unto him, The Comforter, evidenceth that he performs this work in
   the way of an office.

   (2.) Neither is the signification of an Advocate to be omitted, seeing
   what he doth as such tendeth also to the consolation of the church. And
   we must first observe, that the Holy Spirit is not our advocate with
   God. This belongs alone unto Jesus Christ, and is a part of his office.
   He is said, indeed, to "make intercession for us with groanings that
   cannot be uttered," Rom. viii. 26; but this he doth not immediately, or
   in his own person. He no otherwise "maketh intercession for us" but by
   enabling us to make intercession according unto the mind of God; for to
   make intercession formally is utterly inconsistent with the divine
   nature and his person, who hath no other nature but that which is
   divine. He is, therefore, incapable of being our advocate with God; the
   Lord Christ is so alone, and that on the account of his precedent
   propitiation made for us. But he is an advocate for the church, in,
   with, and against the world. Such an advocate is one that undertaketh
   the protection and defence of another as to any cause wherein he is
   engaged. The cause wherein the disciples of Christ are engaged in and
   against the world is the truth of the gospel, the power and kingdom of
   their Lord and Master. This they testify unto; this is opposed by the
   world; and this, under various forms, appearances, and pretences, is
   that which they suffer reproaches and persecutions for in every
   generation. In this cause the Holy Spirit is their advocate, justifying
   Jesus Christ and the gospel against the world.

   And this he doth three ways:-- [1.] By suggesting unto and furnishing
   the witnesses of Christ with pleas and arguments to the conviction of
   gainsayers. So it is promised that he should do, Matt. x. 18-20, "Ye
   shall be brought before governors and kings for my sake, for a
   testimony against them and the Gentiles. But when they deliver you up,
   take no thought how or what ye shall speak: for it shall be given you
   in that same hour what ye shall speak. For it is not ye that speak, but
   the Spirit of your Father which speaketh in you." They were to be
   "given up," -- that is, delivered up as malefactors, -- unto kings and
   rulers, for their faith in Christ, and the testimony they gave unto
   him. In this condition the best of men are apt to be solicitous about
   their answers, and the plea they are to make in the defence of
   themselves and their cause. Our Saviour, therefore, gives them
   encouragement, not only from the truth and goodness of their cause, but
   also from the ability they should have in pleading for it unto the
   conviction or confusion of their adversaries. And this he tells them
   should come to pass, not by any power or faculty in themselves, but by
   the aid and supply they should receive from this Advocate, who in them
   would speak by them. This was that "mouth and wisdom" which he promised
   unto them, "which all their adversaries should not be able to gainsay
   nor resist," Luke xxi. 15; -- a present supply of courage, boldness,
   and liberty of speech, above and beyond their natural temper and
   abilities, immediately upon their receiving of the Holy Ghost. And
   their very enemies saw the effects of it unto their astonishment. Upon
   the plea they made before the council at Jerusalem, it is said that
   "when they saw the boldness of Peter and John, and perceived that they
   were unlearned and ignorant men, they marvelled," Acts iv. 13. They saw
   their outward condition, that they were poor, and of the meanest of the
   people, yet carried it with courage and boldness before this great
   sanhedrim, with whose authority and unusual appearance in grandeur all
   persons of that sort were wont to be abashed and to tremble at them.
   They found them ignorant and unlearned in that skill and learning which
   the world admired, yet [to] plead their cause unto their confusion.
   They could not, therefore, but discern and acknowledge that there was a
   divine power present with them, which acted them above themselves,
   their state, their natural or acquired abilities. This was the work of
   this Advocate in them, who had undertaken the defence of their cause.
   So when Paul pleaded the same cause before Agrippa and Felix, one of
   them confessed his conviction, and the other trembled in his
   judgment-seat.

   Neither hath he been wanting unto the defence of the same cause, in the
   same manner, in succeeding generations. All the story of the church is
   filled with instances of persons mean in their outward condition,
   timorous by nature, and unaccustomed unto dangers, unlearned and low in
   their natural abilities, who, in the face of rulers and potentates, in
   the sight of prisons, tortures, fires, provided for their destruction,
   have pleaded the cause of the gospel with courage and success, unto the
   astonishment and confusion of their adversaries. Neither shall any
   disciple of Christ in the same case want the like assistance in some
   due measure and proportion, who expects it from him in a way of
   believing, and depends upon it. Examples we have hereof every day in
   persons acted above their own natural temper and abilities, unto their
   own admiration; for being conscious unto themselves of their own fears,
   despondencies, and disabilities, it is a surprisal unto them to find
   how all their fears have disappeared and their minds have been
   enlarged, when they have been called unto trial for their testimony
   unto the gospel. We are, in such cases, to make use of any reason,
   skill, wisdom, or ability of speech which we have, or other honest and
   advantageous circumstances which present themselves unto us, as the
   apostle Paul did on all occasions; but our dependence is to be solely
   on the presence and supplies of our blessed Advocate, who will not
   suffer us to be utterly defective in what is necessary unto the defence
   and justification of our cause.

   [2.] He is the advocate for Christ, the church, and the gospel, in and
   by his communication of spiritual gifts, both extraordinary and
   ordinary, unto them that do believe; for these are things, at least in
   their effects, visible unto the world. Where men are not utterly
   blinded by prejudice, love of sin and of the world, they cannot but
   discern somewhat of a divine power in these supernatural gifts.
   Wherefore, they openly testify unto the divine approbation of the
   gospel, and the faith that is in Christ Jesus. So the apostle confirms
   the truths that he had preached by this argument, that therewith and
   thereby, or in the confirmation of it, the Spirit, as unto the
   communication of gifts, was received, Gal. iii. 2. And herein is he the
   church's advocate, justifying their cause openly and visibly by this
   dispensation of his power towards them and in their behalf. But because
   we have treated separately and at large of the nature and use of these
   spiritual gifts, I shall not here insist on the consideration of them.
   [161]

   [3.] By internal efficacy in the dispensation of the word. Herein also
   is he the advocate of the church against the world, as he is declared,
   John xvi. 8-11, "When he is come, he will reprove the world of sin, and
   of righteousness, and of judgment: of sin, because they believe not on
   me; of righteousness, because I go to my Father, and ye see me no more;
   of judgment, because the prince of this world is judged." That which is
   ascribed unto him with respect unto the world is expressed by the word
   elenxei, -- "he will reprove" or convince. Elencho in the Scripture is
   used variously, Sometimes it is to manifest, or bring forth unto light:
   Eph. v. 13, Ta de panta, elenchomena hupo tou photos, phaneroutai; --
   "For all things that are reproved," or discovered, "are made manifest
   by the light." And it hath the same sense, John iii. 20. Sometimes it
   is to rebuke and reprove: 1 Tim. v. 20, Tous hamartanontas enopion
   panton elenche; -- "Them that sin rebuke before all." So also Rev. iii.
   19; Tit. i. 13. Sometimes it is so to convince as in that to stop the
   mouth of an adversary, that he shall have nothing to answer or reply:
   John viii. 9, Hupo tes suneideseos elenchomenoi; -- "Being convicted by
   their own conscience;" so as, not having a word to reply, they deserted
   their cause. So Tit. i. 9, Tous antilegontas elenchein, -- "To convince
   gainsayers," is explained, verse 11, by epistomizein, "to stop their
   mouth," namely, by the convincing evidence of truth. Elenchos is an
   uncontrollable evidence, or an evident argument, Heb. xi. 1. Wherefore,
   elenchein here is, "by undeniable argument and evidence, so to convince
   the world, or the adversaries of Christ and the gospel, as that they
   shall have nothing to reply." This is the work and duty of an advocate,
   who will absolutely vindicate his client when his cause will bear it.

   And the effect hereof is twofold; for all persons, upon such an
   overpowering conviction, take one of these two ways:-- 1st. They yield
   unto the truth and embrace it, as finding no ground to stand upon in
   its refusal; or, 2dly. They fly out into desperate rage and madness, as
   being obstinate in their hatred against the truth, and destitute of all
   reason to oppose it. An instance of the former way we have in those
   Jews unto whom Peter preached on the day of Pentecost. Reproving and
   convincing of them beyond all contradiction, "they were pricked in
   their heart, and said, Men and brethren, what shall we do?" and
   therewithal came over unto the faith, Acts ii. 37, 41. Of the latter we
   have many instances in the dealing of our Saviour with that people; for
   when he had at any time convinced them, and stopped their mouths as to
   the cause in hand, they called him Beelzebub, cried out that he had a
   devil, took up stones to throw at him, and conspired his death with all
   demonstrations of desperate rage and madness, John viii. 48, 59, x. 20,
   31, 39. So it was in the case of Stephen, and the testimony he gave
   unto Christ, Acts vii. 54-58; and with Paul, Acts xxii. 22, 23, -- an
   instance of bestial rage not to be paralleled in any other case, but in
   this it has often fallen out in the world. And the same effects this
   work of the Holy Ghost, as the advocate of the church, ever had, and
   still hath upon the world. Many, being convicted by him in the
   dispensation of the word, are really humbled and converted unto the
   faith. So God "adds daily to the church such as shall be saved." But
   the generality of the world are enraged by the same work against
   Christ, the gospel, and those by whom it is dispensed. Whilst the word
   is preached in a formal manner, the world is well enough contented that
   it should have a quiet passage among them; but where-ever the Holy
   Ghost puts forth a convincing efficacy in the dispensation of it, the
   world is enraged by it: which is no less an evidence of the power of
   their conviction than the other is of a better success.

   The subject-matter concerning which the Holy Ghost manageth his plea by
   the word against the world, as the advocate of the church, is referred
   unto the three heads of "sin, righteousness, and judgment," John xvi.
   8, the especial nature of them being declared, verses 9-11.

   (1st.) What sin it is in particular that the Holy Spirit shall so plead
   with the world about, and convince them of, is declared verse 9, "Of
   sin, because they believe not on me." There are many sins whereof men
   may be convinced by the light of nature, Rom. ii. 14, 15, more that
   they are reproved for by the letter of the law; and it is the work of
   the Spirit also in general to make these convictions effectual: but
   these belong not unto the cause which he hath to plead for the church
   against the world, nor is that such as any can Be brought unto
   conviction about by the light of nature or sentence of the law, but it
   is the work of the Spirit alone by the gospel; and this, in the first
   place, is unbelief, particularly not believing in Jesus Christ as the
   Son of God, the promised Messiah and Saviour of the world. This he
   testified concerning himself, this his works evinced him to be, and
   this both Moses and the prophets bare witness unto. Hereon he tells the
   Jews, that if they believed not that he was he, -- that is, the Son of
   God, the Messiah and Saviour of the world, -- "they should die in their
   sins," John viii. 21, 24. But in this unbelief, in this rejection of
   Christ, the Jews and the rest of the world justified themselves, and
   not only so, but despised and persecuted them who believed in him. This
   was the fundamental difference between believers and the world, the
   head of that cause wherein they were rejected by it as foolish and
   condemned as impious. And herein was the Holy Ghost their advocate; for
   he did by such undeniable evidences, arguments, and testimonies,
   convince the world of the truth and glory of Christ, and of the sin of
   unbelief, that they were everywhere either converted or enraged
   thereby. So some of them, upon this conviction, "gladly received the
   word, and were baptized," Acts ii. 41. Others, upon the preaching of
   the same truth by the apostles, "were cut to the heart, and took
   counsel to slay them," chap. v. 33. In this work he still continueth.
   And it is an act of the same kind whereby he yet in particular
   convinceth any of the sin of unbelief, which cannot be done but by the
   effectual internal operation of his power.

   (2dly.) He thus convinceth the world of righteousness: John xvi. 10,
   "Of righteousness, because I go to my Father, and ye see me no more."
   Both the personal righteousness of Christ and the righteousness of his
   office are intended; for concerning both these the church hath a
   contest with the world, and they belong unto that cause wherein the
   Holy Spirit is their advocate. Christ was looked on by the world as an
   evil-doer; accused to be a glutton, a wine-bibber, a seditious person,
   a seducer, a blasphemer, a malefactor, in every kind; -- whence his
   disciples were both despised and destroyed for believing in such an
   one; and it is not to be declared how they were scorned and reproached,
   and what they suffered on this account. In the meantime, they pleaded
   and gave testimony unto his righteousness, -- that "he did no sin,
   neither was guile found in his mouth;" that "he fulfilled all
   righteousness," and was the "Holy One" of God. And herein was the Holy
   Ghost their advocate, convincing the world principally by this
   argument, that after all he did and suffered in this world, as the
   highest evidence imaginable of God's approbation of him and what he
   did, he was gone to the Father, or assumed up into glory. The poor
   blind man whose eyes were opened by him pleaded this as a forcible
   argument against the Jews, that he was no sinner, in that God heard him
   so as that he had opened his eyes; whose evidence and conviction they
   could not bear, but it; turned them into rage and madness, John ix.
   30-34. How much more glorious and effectual must this evidence needs be
   of his righteousness and holiness, and of God's approbation of him,
   that after all he did in this world, he went unto his Father, and was
   taken up into glory! for such is the meaning of these words, "Ye shall
   see me no more;" that is, "There shall be an end put unto my state of
   humiliation, and of my converse with you in this world, because I am to
   enter into my glory." That the Lord Christ then went unto his Father,
   that he was so gloriously exalted, undeniable testimony was given by
   the Holy Ghost, unto the conviction of the world. So this argument is
   pleaded by Peter, Acts ii. 33. This is enough to stop the mouths of all
   the world in this cause, that he sent the Holy Ghost from the Father to
   communicate spiritual gifts of all sorts unto his disciples; and there
   could be no higher evidence of his acceptance, power, and glory with
   him; and the same testimony he still continueth, in the communication
   of ordinary gifts in the ministry of the gospel. Respect also may be
   had (which sense I would not exclude) unto the righteousness of his
   office. There ever was a great contest about the righteousness of the
   world. This the Gentiles looked after by the light of nature, and the
   Jews by the works of the law. In this state the Lord Christ is proposed
   as the "Lord our righteousness," as he who was to "bring in," and had
   brought in, "everlasting righteousness," Dan. ix. 24, being "the end of
   the law for righteousness to every one that believeth," Rom. x. 4. This
   the Gentiles rejected as folly, -- Christ crucified was "foolishness"
   unto them; and to the Jews it was a "stumbling-block," as that which
   everted the whole law; and, generally, they all concluded that he could
   not save himself, and therefore it was not probable that others should
   be saved by him. But herein also is the Holy Spirit the advocate of the
   church; for, in the dispensation of the word, he so convinceth men of
   an impossibility for them to attain a righteousness of their own, as
   that they must either submit to the righteousness of God in Christ or
   die in their sins.

   (3dly.) He "convinceth the world of judgment, because the prince of
   this world is judged." Christ himself was judged and condemned by the
   world. In that judgment Satan, the prince of this world, had the
   principal hand; for it was effected in the hour and under the power of
   darkness. And no doubt but he hoped that he had carried his cause when
   he had prevailed to have the Lord Christ publicly judged and condemned.
   And this judgment the world sought by all means to justify and make
   good. But the whole of it is called over again by the Holy Ghost,
   pleading in the cause and for the faith of the church; and he doth it
   so effectually as that the judgment is turned on Satan himself.
   Judgment, with unavoidable conviction, passed on all that superstition,
   idolatry, and wickedness, which he had fired the world withal. And
   whereas he had borne himself, under various marks, shades, and
   pretences, to be "the god of this world," the supreme ruler over all,
   and accordingly was worshipped all the world over, he is now by the
   gospel laid open and manifested to be an accursed apostate, a murderer,
   and the great enemy of mankind.

   Wherefore, taking the name Paracletus in this sense for an advocate, it
   is proper unto the Holy Ghost in some part of his work in and towards
   the church. And whensoever we are called to bear witness unto Christ
   and the gospel, we abandon our strength and betray our cause if we do
   not use all means appointed of God unto that end to engage him in our
   assistance.

   But it is as a comforter that he is chiefly promised unto us, and as
   such is he expressed unto the church by this name.

   Fourthly, That he hath a peculiar work committed unto him, suitable
   unto this mission or commission and name, is that which will appear in
   the declaration of the particulars wherein it doth consist. For the
   present we only assert, in general, that his work it is to support,
   cherish, relieve, and comfort the church, in all trials and distresses;
   and this is all that we intend when we say that it is his office so to
   do.
     __________________________________________________________________

   [161] See the following treaties in this volume. -- Ed.
     __________________________________________________________________

Chapter II.

   General adjuncts or properties of the office of a comforter, as
   exercised by the Holy Spirit.

   To evidence yet farther the nature of this office and work, we may
   consider and inquire into the general adjuncts of it, as exercised by
   the Holy Spirit; and they are four:--

   First, Infinite condescension. This is among those mysteries of the
   divine dispensation which we may admire but cannot comprehend; and it
   is the property of faith alone to act and live upon incomprehensible
   objects. What reason cannot comprehend it will neglect, as that which
   it hath no concernment in nor can have benefit by. Faith is most
   satisfied and cherished with what is infinite and inconceivable, as
   resting absolutely in divine revelation. Such is this condescension of
   the Holy Ghost. He is by nature "over all, God blessed for ever;" and
   it is a condescension in the divine excellency to concern itself in a
   particular manner in any creature whatever. God "humbleth himself to
   behold the things that are in heaven, and in the earth," Ps. cxiii. 5,
   6; how much more doth he do so in submitting himself unto the discharge
   of an office in the behalf of poor worms here below!

   This, I confess, is most astonishing, and attended with the most
   incomprehensible rays of divine wisdom and goodness in the
   condescension of the Son; for he carried the term of it unto the lowest
   and most abject condition that a rational, intelligent nature is
   capable of. So is it represented by the apostle, Phil. ii. 6-8: for he
   not only took our nature into personal union with himself, but became
   in it, in his outward condition, as a servant, yea, as a worm and no
   man, a reproach of men, and despised of the people; and became subject
   to death, the ignominious, shameful death of the cross. Hence this
   dispensation of God was filled up with infinite wisdom, goodness, and
   grace. How this exinanition of the Son of God was compensated with the
   glory that did ensue, we shall rejoice in the contemplation of unto all
   eternity. And then shall the character of all divine excellencies be
   more gloriously conspicuous on this condescension of the Son of God
   than ever they were on the works of the whole creation, when this
   goodly fabric of heaven and earth was brought, by divine power and
   wisdom, through darkness and confusion, out of nothing.

   The condescension of the Holy Spirit unto his work and office is not,
   indeed, of the same kind, as to the "terminus ad quem," or the object
   of it. He assumes not our nature, he exposeth not himself unto the
   injuries of an outward state and condition; but yet it is such as is
   more to be the object of our faith in adoration than of our reason in
   disquisition. Consider the thing in itself: how one person in the holy
   Trinity, subsisting in the unity of the same divine nature, should
   undertake to execute the love and grace of the other persons, and in
   their names, -- what do we understand of it? This holy economy, in the
   distinct and subordinate actings of the divine persons in these
   external works, is known only unto, is understood only by, themselves.
   Our wisdom it is to acquiesce in express divine revelation. Nor have
   they scarcely more dangerously erred by whom these things are denied,
   than those have done who, by a proud and conceited subtilty of mind,
   pretend unto a conception of them, which they express in words and
   terms, as they say, "precise and accurate;" indeed, foolish and
   curious, whether of other men's coining or their own finding out. Faith
   keeps the soul at a holy distance from these infinite depths of the
   divine wisdom, where it profits more by reverence and holy fear than
   any can do by their utmost attempt to draw nigh unto that inaccessible
   light wherein these glories of the divine nature do dwell.

   But we may more steadily consider this condescension with respect unto
   its object: the Holy Spirit thereby becomes a comforter unto us, poor,
   miserable worms of the earth. And what heart can conceive the glory of
   this grace? what tongue can express it? Especially will its eminency
   appear if we consider the ways and means whereby he doth so comfort us,
   and the opposition from us which he meets withal therein; whereof we
   must treat afterward.

   Secondly, Unspeakable love accompanieth the susception and discharge of
   this office, and that working by tenderness and compassion. The Holy
   Spirit is said to be the divine, eternal, mutual love of the Father and
   the Son. And although I know that much wariness is to be used in the
   declaration of these mysteries, nor are expressions concerning them to
   be ventured on not warranted by the letter of the Scripture, yet I
   judge that this notion doth excellently express, if not the distinct
   manner of subsistence, yet the mutual, internal operation of the
   persons of the blessed Trinity; for we have no term for, nor notion of,
   that ineffable complacence and eternal rest which is therein beyond
   this of love. Hence it is said that "God is love," 1 John iv. 8, 16. It
   doth not seem to be an essential property of the nature of God only
   that the apostle doth intend, for it is proposed unto us as a motive
   unto mutual love among ourselves, and this consists not simply in the
   habit or affection of love, but in the actings of it in all its fruits
   and duties: for so is God love, as that the internal actings of the
   holy persons, which are in and by the Spirit, are all the ineffable
   actings of love, wherein the nature of the Holy Spirit is expressed
   unto us. The apostle prays for the presence of the Spirit with the
   Corinthians under the name of the "God of love and peace," 2 Epist.
   xiii. 11. And the communication of the whole love of God unto us is
   committed unto the Spirit; for "the love of God is shed abroad in our
   hearts by the Holy Ghost which is given unto us," Rom. v. 5. And hence
   the same apostle distinctly mentioneth the love of the Spirit,
   conjoining it with all the effects of the mediation of Christ: chap.
   xv. 30, "I beseech you, brethren, for the Lord Jesus Christ's sake, and
   for the love of the Spirit;" -- "I do so on the account of the respect
   you have unto Christ, and all that he hath done for you; which is a
   motive irresistible unto believers. I do it also for the love of the
   Spirit; all that love which he acts and communicates unto you."
   Wherefore, in all the actings of the Holy Ghost towards us, and
   especially in this of his susception of an office in the behalf of the
   church, which is the foundation of them all, his love is principally to
   be considered, and that he chooseth this way of acting and working
   towards us to express his peculiar, personal character, as he is the
   eternal love of the Father and the Son And among all his actings
   towards us, which are all acts of love, this is most conspicuous in
   those wherein he is a comforter.

   Wherefore, because this is of great use unto us, as that which ought to
   have, and which will have, if duly apprehended, a great influence on
   our faith and obedience, and is, moreover, the spring of all the
   consolations we receive by and from him, we shall give a little
   evidence unto it, -- namely, that the love of the Spirit is principally
   to be considered in this office and the discharge of it: for whatever
   good we receive from any one, whatever benefit or present relief we
   have thereby, we can receive no comfort or consolation in it unless we
   are persuaded that it proceeds from love; and what doth so, be it never
   so small, hath refreshment and satisfaction in it unto every ingenuous
   nature. It is love alone that is the salt of every kindness or benefit,
   and which takes out of it every thing that may be noxious or hurtful.
   Without an apprehension hereof and satisfaction herein, multiplied
   beneficial effects produce no internal satisfaction in them that do
   receive them, nor put any real engagement on their minds, Prov. xxiii.
   6-8. It is, therefore, of concernment unto us to secure this ground of
   all our consolation, in the full assurance of faith that there was
   infinite love in the susception of this office by the Holy Ghost. And
   it is evident that so it was, --

   1. From the nature of the work itself; for the consolation or
   comforting of any who stand in need thereof is an immediate effect of
   love, with its inseparable properties of pity and compassion.
   Especially it must be so where no advantage redounds unto the
   comforter, but the whole of what is done respects entirely the good and
   relief of them that are comforted; for what other affection of mind can
   be the principle hereof, from whence it may proceed? Persons may be
   relieved under oppression by justice, under want by bounty, but to
   comfort and refresh the minds of any is a peculiar act of sincere love
   and compassion: so, therefore, must this work of the Holy Ghost be
   esteemed to be. I do not intend only that his love is eminent and
   discernible in it, but that it proceeds solely from love. And without a
   faith hereof we cannot have the benefit of this divine dispensation,
   nor will any comforts that we receive be firm or stable; but when this
   is once graciously fixed in our minds, that there is not one drop of
   comfort or spiritual refreshment administered by the Holy Ghost, but
   that it proceeds from his infinite love, then are they disposed into
   that frame which is needful to comply with him in his operations. And,
   in particular, all the acts wherein the discharge of this office doth
   consist are all of them acts of the highest love, of that which is
   infinite, as we shall see in the consideration of them.

   2. The manner of the performance of this work is so expressed as to
   evince and expressly demonstrate that it is a work of love. So is it
   declared where he is promised unto the church for this work: Isa. lxvi.
   13, "As one whom his mother comforteth, so will I comfort you; and ye
   shall be comforted in Jerusalem." He whom his mother comforteth is
   supposed to be in some kind of distress; nor, indeed, is there any, of
   any kind, that may befall a child, whose mother is kind and tender, but
   she will be ready to administer unto him all the consolation that she
   is able. And how, or in what manner, will such a mother discharge this
   duty, it is better conceived than it can be expressed. We are not, in
   things natural, able to take in a conception of greater love, care, and
   tenderness, than is in a tender mother who comforts her children in
   distress. And hereby doth the prophet graphically represent unto our
   minds the manner whereby the Holy Ghost dischargeth this office towards
   us. Neither can a child contract greater guilt, or manifest a more
   depraved habit of mind, than to be regardless of the affection of a
   mother endeavouring its consolation. Such children may, indeed,
   sometimes, through the bitterness of their spirits, by their pains and
   distempers, be surprised into frowardness, and a present regardlessness
   of the mother's kindness and compassion, which she knows full well how
   to bear withal; but if they continue to have no sense of it, if it make
   no impression upon them, they are of a profligate constitution. And so
   it may be sometimes with believers; they may, by surprisals into
   spiritual frowardness, by weakness, by unaccountable despondencies, be
   regardless of divine influences of consolation; -- but all these things
   the great Comforter will bear with and overcome. See Isa. lvii. 15-19,
   "Thus saith the high and lofty One that inhabiteth eternity, whose name
   is Holy; I dwell in the high and holy place, with him also that is of a
   contrite and humble spirit, to revive the spirit of the humble, and to
   revive the heart of the contrite ones. For I will not contend for ever,
   neither will I be always wroth: for the spirit should fail before me,
   and the souls which I have made. For the iniquity of his covetousness
   was I wroth, and smote him: I hid me, and was wroth, and he went on
   frowardly in the way of his heart. I have seen his ways, and will heal
   him: I will lead him also, and restore comforts unto him and to his
   mourners. I create the fruit of the lips; Peace, peace to him that is
   far off, and to him that is near, saith the Lord; and I will heal him."
   When persons are under sorrows and disconsolations upon the account of
   pain and sickness, or the like, in a design of comfort towards them, it
   will yet be needful sometimes to make use of means and remedies that
   may be painful and vexatious; and these may be apt to irritate and
   provoke poor, wayward patients. Yet is not a mother discouraged hereby,
   but proceeds on in her way until the cure be effected and consolation
   administered. So doth God by his Spirit deal with his church. His
   design is "to revive the spirit of the humble, and to revive the heart
   of the contrite ones," verse 15; and he gives this reason of it, --
   namely, that if he should not act in infinite love and condescension
   towards them, but deal with them after their deservings, they would
   utterly be consumed, "the spirit would fail before him, and the souls
   which he hath made," verse 16. However, in the pursuit of this work, he
   must use some sharp remedies, that were needful for the curing of their
   distempers and for their spiritual recovery. Because of their iniquity,
   "the iniquity of their covetousness," which was the principal disease
   they laboured under, "he was wroth and smote them, and hid his face
   from them," because his so doing was necessary to their cure, verse 17.
   And how do they behave themselves under this dealing of God with them?
   They grow peevish and froward under his hand, choosing rather to
   continue in their disease than to be thus healed by him: "They went on
   frowardly in the way of their hearts," verse 17. How, therefore, doth
   this Holy Comforter now deal with them? Doth he give them up unto their
   frowardness? doth he leave and forsake them under their distemper? No;
   a tender mother will not so deal with her children. He manageth his
   work with such infinite love, tenderness, and compassion, as that he
   will overcome all their frowardness, and ceases not until he hath
   effectually administered consolation unto them: Verse 18, "I have
   seen," saith he, all these "his ways," all his frowardness and
   miscarriages, and yet, saith he, "I will heal him;" -- "I will not for
   all this be diverted from my work and the pursuit of my design; before
   I have done, I will lead him into a right frame, and restore comforts
   unto him.' And that there may be no failure herein, I will do it by a
   creating act of power:" Verse 19, "I create the fruit of the lips;
   Peace, peace." This is the method of the Holy Ghost in administering
   consolation unto the church, by openly evidencing that love and
   compassion from whence it doth proceed. And without this method should
   no one soul be ever spiritually refreshed under its dejections; for we
   are apt to behave ourselves frowardly, more or less, under the work of
   the Holy Ghost towards us. Infinite love and compassion alone, working
   by patience and long-suffering, can carry it on unto perfection. But if
   we are not only froward under particular occasions, temptations, and
   surprisals, clouding our present view of the Holy Spirit in his work,
   but are also habitually careless and negligent about it, and do never
   labour to come into satisfaction in it, but always indulge unto the
   peevishness and frowardness of unbelief, it argues a most depraved,
   unthankful frame of heart, wherein the soul of God cannot be well
   pleased.

   3. It is an evidence that his work proceedeth from and is wholly
   managed in love, in that we are cautioned not to grieve him, Eph. iv.
   30. And a double evidence of the greatness of his love is herein
   tendered unto us in that caution:-- (1.) In that those alone are
   subject to be grieved by us who act in love towards us. If we comply
   not with the will and rule of others, they may be provoked, vexed,
   instigated unto wrath against us; but those alone who love us are
   grieved at our miscarriages. A severe schoolmaster may be more provoked
   with the fault of his scholar than the father is, but the father is
   grieved with it when the other is not. Whereas, therefore, the Holy
   Spirit is not subject or liable unto the affection of grief as it is a
   passion in us, we are cautioned not to grieve him, namely, to teach us
   with what love and compassion, with what tenderness and holy delight,
   he performs his work in us and towards us. (2.) It is so in that he
   hath undertaken the work of comforting them who are so apt and prone to
   grieve him, as for the most part we are. The great work of the Lord
   Christ was to die for us; but that which puts an eminence on his love
   is, that he died for us whilst we were yet his enemies, sinners, and
   ungodly, Rom. v. 6-10. And as the work of the Holy Ghost is to comfort
   us, so a luster is put upon it by this, that he comforts those who are
   very prone to grieve himself; for although, it may be, we will not,
   through a peculiar affection, hurt, molest, or grieve them again by
   whom we are grieved, yet who is it that will set himself to comfort
   those that grieve him, and that when so they do? But even herein the
   Holy Ghost commendeth his love unto us, that even whilst we grieve him,
   by his consolations he recovers us from those ways wherewith he is
   grieved.

   This, therefore, is to be fixed as an important principle in this part
   of the mystery of God, that the principal foundation of the susception
   of this office of a comforter by the Holy Spirit is his own peculiar
   and ineffable love: for both the efficacy of our consolation and the
   life of our obedience do depend hereon; for when we know that every
   acting of the Spirit of God towards us, every gracious impression from
   him on our understandings, wills, or affections, are all of them in
   pursuit of that infinite peculiar love whence it was that he took upon
   him the office of a comforter, they cannot but all of them influence
   our hearts with spiritual refreshment. And when faith is defective in
   this matter, so that it doth not exercise itself in the consideration
   of this love of the Holy Ghost, we shall never arrive unto solid,
   abiding, strong consolation. And as for those by whom all these things
   are despised and derided, it is no strait unto me whether I should
   renounce the gospel or reject them from an interest in Christianity,
   for the approbation of both is inconsistent. Moreover, it is evident
   how great a motive hence ariseth unto cheerful, watchful, universal
   obedience; for all the actings of sin or unbelief in us are, in the
   first place, reactions unto those of the Holy Ghost in us and upon us.
   By them is he resisted in his persuasions, quenched in his motions, and
   himself grieved. If there be any holy ingenuity in us, it will excite a
   vigilant diligence not to be overtaken with such wickednesses against
   unspeakable love. He will walk both safely and fruitfully whose soul is
   kept under a sense of the love of the Holy Spirit herein.

   Thirdly, Infinite power is also needful unto, and accordingly evident
   in, the discharge of this office. This we have fixed, that the Holy
   Ghost is, and ever was, the comforter of the church. Whatever,
   therefore, is spoken thereof belongs peculiarly unto him. And it is
   expressed as proceeding from and accompanied with infinite power; as
   also, the consideration of persons and things declares it necessary
   that so it should be. Thus we have the church's complaint in a deep
   disconsolation: "My way is hid from the Lord, and my judgment is passed
   over from my God," Isa. xl. 27. It is not so much her affliction and
   miseries, as an apprehension that God regardeth her not therein, which
   causeth her dejection. And when this is added unto any pressing
   trouble, whether internal or external, it doth fully constitute a state
   of spiritual disconsolation; for when faith can take a prospect of the
   love, care, and concernment of God in us and our condition, however
   grievous things may be at present unto us, yet can we not be
   comfortless. And what is it that, in the consolation which God
   intendeth his church, he would have them to consider in himself, as an
   assured ground of relief and refreshment? This he declares himself in
   the following verses: Verses 28-31, "Hast thou not known? hast thou not
   heard, that the everlasting God, the Lord, the Creator of the ends of
   the earth, fainteth not, neither is weary?" etc. The church seemeth not
   at all to doubt of his power, but of his love, care, and faithfulness
   towards her. But it is his infinite power that he chooseth first to
   satisfy her in, as that which all his actings towards her were founded
   in and resolved into; without a due consideration whereof all that
   otherwise could be expected would not yield her relief. And this being
   fixed on their minds, he next proposeth unto them his infinite
   understanding and wisdom: "There is no searching of his understanding."
   Conceive aright of his infinite power, and then leave things unto his
   sovereign, unsearchable wisdom for the management of them, as to ways
   degrees, times and seasons. An apprehension of want of love and care in
   God towards them was that which immediately caused their
   disconsolation; but the ground of it was in their unbelief of his
   infinite power and wisdom. Wherefore, in the work of the Holy Ghost for
   the comforting of the church, his infinite power is peculiarly to be
   considered. So the apostle proposeth it unto the weakest believers for
   their supportment, and as that which should assure them of the victory
   in their conflict, that "greater is he that is in them than he that is
   in the world," 1 John iv. 4. That Holy Spirit which is bestowed on them
   and dwelleth in them is greater, more able and powerful, than Satan,
   that attempts their ruin in and by the world, seeing he is of power
   omnipotent. Thoughts of our disconsolation arise from the impressions
   that Satan makes upon our minds and consciences, by sin, temptation,
   and persecution; for we find not in ourselves such an ability of
   resistance as from whence we may have an assurance of a conquest.
   "This," saith the apostle, "you are to expect from the power of the
   Holy Spirit, which is infinitely above whatever Satan hath to make
   opposition unto you, or to bring any disconsolation on you. This will
   cast out all that fear which hath torment accompanying of it." And
   however this may be disregarded by them who are filled with an
   apprehension of their own self-sufficiency, as unto all the ends of
   their living and obedience unto God, as likewise that they have a
   never-failing spring of rational considerations about them, able to
   administer all necessary relief and comfort at all times; yet those who
   are really sensible of their own condition and that of other believers,
   if they understand what it is to be comforted with the "consolations of
   God," and how remote they are from those delusions which men embrace
   under the name of their "rational considerations," will grant that the
   faith of infinite power is requisite unto any solid spiritual comfort:
   for, --

   1. Who can declare the dejections, sorrows, fears, despondencies, and
   discouragements that believers are obnoxious unto, in the great variety
   of their natures, causes, effects, and occasions? What relief can be
   suited unto them but what is an emanation from infinite power? Yea,
   such is the spiritual frame and constitution of their souls, as that
   they will ofttimes reject all means of comfort that are not
   communicated by an almighty efficacy. Hence God "creates the fruit of
   the lips, Peace, peace," Isa. lvii. 19; produceth peace in the souls of
   men by a creating act of his power, and directs us, in the place before
   mentioned, to look for it only from the infinite excellency of his
   nature. None, therefore, was meet for this work of being the church's
   comforter but the Spirit of God alone. He only, by his almighty power,
   can remove all their fears, and support them under all their
   dejections, in all that variety wherewith they are attempted and
   exercised. Nothing but omnipotence itself is suited to obviate those
   innumerable disconsolations that we are obnoxious unto. And those whose
   souls are pressed in earnest with them, and are driven from all the
   reliefs which not only carnal security and stout-heartedness in
   adversity do offer, but also from all those lawful diversions which the
   world can administer, will understand that true consolation is an act
   of the exceeding greatness of the power of God, and without which it
   will not be wrought.

   2. The means and causes of their disconsolation direct unto the same
   spring of their comfort. Whatever the power of hell, of sin,. and the
   world, separately or in conjunction, can effect, it is all levelled
   against the peace and comfort of believers. Of how great force and
   efficacy they are in their attempts to disturb and ruin them, by what
   various ways and means they work unto that end, would require great
   enlargement of discourse to declare; and yet when we have used our
   utmost diligence in an inquiry after them, we shall come short of a
   full investigation of them, yea, it may be, of what many individual
   persons find in their own experience. Wherefore, with respect unto one
   cause and principle of disconsolation, God declares that it is he who
   comforteth his people: Isa. li. 12-15, "I, even I, am he that
   comforteth you: who art thou, that thou shouldest be afraid of a man
   that shall die, and of the son of man which shall be made as grass; and
   forgettest the Lord thy maker, that hath stretched forth the heavens,
   and laid the foundations of the earth; and hast feared continually
   every day because of the fury of the oppressor, as if he were ready to
   destroy? and where is the fury of the oppressor? The captive exile
   hasteneth that he may be loosed, and that he should not die in the pit,
   nor that his bread should fail. But I am the Lord thy God, that divided
   the sea, whose waves roared: The Lord of hosts is his name." He sees it
   necessary to declare his infinite power, and to express in sundry
   instances the effects thereof.

   Wherefore, if we take a view of what is the state and condition of the
   church in itself and in the world; how weak is the faith of most
   believers; how great their fears; how many their discouragements; as
   also with how great temptations, calamities, oppositions, persecutions,
   they are exercised; how vigorously and sharply these things are set on
   upon their spirits, according unto all advantages, inward and outward,
   that their spiritual adversaries can lay hold upon, -- it will be
   manifest how necessary it was that their consolation should be
   intrusted with Him with whom infinite power doth always dwell. And if
   our own inward or outward peace seem to abate of the necessity of this
   consideration, it may not be amiss, by the exercise of faith herein, to
   lay in provision for the future, seeing we know not what may befall us
   in the world. And should we live to see the church in storms, as who
   knows but we may, our principal supportment will be, that our Comforter
   is of almighty power, wonderful in counsel, and excellent in operation.

   Fourthly, This dispensation of the Spirit is unchangeable. Unto
   whomsoever he is given as a comforter, he abides with them for ever.
   This our Saviour expressly declares in the first promise he made of
   sending him as a comforter, in a peculiar manner: John xiv. 16, "I will
   pray the Father, and he shall give you another comforter, that he may
   abide with you for ever." The moment of this promise lieth in his
   unchangeable continuance with the church. There was, indeed, a present
   occasion rendering necessary this declaration of the unchangeableness
   of his abode; for in all this discourse our Saviour was preparing the
   hearts of his disciples for his departure from them, which was now at
   hand. And whereas he lays the whole of the relief which in that case he
   would afford unto them upon his sending of the Holy Ghost, he takes
   care not only to prevent an objection which might arise in their minds
   about this dispensation of the Spirit, but also in so doing to secure
   the faith and consolation of the church in all ages; for as he himself,
   who had been their immediate, visible comforter during the whole time
   of his ministry among them, was now departing from them, and that so as
   that "the heaven was to receive him until the times of restitution of
   all things," they might be apt to fear that this comforter who was now
   promised unto them might continue also only for a season, whereby they
   should be reduced unto a new loss and sorrow. To assure their minds
   herein, our Lord Jesus Christ lets them know that this other comforter
   should not only always continue with them, unto the end of their lives,
   work, and ministry, but abide with the church absolutely unto the
   consummation of all things. He is now given in an eternal and
   unchangeable covenant, Isa. lix. 21; and he can no more depart from the
   church than the everlasting sure covenant of God can be abolished.

   But it may be objected by such as really inquire into the promises of
   Christ, and after their accomplishment, for the establishment of their
   faith, whence it is, that if the Comforter abide always with the
   church, so great a number of believers do in all ages spend, it may be,
   the greatest part of their lives in troubles and disconsolation, having
   no experience of the presence of the Holy Ghost with them as a
   comforter. But this objection is not of force to weaken our faith as
   unto the accomplishment of this promise; for, --

   1. There is in the promise itself a supposition of troubles and
   disconsolations thereon to befall the church in all ages; for with
   respect unto them it is that the Comforter is promised to be sent. And
   they do but dream who fancy such a state of the church in this world as
   wherein it should be accompanied with such an assurance of all inward
   and outward satisfaction as scarce to stand in need of this office or
   work of the Holy Ghost; yea, the promise of his abiding with us for
   ever as a comforter is an infallible prediction that believers in all
   ages shall meet with troubles, sorrows, and disconsolation.

   2. The accomplishment of Christ's promise doth not depend as to its
   truth upon our experience, at least not on what men sensibly feel in
   themselves under their distresses, much less on what they express with
   some mixture of unbelief. So we observed before, from that place of the
   prophet concerning the church, Isa. xl. 27, that "her way was hidden
   from the Lord, and her judgment passed over from her God;" as she
   complained also, "The Lord hath forsaken me, and my Lord hath forgotten
   me," chap. xlix. 14. But yet in both places God convinceth her of her
   mistake, and that indeed her complaint was but a fruit of unbelief; and
   so it is usual in great distresses, when persons are so swallowed up
   with sorrow or overwhelmed with anguish that they are not sensible of
   the work of the Holy Ghost in their consolation.

   3. He is a comforter unto all believers at all times, and on all
   occasions wherein they really stand in need of spiritual consolation.
   But yet if we intend to have experience of his work herein, to have the
   advantage of it or benefit by it, there are sundry things required of
   ourselves in a way of duty. If we are negligent herein, it is no wonder
   if we are at a loss for those comforts which he is willing to
   administer. Unless we understand aright the nature of spiritual
   consolations, and value them both as sufficient and satisfactory, we
   are not like to enjoy them, at least not to be made sensible of them.
   Many under their troubles suppose there is no comfort but in their
   removal, and know not of any relief in their sorrows but in the taking
   away of their cause. At best they value any outward relief before
   internal supports and refreshments. Such persons can never receive the
   consolation of the Holy Spirit unto any refreshing experience. To look
   for all our comforts from him, to value those things wherein his
   consolations do consist above all earthly enjoyments, to wait upon him
   in the use of all means for the receiving of his influences of love and
   grace, to be fervent in prayer for his presence with us and the
   manifestation of his grace, are required in all those towards whom he
   dischargeth this office. And whilst we are found in these ways of holy
   obedience and dependence, we shall find him a comforter, and that
   forever.

   These things are observable in the office of the Holy Ghost, in
   general, as he is the comforter of the church, and [in] the manner of
   his discharge thereof. What is farther considerable unto the guidance
   of our faith, and the participation of consolation with respect
   hereunto, will be evident in the declaration of the particulars that
   belong thereunto.
     __________________________________________________________________

Chapter III.

   Unto whom the Holy Spirit is promised and given as a comforter, or the
   object of his acting in this office.

   We have considered the promise of Christ to send the Holy Spirit to be
   the comforter of the church, and unto that end to abide with them
   forever. The nature also of that office and work, in general, which
   hereon he undertakes and dischargeth, with the properties of them, have
   been declared. Our next inquiry is, unto whom this promise is made, and
   towards whom it is infallibly fulfilled. How and unto what ends, in
   what order, as unto his effects and operations, the Holy Spirit is
   promised unto any persons and received by them, hath been already
   declared in our former discourses, book iv. chap. iii. [162] We shall,
   therefore, here only declare in particular whom he is promised unto and
   received by as a comforter; and this is to all, and only unto,
   believers, -- those who are actually so. All his operations required
   unto the making of them so to be are antecedent hereunto; for the
   promise of him unto this end, wherever it is recorded, is made directly
   unto them, and unto them it is confined. Immediately it was given unto
   the apostles, but it was not given unto them as apostles, but as
   believers and disciples of Christ, with a particular respect unto the
   difficulties and causes of disconsolation which they were under or
   should meet withal upon the account of their being so. See the promises
   unto this purpose expressly, John xiv. 16, 17, 26, xv. 26, xvi. 7, 8.
   And it is declared withal that the world, which in that place is
   opposed unto them that do believe, cannot receive him, chap. xiv. 17.
   Other effectual operations he hath upon the world, for their conviction
   and the conversion of many of them; but as a Spirit of consolation he
   is neither promised unto them nor can they receive him, until other
   gracious acts of his have passed on their souls. Besides, we shall see
   that all his actings and effects as a comforter are confined unto them
   that believe, and do all suppose saving faith as antecedent unto them.

   And this is the great fundamental privilege of true believers, whereby,
   through the grace of our Lord Jesus Christ, they are exalted above all
   other persons in this world. And this will the more evidently appear
   when we shall consider those especial operations, acts, and effects,
   whereby consolation is administered unto them. That the life of man is
   the subject of innumerable troubles is made evident and uncontrollable
   by catholic experience. That "man is born to trouble as the sparks fly
   upward," has been the constant acknowledgment of all that have been
   wise in all ages. And those who have designed to drown the sense of
   them in security and sensuality of life have been ever looked on as
   greatly exorbitant from the principles of nature and dictates of
   reason, voluntarily degenerating into the condition of creatures
   brutish and irrational. Others, who will not forego the privilege of
   their being, have always made it a principal inquiry how or whence they
   might take and receive relief and comfort for their supportment against
   their unavoidable troubles, sorrows, and disconsolation; yea, it is
   natural and necessary unto all men so to do. All men cannot but seek
   after rest and peace, not only out of choice but instinct of nature,
   trouble and sorrow being diametrically contrary unto it in its being,
   and tending unto its dissolution. Wherefore, they all naturally seek
   for consolation: Hence the best and most useful part of the old
   philosophy consisted in the prescription of the ways and means of
   comforting and supporting the minds of men against things noxious and
   grievous to nature, with the sorrows which ensue thereon; and the
   topics they had found out unto this purpose were not to be despised
   where men are destitute of spiritual light and supernatural revelation.
   Neither did the wisdom or reason of man ever arise unto any thing more
   useful in this world than to discover any rational considerations that
   might allay the sorrows or relieve the minds of them that are
   disconsolate: for things that are really grievous unto the generality
   of mankind do outweigh all the real satisfaction which this life and
   world can afford; and to place either satisfaction or relief in the
   pursuit of sensual lusts is brutish. But yet what did all the spring
   and well-heads of rational and philosophical consolation rise unto?
   what refreshment did their streams afford? The utmost they attained
   unto was but to confirm and make obstinate the minds of men in a fancy,
   an opinion, or persuasion, contrary unto what they felt and had
   experience of; for what they contended for was but this, that the
   consideration of the common lot of mankind, the unavoidableness of
   grieving accidents, the shortness of human life, the true exercise of
   reason upon more noble objects, with others of the like nature, should
   satisfy men that the things which they endured were not evil or
   grievous.

   But what doth all this amount unto in comparison of this privilege of
   believers, of this provision made for them in all their
   disconsolations, by Him in whom they do believe? This is a relief that
   never entered into the heart of man to think of or conceive. Nor can it
   be understood by any but those by whom it is enjoyed; for the world, as
   our Saviour testifies, neither knoweth this Spirit nor can receive him;
   -- and, therefore, what is spoken of him and this work of his is looked
   on as a fancy or the shadow of a dream. And although the Sun of
   Righteousness be risen in this matter, and shines on all that dwell in
   the land of Goshen, yet those that abide still in Egypt make use only
   of their lanterns. But those who are really partakers of this privilege
   do know in some measure what they do enjoy, although they are not able
   to comprehend it in its excellency, nor value it in a due manner; for
   how can the heart of man, or our poor weak understandings, fully
   conceive this glorious mystery of sending the Holy Ghost to be our
   comforter? Only they receive it by faith, and have experience of it in
   its effects. There is, in my judgment, an unspeakable privilege of
   those who are believers, antecedent unto their believing, as they are
   elect, -- namely, that Christ died in their stead alone. But this is
   like the wells which Isaac's servants digged, that the Philistines
   strove about as those which belonged unto them, which, though fresh,
   useful springs in themselves, caused them to be called Esek and Sitnah,
   [that is, contention and hatred.] Mighty strivings there are to break
   down the enclosure of this privilege, and lay it common unto all the
   world, that is, indeed, waste and useless; for it is contended that the
   Lord Christ died equally for all and every one of mankind, for
   believers and unbelievers, for those that are saved and those that are
   damned. And to this purpose many pretences are pleaded to show how the
   most of them for whom Christ died have no real benefit by his death,
   nor is any thing required in them to evidence that they have an
   interest therein. But this privilege we now treat of is like the well
   Rehoboth [that is, room]; Isaac kept it unto himself, and the
   Philistines strove not about it. None contend that the Spirit is a
   comforter unto any but believers; therefore is it by the world despised
   and reproached, because they have no interest in it, nor have the least
   pretence to strive about it. Did believers, therefore, duly consider
   how they are advanced hereby, through the love and care of Jesus
   Christ, into an inexpressible dignity above the residue of mankind,
   they would more rejoice in it than in all that this world can supply
   them withal. But we must proceed.

   It appears, from what hath been discoursed, that this is not the first
   saving work of the Holy Spirit on the souls of men. Regeneration and
   habitual sanctification do always precede it. He comforteth none but
   those whom he hath before sanctified. Nor are any other but such
   capable of his consolations; there is nothing in them that can discern
   his acting, or value what he doth of this kind. And this is the true
   reason why the whole work of the Holy Spirit as a comforter, wherein
   consists the accomplishment of the most glorious promise that ever
   Christ made to his church, and the greatest evidence of his continued
   care thereof, is so neglected, yea, despised, amongst the generality of
   professed Christians; -- a great evidence of the apostatized state of
   Christianity. They can have no concern in any work of his but in its
   proper order. If men be not first sanctified by him, they can never be
   comforted by him; and they will themselves prefer in their troubles any
   natural reliefs before the best and highest of his consolations; for
   however they may be proposed unto them, however they may be instructed
   in the nature, ways, and means of them, yet they belong not unto them,
   and why should they value that which is not theirs? The world cannot
   receive him. He worketh on the world for conviction, John xvi. 8, and
   on the elect for conversion, John iii. 8; but none can receive him as a
   comforter but believers Therefore is this whole work of the Holy Spirit
   little taken notice of by the most, and despised by many. Yet is it
   nevertheless glorious in itself, being fully declared in the Scripture,
   nor the less useful to the church, being testified unto by the
   experience of them that truly believe.

   That which remaineth for the full declaration of this office and work
   of the Holy Ghost, is the consideration of those acts of his which
   belong properly thereunto, and of those privileges whereof believers
   are made partakers thereby. And whereas many blessed mysteries of
   evangelical truth are contained herein, they would require much time
   and diligence in their explanation. But as to the most of them,
   according unto the measure of light and experience which I have
   attained, I have prevented myself the handling of them in this place;
   for I have spoken already unto most of them in two other discourses,
   the one concerning the perseverance of true believers, [163] and the
   other of our communion with God, [164] and of the Holy Spirit in
   particular. As, therefore, I shall be sparing in the repetition of what
   is already in them proposed unto public view, so it is not much that I
   shall add thereunto. Yet what is necessary unto our present design must
   not be wholly omitted, especially seeing I find that farther light and
   evidence may be added unto our former endeavours in this kind.
     __________________________________________________________________

   [162] See the previous volume of his works. -- Ed.

   [163] Vol. xi. of the author's works. -- Ed.

   [164] Vol. ii. -- Ed.
     __________________________________________________________________

Chapter IV.

   Inhabitation of the Spirit the first thing promised.

   The first thing which the Comforter is promised for unto believers is,
   that he should dwell in them; which is their great fundamental
   privilege, and whereon all others do depend. This, therefore, must in
   the first place be inquired into.

   The inhabitation of the Spirit in believers is among those things which
   we ought, as to the nature or being of it, firmly to believe, but as to
   the manner of it cannot fully conceive. Nor can this be the least
   impeachment of its truth unto any who assent unto the gospel, wherein
   we have sundry things proposed as objects of our faith which our reason
   cannot comprehend. We shall, therefore, assert no more in this matter
   but what the Scripture directly and expressly goeth before us in. And
   where we have the express letter of the Scripture for our warrant we
   are eternally safe, whilst we affix no sense thereunto that is
   absolutely repugnant unto reason or contrary unto more plain
   testimonies in other places. Wherefore, to make plain what we intend
   herein, the ensuing observations must be premised.

   First, This personal inhabitation of the Holy Spirit in believers is
   distinct and different from his essential omnipresence, whereby he is
   in all things. Omnipresence is essential; inhabitation is personal.
   Omnipresence is a necessary property of his nature, and so not of him
   as a distinct person in the Trinity, but as God essentially, one and
   the same in being and substance with the Father and the Son. To be
   everywhere, to fill all things, to be present with them or in-distant
   from them, always equally existing in the power of an infinite being,
   is an inseparable property of the divine nature as such; but this
   inhabitation is personal, or what belongs unto him distinctly as the
   Holy Ghost. Besides, it is voluntary, and that which might not have
   been; whence it is the subject of a free promise of God, and wholly
   depends on a free act of the will of the Holy Spirit himself.

   Secondly, It is not a presence by virtue of a metonymical denomination,
   or an expression of the cause for the effect, that is intended. The
   meaning of this promise, "The Spirit shall dwell in you," is not "He
   shall work graciously in you," for this he can without any especial
   presence, -- being essentially everywhere, he can work where and how he
   pleaseth without any especial presence; -- but it is the Spirit himself
   that is promised, and his presence in an especial manner, and an
   especial manner of that presence, "He shall be in you, and dwell in
   you," as we shall see. The only inquiry in this matter is, whether the
   Holy Spirit himself be promised unto believers, or only his grace,
   which we shall immediately inquire into.

   Thirdly, The dwelling of the person of the Holy Spirit in the persons
   of believers, of what nature soever it be, doth not effect a personal
   union between them. That which we call a personal union is the union of
   diverse natures in the same person; and there can be but one person by
   virtue of this union. Such is the hypostatical union in the person of
   the Son of God. It was our nature he assumed, and not the person of
   any. And it was impossible he should so assume any more but in one
   individual instance; for if he could have assumed another individual
   being of our nature, then it must differ personally from that which he
   did assume, for there is nothing that differs one man from another but
   a distinct personal subsistence of each. And it implies the highest
   contradiction that the Son of God could be hypostatically united unto
   more than one; for if they are more than one, they must be more persons
   than one; and many persons cannot be hypostatically united, for that is
   to be one person, and no more. There may be a manifold union, mystical
   and moral, of divers, of many persons, but a personal union there
   cannot be of any thing but of distinct natures. And as the Son of God
   could not assume many persons, so supposing that human nature which he
   did unite to himself to have been a person, -- that is, to have had a
   distinct subsistence of its own antecedent unto its union, Band there
   could have been no personal union between it and the Son of God; for
   the Son of God was a distinct person, and if the human nature had been
   so too, there would have been two persons still, and so no personal
   union. Nor can it be said that although the human nature of Christ was
   a person in itself, yet it ceased so to be upon its union with the
   divine, and so two persons were conjoined and compounded into one: for
   if ever human nature have in any instance a personal subsistence of its
   own, it cannot be separated from it without the destruction and
   annihilation of the individual; for to suppose otherwise is to make it
   to continue what it was and not what it was; for it is what it is,
   distinct from all other individuals, by virtue of its personality.
   Wherefore, upon this inhabitation of the Spirit, whereinsoever it doth
   consist, there is no personal union ensuing between him and believers,
   nor is it possible that any such thing should be; for he and they are
   distinct persons, and must eternally abide so whilst their natures are
   distinct. It is only the assumption of our nature into union with the
   Son of God antecedent unto any individual personal subsistence of its
   own that can constitute such a union.

   Fourthly, The union and relation that ensues on this inhabitation of
   the Spirit is not immediate between him and believers, but between them
   and Jesus Christ; for he is sent to dwell in them by Christ, in his
   name, as his Spirit, to supply his room in love and grace towards them,
   making use of his things in all his effects and operations unto his
   glory. Hence, I say, is the union of believers with Christ by the
   Spirit, and not with the Spirit himself; for this Holy Spirit dwelling
   in the human nature of Christ, manifesting and acting himself in all
   fullness therein, as hath been declared, being sent by him to dwell in
   like manner and act in a limited measure in all believers, there is a
   mystical union thence arising between them, whereof the Spirit is the
   bond and vital principle.

   On these considerations, I say, it is the person of the Holy Ghost that
   is promised unto believers, and not only the effects of his grace and
   power; and his person it is that always dwelleth in them. And as this,
   on the one hand, is an argument of his infinite condescension in
   complying with this part of his office and work, to be sent by the
   Father and Son to dwell in believers; so it is an evident demonstration
   of his eternal deity, that the one and self-same person should at the
   same time inhabit so many thousands of distinct persons as are or were
   at any time of believers in the world, -- which is fondness to imagine
   concerning any one that is not absolutely infinite. And, therefore,
   that which some oppose as unmeet for him, and beneath his glory,
   namely, this his inhabitation in the saints of God, is a most
   illustrious and incontrollable demonstration of his eternal glory: for
   none but he who is absolutely immense in his nature and omnipresence
   can be so present with and indistant from all believers in the world;
   and none but he whose person, by virtue of his nature, is infinite, can
   personally equally inhabit in them all An infinite nature and person is
   required hereunto. And in the consideration of the incomprehensibility
   thereof are we to acquiesce as to the manner of his inhabitation, which
   we cannot conceive.

   1. There are very many promises in the Old Testament that God would
   thus give the Holy Spirit in and by virtue of the new covenant, as
   Ezek. xxxvi. 27, Isa. lix. 21, Prov. i. 23. And in every place God
   calls this promised Spirit, and as promised, his Spirit, "My Spirit;"
   which precisely denotes the person of the Spirit himself. It is
   generally apprehended, I confess, that in these promises the Holy
   Spirit is intended only as unto his gracious effects and operations,
   but not as to any personal inhabitation. And I should not much contend
   upon these promises only, although in some of them his person, as
   promised, be expressly distinguished from all his gracious effects, but
   that the exposition which is given of them in their accomplishment
   under the New Testament will not allow us so to judge of them; for, --

   2. We are directed to pray for the Holy Spirit, and assured that God
   will give him unto them that ask of him in a due manner, Luke xi. 13.
   If these words must be expounded metonymically, and not properly, it
   must be because either, -- (1.) They agree not in the letter with other
   testimonies of Scripture; or, (2.) contain some sense absurd and
   unreasonable; or, (3.) that which is contrary unto the experience of
   them that believe. The first cannot he said, for other testimonies
   innumerable concur with it; nor the second, as we shall show; and as
   for the third, it is that whose contrary we prove. What is it that
   believers intend in that request? I suppose I may say that there is no
   one petition wherein they are more intense and earnest, nor which they
   more frequently insist upon. As David prayed that "God would not take
   his Holy Spirit from him," Ps. li. 11, so do they that God would bestow
   him on them; for this they do, and ought to do, even after they have
   received him. His continuance with him, his evidencing and
   manifestation of himself in and to them, are the design of their
   continual supplications for him. Is it merely external operations of
   the Spirit in grace that they desire herein? Do they not always pray
   for his ineffable presence and inhabitation? Will any thoughts of grace
   or mercy relieve or satisfy them if once they apprehend that the Holy
   Spirit is not in them or doth not dwell with them? Although they are
   not able to form any conception in their minds of the manner of his
   presence and residence in them, yet is it that which they pray for, and
   without the apprehension whereof by faith they can have neither peace
   nor consolation. The promise hereof being confined unto believers,
   those that are truly and really so, as we showed before, it is their
   experience whereby its accomplishment is to be judged, and not the
   presumption of such by whom both the Spirit himself and his whole work
   is despised.

   3. And this inhabitation is that which principally our Lord Jesus
   Christ directeth his disciples to expect in the promise of him: "He
   dwelleth with you, and shall be in you," John xiv. 17. He doth so who
   is the "Comforter;" or, as it is emphatically expressed, chap. xvi. 13,
   "The Spirit of truth." He is promised unto and he inhabits them that do
   believe. So it is expressly affirmed towards all that are partakers of
   this promise: Rom. viii. 9, "Ye are not in the flesh, but in the
   Spirit, if so be that the Spirit of God dwell in you." Verse 11, "If
   the Spirit of him that raised up Jesus from the dead dwell in you."
   "The Holy Spirit dwelleth in us," 2 Tim. i. 14. "Greater is he that is
   in you, than he that is in the world," 1 John iv. 4. And many other
   express testimonies there are unto the same purpose. And whereas the
   subject of these promises and propositions is the Holy Ghost himself,
   the person of the Holy Ghost, and that so expressed as not to leave any
   pretence for any thing else, and not his person, to be intended; and
   whereas nothing is ascribed unto him that is unreasonable, inconvenient
   unto him in the discharge of his office, or inconsistent with any of
   his divine perfections, but rather what is every way suitable unto his
   work, and evidently demonstrative of his divine nature and subsistence,
   -- it is both irrational and unsuitable unto the economy of divine
   grace to wrest these expressions unto a lower, meaner, figurative
   signification. And I am persuaded that it is contrary to the faith of
   the catholic church of true believers so to do: for however some of
   them may not have exercised their minds about the manner of the abode
   of the Holy Spirit with the church; and some of them, when they hear of
   his personal indwelling, wherein they have not been duly instructed, do
   fear, it may be, that indeed that cannot be which they cannot
   comprehend, and that some evil consequences may ensue upon the
   admittance of it, although they cannot say what they are; yet it is
   with them all even an article of faith that the "Holy Ghost dwelleth in
   the church," -- that is, in them that truly believe, -- and herein have
   they an apprehension of such a personal presence of his as they cannot
   conceive. This, therefore, being so expressly, so frequently affirmed
   in the Scripture, and the comfort of the church, which depends thereon,
   being singular and eminent, it is unto me an important article of
   evangelical truth.

   4. Although all the principal actings of the Holy Spirit in us and
   towards us as a comforter do depend on this head, or flow from this
   spring of his inhabitation, yet, in the confirmation of its truth, I
   shall here name one or two by which itself is evidenced and its
   benefits unto the church declared:--

   (1.) This is the spring of his gracious operations in us. So our
   Saviour himself declares: "The water that I shall give him shall be in
   him a well of water springing up into everlasting life," John iv. 14.
   The water here promised is the Holy Spirit, called the "gift of God,"
   verse 10. This is evident from that parallel place, chap. vii. 38, 39,
   where this living water is plainly declared to be the Holy Ghost. And
   this water which is given unto any is to be in him, and there to abide;
   which is but a metaphorical expression for the inhabitation of the
   Spirit, for it is to be in him as a well, as a living fountain, which
   cannot be spoken of any gracious habit whatever. No quality in our
   minds can be a spring of living water. Besides, all gracious habits are
   effects of the operation of the Holy Spirit; and therefore they are not
   the well itself, but belong unto the springing of it up in living
   water. So is the Spirit in his indwelling distinguished from all his
   evangelical operations of grace, as the well is distinct from the
   streams that flow from it. And as it is natural and easy for a spring
   of living water to bubble up and put forth refreshing streams, so it
   belongs unto the consolation of believers to know how easy it is unto
   the Holy Spirit, how ready he is, on the account of his gracious
   inhabitation, to carry on and perfect the work of grace, holiness, and
   sanctification in them. And what instruction they may take for their
   own deportment towards him may be afterwards spoken unto. So in many
   other places is his presence with us (which we have proved to be by the
   way of gracious inhabitation) proposed as the cause and spring of all
   his gracious operations, and so distinct from them. So, "The love of
   God is shed abroad in our hearts by the Holy Ghost which is given unto
   us," Rom. v. 5; "The Spirit of God that dwelleth in you shall quicken
   your mortal bodies," chap. viii. 11; "The Spirit itself beareth witness
   with our spirit, that we are the children of God," verse 16: which
   places have been elsewhere explained and vindicated.

   (2.) This is the hidden spring and cause of that inexpressible distance
   and difference that is between believers and the rest of the world. Our
   apostle tells us that the "life" of believers is "hid with Christ in
   God," Col. iii. 3. A blessed life they have whilst they are here, dead
   to the world, and as dead in the world, -- a life that will issue in
   eternal glory! But no such thing appears, no lustre of it is cast
   abroad into the eyes of men. "True," saith the apostle, "for it is hid
   with Christ in God.'?" It is so both in its causes, nature, operations,
   and means of preservation. But by this hidden life it is that they are
   differenced from the perishing world. And it will not be denied, as I
   suppose, that this difference is real and great; for those who believe
   do enjoy the especial love and favour of God, whereas those who do not
   are "under the curse," and "the wrath of God abideth on them." They are
   "alive unto God," but these are "dead in trespasses and sins." And if
   men will not believe that there is so inexpressible a difference
   between them in this world, they will be forced to confess it at the
   last day, when the decretory sentences of, "Come, ye blessed," and "Go,
   ye cursed," shall be openly denounced. But, for the most part, there is
   no visible cause in the eyes of the world of this inexpressible and
   eternal difference between these two sorts of persons; for besides
   that, for the most part, the world doth judge amiss of all that
   believers are and do, and doth rather, through an inbred enmity,
   working by wicked and foolish surmises, suppose them to be the worst
   than absolutely the best of men, there is not, for the most part, such
   a visible, manifest difference in outward actions and duties, -- on
   which alone a judgment may be passed in man's day, -- as to be a just
   foundation of believing so unspeakable a difference between their
   persons as is spoken of. There is a difference in their works, which
   indeed ought to be far greater than it is, and so a greater testimony
   is given to the righteousness of God,1 John iii. 12; there is yet a
   greater difference in internal, habitual grace, whereby the minds of
   believers are transformed initially into the image of God, Tit. i. 15;
   -- but these things will not bear the weight of this inconceivable
   distance. Principally, therefore, it depends hereon, -- namely, the
   inhabitation of the Spirit in them that believe. The great difference
   between the two houses that Solomon built was, that God dwelt in the
   one, and he himself in the other. Though any two houses, as unto their
   outward fabric, make the same appearance, yet if the king dwell in the
   one and a robber in the other, the one may be a palace and the other a
   den. It is this inhabitation of the Spirit whereon all the privileges
   of believers do immediately depend, and all the advantages which they
   have above the men of the world. And the difference which is made
   hereby or ensueth hereon is so inconceivably great, as that a
   sufficient reason may thence be given of all the excellent things which
   are spoken of them who are partakers of it.
     __________________________________________________________________

Chapter V.

   Particular actings of the Holy Spirit as a comforter -- how he is an
   unction.

   The especial actings of the Holy Spirit towards believers as their
   comforter, with the privileges and advantages which by them they are
   made partakers of, have been severally spoken unto by many, and I have
   also in other discourses had occasion to treat concerning some of them.
   I shall, therefore, be the more brief in the present discourse of them,
   and, waiving things commonly known and received, shall endeavour to
   state right conceptions of them, and to add farther light unto what
   hath been already received.

   The First of this sort which we shall mention, because, as I think, the
   first in order of nature, is the unction or anointing which believers
   have by him. So are they said to be "anointed," 2 Cor. i. 21; and, 1
   John ii. 20, "Ye have to chrisma," an unction, an unguent, "from the
   Holy One." Verse 27, "The anointing which ye have received abideth in
   you;" and "the same anointing teacheth you of all things." What this
   chrisma is which we do receive, and wherein this anointing doth
   consist, we must, in the first place, inquire; for a distinct
   comprehension and knowledge of that which is so great a privilege, and
   of so much use unto us, is our duty and advantage. It is the more so,
   because by the most these things are neglected. That is an empty sound
   unto them which hath in itself the fullness of the blessing of the
   gospel of Christ. Some things there are which pretend unto this
   unction, or which some would have it to consist in, that we must remove
   out of our way, to render the truth more evident.

   First, Some think that by this "unction" the doctrine of the gospel, or
   the truth itself, is intended. This Episcopius pleads for in his
   exposition of the place. That doctrine of the gospel which they had
   received was that which would preserve them from the seducers which in
   that place of the apostle, 1 John ii. 20, believers are warned to
   beware of. But neither the context nor the text will admit of this
   interpretation; for, -- 1. The thing itself in question was the
   doctrine of the gospel. This the seducers pretended to be on their
   side, which the apostle denies. Now, although the doctrine itself was
   that whereby this difference was to be determined, yet is not the
   doctrine itself, but the advantage they had for the right understanding
   of it, that which is proposed for their relief and comfort. 2. This
   unction is said to "abide in them' who have received it; whereas we are
   said to abide in the doctrine or the truth, and not that in us
   properly. 3. This unction is said to "teach us all things," but the
   doctrine of the truth is that which we are taught, and there must be a
   difference between that which teacheth and that which is taught
   thereby. 4. Whereas, in all other places of the Scripture, either the
   Holy Ghost himself or some especial operation of his is hereby
   intended, there is no reason nor pretence of any to be taken from the
   words or context why another signification should be here imposed on
   that expression. 5. For the reason which he adds, that "there is no
   mention in any other place of Scripture of any peculiar internal act or
   work towards any persons, in their teaching or reception of the truth,"
   it is so extremely remote from the truth, and is so directly opposite
   unto express testimonies almost innumerable, that I wonder how any man
   could be so forgetful as to affirm it. Let the reader satisfy himself
   in what hath been discoursed on the head of spiritual illumination.

   Secondly, The testimony given by the Holy Ghost unto the truth of the
   gospel imparted unto them, is the exposition of this "unction" in the
   paraphrase of another. This testimony was by his miraculous operations,
   at his first effusion on the apostles. But neither can this be the mind
   of the Holy Ghost herein; for this unction which believers had is the
   same with their being anointed of God, 2 Cor. i. 21, and that was a
   privilege whereof they were all personally made partakers. So, also, is
   that which is here mentioned, -- namely, that which was "in them,"
   which "abode with them," and "taught them." Neither is this a tolerable
   exposition of these words, "Ye have an unction from the Holy One,
   abiding in you, teaching of you;' that is, Ye have heard of the
   miraculous operations of the Holy Ghost, in the confirmation of the
   gospel, giving testimony unto the truth."

   Thirdly, It is to no purpose to examine the pretences of some of the
   Romanists, that respect is had herein to the chrism or unguent that
   they use in baptism, confirmation, and in their fictitious sacraments
   of order and extreme unction; for besides that all their unctions are
   inventions of their own, no institution of Christ, nor of any efficacy
   unto the ends for which this unction is granted unto believers, the
   more sober of their expositors take no notice of them on this occasion.
   Those who would know what respect they have thereunto may find it in
   the commentaries of [Cornelius] a Lapide on this place.

   These apprehensions being removed, as no way suiting the mind of the
   Holy Ghost, nor expressing the privilege intended, nor the advantage
   which we have thereby, we shall follow the conduct of the Scripture in
   the investigation of the true nature of it. And to this end we may
   observe, --

   1. That all persons and things that were dedicated or consecrated unto
   God under the Old Testament were anointed with material oil. So were
   the kings of the people of God, so were priests and prophets In like
   manner, the sanctuary, the altar, and all the holy utensils of divine
   worship, were anointed. And it is confessed that among all the rest of
   the Mosaical institutions, those also concerning unction were typical
   and figurative of what was to come.

   2. That all these types had their first, proper, and full signification
   and accomplishment in the person of Jesus Christ. And because every
   person and thing that was made holy to God was so anointed, he who was
   to be the "Most Holy," the only spring and cause of holiness in and
   unto others, had his name and denomination from thence. Both Messiah in
   the Old Testament, and Christ in the New, are as much as the Anointed
   One; for he was not only in his person typified in the anointed kings,
   priests, and prophets, but also, in his mediation, by the tabernacle,
   sanctuary, altar, and temple. Hence his unction is expressed in these
   words, lmsch qds qdsym?, Dan. ix. 24, "To anoint the Holy of Holies,"
   who was prefigured by all the holy anointed ones before. This became
   his name as he was the hope of the church under the Old Testament, the
   Messiah; and as the immediate object of the faith of the saints under
   the New, the Christ. Here, therefore, in the first place, we must
   inquire into the nature of this unction, that of believers being an
   emanation from thence, and to be interpreted by analogy thereunto; for
   (as it is usually expressed by way of allusion) it is as the oil,
   which, being poured on the head of Aaron, went down to the skirts of
   his garments.

   3. That the Lord Christ was anointed, and how, is declared, Isa. lxi.
   1, "The Spirit of the Lord God is upon me; because the Lord hath
   anointed me." His unction consisted principally in the communication of
   the Spirit unto him; for he proves that the Spirit of the Lord was upon
   him, because he was anointed. And this gives us a general rule, that
   the anointing with material oil under the Old Testament did prefigure
   and represent the effusion of the Spirit under the New, which now
   answers all the ends of those typical institutions. Hence the gospel,
   in opposition unto them all, in the letter, outwardly, visibly, and
   materially, is called the "ministration of the Spirit," 2 Cor. iii. 6,
   8. So is the unction of Christ expressed, Isa. xi. 2, "The Spirit of
   the Lord shall rest upon him, the Spirit of wisdom and understanding,
   the Spirit of counsel and might, the Spirit of knowledge and of the
   fear of the Lord."

   4. Whereas the unction of Christ did consist in the full communication
   of the Spirit unto him, not by measure, in all his graces and gifts,
   needful unto his human nature or his work, though it be essentially one
   entire work, yet was it carried on by several degrees and distinctions
   of time; for, -- (1.) He was anointed by the Spirit in his incarnation
   in the womb, Luke i. 35; the nature of which work we have at large
   before explained. (2.) He was so at his baptism and entrance into his
   public ministry, when he was anointed to preach the gospel, as Isa.
   lxi. 1: "The Spirit of God descended like a dove, and lighted upon
   him," Matt. iii. 16. The first part of his unction more peculiarly
   respected a fullness of the grace, the latter of the gifts of the
   Spirit. (3.) He was peculiarly anointed, unto his death and sacrifice
   in that divine act of his whereby he "sanctified himself" thereunto,
   John xvii. 19, which hath also been before declared. (4.) He was so at
   his ascension, when he received of the Father the promise of the
   Spirit, pouring him forth on his disciples, Acts ii. 33. And in this
   latter instance he was "anointed with the oil of gladness," which
   includes his glorious exaltation also: for this was absolutely peculiar
   unto him, whence he is said to be so anointed "above his fellows;" for
   although in some other parts of this anointing, he hath them who
   partake of them, by and from him, in their measure, yet in this of
   receiving the Spirit with a power of communicating him unto others,
   herein he is singular, nor was ever any other person sharer with him
   therein in the least degree. See the Exposition on Heb. i. 8, 9. Now,
   although there be an inconceivable difference and distance between the
   unction of Christ and that of believers, yet is his the only rule of
   the interpretation of theirs, as to the kind thereof. And, --

   5. Believers have their unction immediately from Christ. So is it in
   the text: "Ye have an unction from the Holy One." So is he called, Acts
   iii. 14; Rev. iii. 7, "These things saith he that is holy." He himself
   was anointed as the "Most Holy," Dan. ix. 24. And it is his Spirit
   which believers do receive, Eph. iii. 16; Phil. i. 19. It is said that
   "he who anointeth us is God," 2 Cor. i. 21; and I do take God there
   personally for the Father, as the same name is in the verse foregoing:
   "All the promises of God in him," that is, in Christ, "are yea, and in
   him Amen." Wherefore, the Father is the original, supreme cause of our
   anointing; but the Lord Christ, the Holy One, is the immediate
   efficient cause thereof. This himself expresseth when he affirms that
   he will send the Spirit from the Father. The supreme donation is from
   the Father; the immediate collation, from the Son.

   6. It is therefore manifest that the anointing of believers consisteth
   in the communication of the Holy Spirit unto them from and by Jesus
   Christ. It is not the Spirit that doth anoint us, but he is the unction
   wherewith we are anointed by the Holy One. This the analogy unto the
   unction of Christ makes undeniable: for as he was anointed so are they,
   in the same kind of unction, though in a degree inferior unto him; for
   they have nothing but a measure and portion from his fullness, as he
   pleaseth, Eph. iv. 7. Our unction, therefore, is the communication of
   the Holy Spirit, and nothing else. He is that unction which is given
   unto us, and abideth with us, But this communication of the Spirit is
   general, and respects all his operations. It doth not yet appear
   wherein the especial nature of it doth consist, and whence this
   communication of him is thus expressed by "an unction;" and this can be
   no otherwise learned but from the effects ascribed unto him as he is an
   unction, and the relation with the resemblance that is therein unto the
   unction of Christ. It is, therefore, some particular grace and
   privilege which is intended in this unction, 2 Cor. i. 21. It is
   mentioned only neutrally, without the ascription of any effects unto
   it, so that therein we cannot learn its especial nature. But there are
   two effects elsewhere ascribed unto it. The first is teaching, with a
   saving, permanent knowledge of the truth thereby produced in our minds.
   This is fully expressed 1 John ii. 20, 27, "Ye have an unction from the
   Holy One, and ye know all things;" that is, "All those things of the
   fundamental, essential truths of the gospel, all ye need to know that
   ye may obey God truly and be saved infallibly, this ye have by this
   unction; for this anointing which ye have received abideth in you, and
   teacheth you all things." And we may observe, that it is spoken of in
   an especial manner with respect unto our permanency and establishment
   in the truth against prevalent seducers and seductions; so it is joined
   with establishing in that other place, 2 Cor. i. 21.

   Wherefore, in the first place, this anointing with the Holy Ghost is
   the communication of him unto us with respect unto that gracious work
   of his in the spiritual, saving illumination of our minds, teaching us
   to know the truth, and to adhere firmly unto it in love and obedience.
   This is that which is peculiarly ascribed unto it; and we have no way
   to know the nature of it but by its effects.

   The anointing, then, of believers with the Spirit consists in the
   collation of him upon them to this end, that he may graciously instruct
   them in the truths of the gospel by the saving illumination of their
   minds, causing their souls firmly to cleave unto them with joy and
   delight, and transforming them in the whole inward man into the image
   and likeness of it. Hence it is called the "anointing of our eyes with
   eye-salve that we may see," Rev. iii. 18. So doth it answer that
   unction of the Lord Christ with the Spirit, which made him "of quick
   understanding in the fear of the Lord," Isa. xi. 3. Let these things,
   therefore, be fixed in the first place, -- namely, that the to chrisma,
   the unction which believers receive from the Holy One, is the Spirit
   himself; and that his first, peculiar, especial effect as an unction,
   is his teaching of us the truths and mysteries of the gospel by saving
   illumination, in the manner before described.

   Hereunto also is referred what is said of believers being made "kings
   and priests," Rev. i. 6; for there is an allusion therein unto the
   anointing of those sorts of persons under the Old Testament. Whatever
   was typical therein was fully accomplished in the unction of Christ
   unto his office, wherein he was the sovereign king, priest, and prophet
   of the church. Wherefore, by a participation in his unction, they are
   said to be made "kings and priests," or "a royal priesthood," as it is,
   1 Pet. ii. 9; and this participation of his unction consists in the
   communication of the same Spirit unto them wherewith he was anointed.
   Whereas, therefore, these titles denote the dignity of believers in
   their especial relation unto God, by this unction they are peculiarly
   dedicated and consecrated unto him.

   It is manifest, therefore, first, that this unction we receive from the
   Holy One is the Holy Spirit, which he hath promised unto all that
   believe in him; and then that we have these two things by virtue
   thereof:-- 1. Spiritual instruction, by saving illumination in the mind
   of God and the mysteries of the gospel; 2. An especial dedication unto
   God, in the way of a spiritual privilege.

   What remains is, to inquire, -- 1. What benefit or advantage we have by
   this unction; 2. How this belongs unto our consolation, seeing the Holy
   Spirit is thus bestowed on us as he is promised to be the comforter of
   the church.

   1. As unto the first head, it is hereon that our stability in believing
   doth depend; for it is pleaded unto this purpose in a peculiar manner
   by the apostle,1 John ii. 20, 27. It was the "unction from the Holy
   One" which then kept believers from being carried from the faith by the
   craft of seducers. Hereby he makes men, according unto their measure,
   "of quick understanding in the fear of the Lord." Nor will any thing
   else give assurance in this case. Temptations may come as a storm or
   tempest, which will quickly drive men from their greatest fleshly
   confidences. Hence oftentimes those who are forwardest to say, though
   all men should forsake the truth, yet would not they so do, are the
   forwardest upon trials so to do. Neither will men's skill, cunning, or
   disputing abilities, secure them from being, at one time or other,
   inveigled with fair pretences, or entangled with the cunning sleights
   of them who lie in wait to deceive. Nor will the best defences of flesh
   and blood stand firmly and unshaken against powerful allurements on the
   one hand, and fierce persecutions on the other; the present artillery
   of the patrons and promoters of apostasy. None of these things doth the
   apostle prescribe or recommend unto believers as an effectual means of
   their preservation, when a trial of their stability in the truth shall
   befall them. But this unction he assures them will not fail; neither
   shall they fail, because of it.

   And to this end we may consider, -- (1.) The nature of the teaching
   which we have by this anointing: "The anointing teacheth you." It is
   not merely an external doctrinal instruction, but an internal effectual
   operation of the Holy Ghost. Herein doth God give unto us "the Spirit
   of wisdom and revelation in the knowledge of him, the eyes of our
   understanding being enlightened, that we may know what is the hope of
   his calling," Eph. i. 17, 18. He maketh use, indeed, of the outward
   means of instruction by the word, and teacheth nothing but what is
   revealed therein; but he gives us "an understanding that we may know
   him that is true," and openeth our eyes that we may clearly and
   spiritually see the wondrous things that are in his law. And there are
   no teachings like unto his; none so abiding, none so effectual. When
   spiritual things, through this anointing, are discovered in a spiritual
   manner, then do they take up an immovable possession in the minds of
   men. As God will destroy every oppressing yoke because of the anointing
   of Christ Isa. x. 27, so will he break every snare of seduction by the
   anointing of Christians. So it is promised that under the gospel,
   "wisdom and knowledge shall be the stability of the times," Isa.
   xxxiii. 6. Nothing will give stability in all seasons but the wisdom
   and knowledge which are the effects of this teaching, when God gives us
   "the Spirit of wisdom and revelation in the knowledge of him."

   (2.) What it is that it teacheth, and that is all things: "The same
   anointing teacheth you of all things." So was the promise that he
   should "teach us all things," and "bring all things to our remembrance"
   that Christ hath said unto us, John xiv. 26, and "guide us into all
   truth," chap. xvi. 13. It is not all things absolutely that are
   intended; for they are restrained unto those of one certain kind, even
   the things which Christ had spoken, -- that is, such as belonged unto
   the kingdom of God. Neither are they all of them absolutely intended,
   especially as to the degrees of the knowledge of them; for in this life
   we know but in part, and see all things darkly as in a glass. But it is
   all things, and all truth, with respect unto the end of this promise
   and teaching. In the promise, the whole life of faith, with joy and
   consolation thereon, is the end designed. All things necessary
   thereunto this unction teacheth us. And in the other place of the
   apostle, it respects the great fundamental truths of the gospel, which
   the seducers opposed, from whose seduction this unction doth secure
   believers. Wherefore, it teacheth all that are made partakers of it all
   that truth, all those things, all that Christ hath spoken, that are
   necessary unto these ends, that they may live unto God in the
   consolation of faith, and be delivered from all attempts to draw them
   into error.

   The degrees of this knowledge, which are exceeding various, both with
   respect unto the clearness and evidence of conception and the extent of
   the things known, depend on the various measures whereby the Spirit
   acteth, according unto his own will, and the different use of the
   external means of knowledge which we do enjoy; but what is necessary
   unto the ends mentioned, none shall come short of who enjoy this
   anointing. And where its teachings are complied withal in a way of
   duty, where we obstruct them not by prejudices and sloth, where we give
   up ourselves unto their directive efficacy in a diligent, impartial
   attendance unto the word, whereby alone we are to be taught, we shall
   not fail of that knowledge in the whole counsel of God, and all the
   parts of it, which he will accept and bless. And this gives stability
   unto believers when trials and temptations about the truth do befall
   them; and the want hereof, in the uncured darkness of their minds, and
   ignorance of the doctrine of the gospel, is that which betrays
   multitudes into a defection from it in seasons of temptation and
   persecution.

   (3.) It so teacheth as to give withal an approbation of and love unto
   the things that are taught. These are the next principle and cause of
   practice, or the doing of the things that we know; which is the only
   cement of all the means of our security, rendering them firm and
   stable. The mind may discern spiritual truths, but if the will and
   affections be not wrought over to love them and delight in them, we
   shall never conform ourselves unto them in the diligent exercise and
   practice of what they do require. And what we may do on the solitary
   efficacy of light and conviction, without the adherence of love and
   delight, will neither be acceptable unto God, nor shall we be permanent
   or stable therein. All other means in the world, without the love and
   practice of the truth, will be insufficient unto our preservation in
   the saving profession of it. And this is the characteristical note of
   the teaching by this unction. It gives and communicates with it the
   love of that truth wherein we are instructed, and delight in obedience
   unto what it doth require. Where these are not, however raised our
   minds may be, or enlarged our understandings in the apprehension of
   objective truths, whatever sublime notions or subtile conceptions about
   them we may have, though we could master and manage all the
   speculations and niceties of the schools, in their most pretended
   accuracy of expression, yet as to the power and benefit of religion, we
   should be but as sounding brass and tinkling cymbals. But when this
   Holy Spirit doth, in and by his teaching, breathe into our hearts a
   holy, divine love unto and complacency in the things we are taught;
   when he enables us to taste how gracious the Lord is in them, rendering
   them sweeter unto us than the honey or the honeycomb; when he makes
   them our delight and joy, exciting and quickening the practical
   principles of our minds unto a compliance with them in holy obedience,
   -- then have we that unction from the Holy One which will both sanctify
   and secure our souls unto the end.

   And hereby may we know whether we have ourselves received of this
   anointing. Some would fain put it off unto what was peculiar unto the
   times of the apostles, and would suppose another kind of believers in
   those days than any that are now in the world, or need to be; though
   what our Saviour prayed for them, even for the apostles themselves, as
   to the Spirit of grace and consolation, he prayed also for all them who
   should believe on him through their word unto the end of the world. But
   take away the promise of the Spirit, and the privileges thereon
   depending, from Christians, and in truth they cease so to be. Some
   neglect it as if it were an empty expression, and either wholly
   insignificant, or at best intending somewhat wherein they need not much
   concern themselves; and whatever it be, they doubt not but to secure
   the pretended ends of it, in their preservation from seduction, by
   their own skill and resolution. On such pretences are all the mysteries
   of the gospel by many despised, and a religion is formed wherein the
   Spirit of Christ hath no concernment. But these things are otherwise
   stated in the minds of the true disciples of Christ. They know and own
   of how great importance it is to have a share in this unction; how much
   their conformity unto Christ, their participation of him, and the
   evidence of their union with him, how much their stability in
   profession, their joy in believing, their love and delight in
   obedience, with their dignity in the sight of God and all his holy
   angels, do depend thereon. Neither do we look upon it as a thing
   obscure or unintelligible, that which no man can know whether he hath
   or no; for if it were so, a thing so thin, aërial, and imperceptible,
   as that no spiritual sense or experience could be had of it, the
   apostle would not have referred all sorts and degrees of believers,
   fathers, young men, and little children, unto it for their relief and
   encouragement in the times of danger. Wherefore, it evidenceth itself
   in the way and manner of its acting, operation, and teaching, as before
   declared. And as by those instances they satisfy themselves as unto
   what experience they have of it, so it is their duty to pray
   continually for its increase and farther manifestation of its power in
   them: yea, it is their duty to labour that their prayers for it may be
   both fervent and effectual; for the more express and eminent the
   teachings of this anointing in them are, the more fresh and plentiful
   is their unction, the more will their holiness and consolation abound.

   And whereas this is that by which, as it immediately proceeds from the
   Holy Spirit, they have their peculiar dedication unto God, being made
   kings and priests unto him, they are highly concerned to secure their
   interest therein; for it may be they are so far from being exalted,
   promoted, and dignified in the world by their profession, as that they
   are made thereby the scorn of men and the outcasts of the people.
   Those, indeed, whose kingdom and priesthood, their dignity and honour
   in Christianity, their approximation unto God and Christ in a peculiar
   manner, consist in secular titles, honour, power, and grandeur, as it
   is in the Papacy, may content themselves with their chrism, or the
   greasy unction of their outward, ceremonious consecration, without much
   inquiry after or concern in this spiritual anointing; but those who get
   little or nothing in this world, that is, of the world, by their
   profession, but labour, pain, travail of soul and body, with scorns,
   reproaches, and persecutions, had need look after that which gives them
   a dignity and honour in the sight of God, and which brings in
   satisfaction and peace unto their own souls; and this is done by that
   anointing alone, whereby they are made kings and priests unto God,
   having honour before him, and a free, sacred access unto him.

   2. I shall only add, that whereas we ascribe this anointing in a
   peculiar manner unto the Holy Ghost as the comforter of the church, we
   may easily discern wherein the consolation which we receive by it doth
   consist; for who can express that satisfaction, refreshment, and joy,
   which the mind is possessed with in those spiritual, effectual
   teachings, which give it a clear apprehension of saying truth in its
   own nature and beauty, and enlarge the heart with love unto it and
   delight in it? It is true, that the greatest part of believers are
   ofttimes either at such a loss as unto a clear apprehension of their
   own spiritual state, or so unskilled in making a right judgment of the
   causes and means of divine consolations, or so confused in their own
   experiences, or so negligent in their inquiries into these things, or
   so disordered by temptations, as that they receive not a refreshing
   sense of those comforts and joys which are really inseparable from this
   anointing: but still it is in itself that spring from whence their
   secret refreshments and supportments do arise; and there is none of
   them but, upon guidance and instruction, are able to conceive how their
   chiefest joys and comforts, even those whereby they are supported in
   and against all their troubles, are resolved into that spiritual
   understanding which they have into the mysteries of the will, love, and
   grace of God in Christ, with that ineffable complacency and
   satisfaction which they find in them, whereby their wills are engaged
   into an unconquerable constancy in their choice. And there is no small
   consolation in a due apprehension of that spiritual dignity which
   ensues hereon; for when they meet with the greatest troubles and the
   most contemptuous scorns in this world, a due apprehension of their
   acceptance with God, as being made kings and priests unto him, yields
   them a refreshment which the world knows nothing of, and which
   themselves are not able to express.
     __________________________________________________________________

Chapter VI.

   The Spirit a seal, and how.

   Secondly, Another effect of the Holy Spirit as the comforter of the
   church is, that by him believers are sealed: 2 Cor. i. 21, 22, "He who
   anointed us is God, who hath also sealed us." And how this is done the
   same apostle declares, Eph. i. 13, "In whom also after that ye
   believed, ye were sealed with that Holy Spirit of promise." And chap.
   iv. 30, "Grieve not the Holy Spirit of God, whereby ye are sealed unto
   the day of redemption." In the first place, it is expressly said that
   we are sealed with the Spirit; whereby the Spirit himself is expressed
   as this seal, and not any of his especial operations, as he is also
   directly said himself to be the "earnest of our inheritance." In the
   latter, the words are, En ho esphragisthete, "In whom," in and by the
   receiving of whom, "ye are sealed." Wherefore, no especial act of the
   Spirit, but only an especial effect of his communication unto us, seems
   to be intended hereby.

   The common exposition of this sealing is taken from the nature and use
   of sealing among men, the sum whereof is this: Sealing may be
   considered as a natural or moral action, -- that is, either with
   respect unto the act of it as an act, or with respect unto its use and
   end. In the first way, it is the communication of the character or
   image that is on the seal unto the thing that is sealed, or that the
   impression of the seal is set unto. In answer hereunto, the sealing of
   the Spirit should consist in the communication of his own spiritual
   nature and likeness unto the souls of believers; so this sealing should
   materially be the same with our sanctification. The end and use of
   sealing among men is twofold:-- 1. To give security unto the
   performance of deeds, grants, promises, testaments, and wills, or the
   like engaging significations of our minds. And in answer hereunto, we
   may be said to be sealed, when the promises of God are confirmed and
   established unto our souls, and we are secured of them by the Holy
   Ghost. But the truth is, this were to seal the promises of God, and not
   believers. But it is persons, and not promises, that are said to be
   sealed. 2. It is for the safe-keeping or preservation of that which a
   seal is set upon. So things precious and highly valuable are sealed up,
   that they may be kept safe and inviolable. So, on the other hand, when
   Job expressed his apprehension that God would keep an everlasting
   remembrance of his sin, that it should not be lost or out of the way,
   he saith, "his transgression was sealed up in a bag," chap. xiv. 17.
   And so it is that power which the Holy Ghost puts forth in the
   preservation of believers which is intended; and in this respect they
   are said to be "sealed unto the day of redemption."

   These things have been spoken unto and enlarged on by many, so that
   there is no need again to insist upon them. And what is commonly
   delivered unto this purpose is good and useful in the substance of it,
   and I have on several occasions long since myself made use of them. But
   upon renewed thoughts and consideration, I cannot fully acquiesce in
   them; for, -- 1. I am not satisfied that there is such an allusion
   herein unto the use of sealing among men as is pretended; and if there
   be, it will fall out, as we see it hath done, that, there being so many
   considerations of seals and sealing, it will be hard to determine on
   any one in particular which is principally intended. And if you take in
   more, as the manner of the most is to take in all they can think of, it
   will be unavoidable that acts and effects of various kinds will be
   assigned unto the Holy Ghost under the term of sealing, and so we shall
   never come to know what is that one determinate act and privilege which
   is intended therein. 2. All things which are usually assigned as those
   wherein this sealing doth consist are acts or effects of the Holy Ghost
   upon us whereby he seals us, whereas it is not said that the Holy
   Spirit seals us, but that we are sealed with him; he is God's seal unto
   us.

   All our spiritual privileges, as they are immediately communicated unto
   us by Christ, so they consist wholly in a participation of that head,
   spring, and fullness of them which is in him; and as they proceed from
   our union with him, so their principal end is conformity unto him. And
   in him, in whom all things are conspicuous, we may learn the nature of
   those things which, in lesser measure and much darkness in ourselves,
   we are made partakers of. So do we learn our unction in his. So must we
   inquire into the nature of our being sealed by the Spirit in his
   sealing also; for as it is said that "he who hath sealed us is God," 2
   Cor. i. 21, 22, so of him it is said emphatically, "For him hath God
   the Father sealed," John vi. 27. And if we can learn aright how God the
   Father sealed Christ, we shall learn how we are sealed in a
   participation of the same privilege.

   I confess there are variety of apprehensions concerning the act of God
   whereby Christ was sealed, or what it is that is intended thereby.
   Maldonate, on the place, reckons up ten several expositions of the
   words among the fathers, and yet embraceth no one of them. It is not
   suited unto my design to examine or refute the expositions of others,
   whereof a large and plain field doth here open itself unto us; I shall
   only give an account of what I conceive to be the mind of the Holy
   Ghost in that expression. And we may observe, --

   First, That this is not spoken of Christ with respect unto his divine
   nature. He is, indeed, said to be the character of the person of the
   Father in his divine person as the Son, because there are in him,
   communicated unto him from the Father, all the essential properties of
   the divine nature, as the thing sealed receiveth the character or image
   of the seal. But this communication is by eternal generation, and not
   by sealing. But it is an external, transient act of God the Father on
   the human nature, with respect unto the discharge of his office; for it
   is given as the reason why he should be complied withal and believed on
   in that work: "Labour for that bread which the Son of man shall give
   unto you; for him hath God the Father sealed." It is the ground whereon
   he persuades them to faith and obedience unto himself.

   Secondly, It is not spoken of him with an especial respect unto his
   kingly office, as some conceive; for this sealing of Christ they would
   have to be his designation of God unto his kingdom, in opposition unto
   what is affirmed, verse 15, that the people designed to come and make
   him a king by force: for that is only an occasional expression of the
   sense of the people, the principal subject treated on is of a nobler
   nature. But whereas the people did flock after him, on the account of a
   temporal benefit received by him, in that they were fed, filled, and
   satisfied with the loaves which he had miraculously increased, verse
   26, he takes occasion from thence to propose unto them the spiritual
   mercies that he had to tender unto them; and this he doth, in answer
   unto the bread that they had eaten, under the name of "meat," and
   "bread enduring to everlasting life," which he would give unto them.
   Under this name and notion of meat he did comprise all the spiritual
   nourishment, in his doctrine, person, mediation, and grace, that he had
   prepared for them. But on what grounds should they look for these
   things from him? how might it appear that he was authorized and enabled
   thereunto? In answer unto that inquiry he gives this account of
   himself, "For him hath God the Father sealed," -- namely, unto this
   end.

   Thirdly, Wherefore the sealing of God unto this end and purpose must
   have two properties and two ends also annexed unto it:-- 1. There is in
   it a communication of authority and ability; for the inquiry is, how he
   could give them that meat which endureth unto everlasting life, as
   afterwards they ask expressly, "How can this man give us his flesh to
   eat?" verse 52. To this it is answered, that God the Father had sealed
   him; that is, he it was who was enabled of God the Father to give and
   dispense the spiritual food of the souls of men. This, therefore, is
   evidently included in this sealing. 2. It must have evidence in it
   also, -- that is, somewhat whereby it may be evinced that he was thus
   authorized and enabled by God the Father; for whatever authority or
   ability any one may have unto any end, none is obliged to make
   application unto him for it, or depend upon him therein, unless it be
   evidenced that he hath that authority and ability. This the Jews
   immediately inquired after. "What sign," say they, "showest thou then,
   that we may see, and believe thee? what dost thou work?" verse 30; --
   "How shall it be demonstrated unto us that thou art authorized and
   enabled to give us the spiritual food of our souls?" This also belonged
   unto his sealing; for therein there was such an express representation
   of divine power communicated unto him as evidently manifested that he
   was appointed of God unto this work. These two properties, therefore,
   must be found in this sealing of the Lord Christ with respect unto the
   end here mentioned, -- namely, that he might be the promus condus, or
   principal dispenser of the spiritual food of the souls of men.

   Fourthly, It being God's seal, it must also have two ends designed in
   it:-- 1. God's owning of him to be his. "Him hath God the Father
   sealed," unto this end, that all may know and take notice of his owning
   and approbation of him. He would have him not looked on as one among
   the rest of them that dispensed spiritual things, but as him whom he
   had singled out and peculiarly marked for himself. And therefore this
   he publicly and gloriously testified at the entrance, and again a
   little before the finishing, of his ministry: for upon his baptism
   there came "a voice from heaven, saying, This is my beloved Son, in
   whom I am well pleased," Matt. iii. 17; which was nothing but a public
   declaration that this was he whom God had sealed, and so owned in a
   peculiar manner. And this testimony was afterward renewed again, at his
   transfiguration on the mount: chap. xvii. 5, "Behold a voice out of the
   cloud, which said, This is my beloved Son, in whom I am well pleased;
   hear ye him;" -- "This is he whom I have sealed." And this testimony is
   pleaded by the apostle Peter as that whereinto their faith in him, as
   the sealed one of God, was resolved, 2 Pet. i. 17, 18. 2. To manifest
   that God would take care of him, and preserve him in his work unto the
   end, Isa. xlii. 1-4.

   Fifthly, Wherefore, this sealing of the Son is the communication of the
   Holy Spirit in all fullness unto him, authorizing him unto, and acting
   his divine power in, all the acts and duties of his office, so as to
   evidence the presence of God with him, and his approbation of him, as
   the only person that was to distribute the spiritual food of their
   souls unto men: for the Holy Spirit, by his powerful operations in him
   and by him, did evince and manifest that he was called and appointed of
   God to this work, owned by him and accepted with him; which was God's
   sealing of him. Hence the sin of them who despised this seal of God was
   unpardonable; for God neither will nor can give greater testimony unto
   his approbation of any person than by the great seal of his Spirit, and
   this was given unto Christ in all the fullness of it. He was "declared
   to be the Son of God, according to the Spirit of holiness," Rom. i. 4;
   and "justified in the Spirit," or by his power evidencing that God was
   with him, 1 Tim. iii. 16. Thus did God seal the Head of the church with
   the Holy Spirit; and thence, undoubtedly, may we best learn how the
   members are sealed with the same Spirit, seeing we have all our
   measures out of his fullness, and our conformity unto him is the design
   of all gracious communications unto us.

   Sixthly, Wherefore, God's sealing of believers with the Holy Spirit is
   his gracious communication of the Holy Ghost unto them, so to act his
   divine power in them as to enable them unto all the duties of their
   holy calling; evidencing them to be accepted with him both unto
   themselves and others, and asserting their preservation unto eternal
   salvation. The effects of this sealing are gracious operations of the
   Holy Spirit in and upon believers; but the sealing itself is the
   communication of the Spirit unto them. They are sealed with the Spirit.
   And farther to evidence the nature of it, with the truth of our
   declaration of this privilege, we may observe, --

   1. That when any persons are so effectually called as to become true
   believers, they are brought into many new relations, -- as, to God
   himself, as his children; unto Jesus Christ, as his members; unto all
   saints and angels in the families of God above and below, as brethren;
   and are called to many new works, duties, and uses, which before they
   knew nothing of. They are brought into a new world, erected by the new
   creation; and which way soever they look or turn themselves, they say,
   "Old things are passed away; behold, all things are become new." So it
   is with every one that is made a new creature in Christ Jesus, 2 Cor.
   v. 17. In this state and condition, wherein a man hath new principles
   put within him, new relations contracted about him, new duties
   presented unto him, and a new deportment in all things required of him,
   how shall he be able to behave himself aright, and answer the condition
   and holy station wherein he is placed? This no man can do of himself,
   for "who is sufficient for these things?" Wherefore, --

   2. In this state God owns them, and communicates unto them his Holy
   Spirit, to fit them for their relations, to enable them unto their
   duties, to act their new principles, and every way to discharge the
   work they are called unto, even as their head, the Lord Christ, was
   unto his. God doth not now give unto them "the spirit of fear, but of
   power, and of love, and of a sound mind," 2 Tim. i. 7. And hereby doth
   God seal them; for, --

   (1.) Hereby he gives his testimony unto them that they are his, owned
   by him, accepted with him, his sons or children, -- which is his seal;
   for if they were not so, he would never have given his Holy Spirit unto
   them. And herein consists the greatest testimony that God doth give,
   and the only seal that he doth set, unto any in this world. That this
   is God's testimony and seal, the apostle Peter proveth, Acts xv. 8, 9;
   for on the debate of that question, whether God approved and accepted
   of the humble believers, although they observed not the rites of Moses,
   he confirmeth that he did with this argument: "God," saith he, "which
   knoweth the hearts, bare them witness" How did he do it? how did he set
   his seal to them as his? Saith he, "By giving them the Holy Ghost, even
   as he did unto us." Hereby God gives testimony unto them. And lest any
   should suppose that it was only the gifts and miraculous operations of
   the Holy Ghost which he had respect unto, so as that this sealing of
   God should consist therein alone, he adds, that his gracious operations
   also were no less an effect of this witness which God gave unto them:
   "And put no difference between us and them, purifying their hearts by
   faith."

   This, therefore, is that whereby God giveth his testimony unto
   believers, namely, when he seals them with his Spirit, or by the
   communication of the Holy Spirit unto them. And this he doth in two
   respects; for, --

   (2.) This is that whereby he giveth believers assurance of their
   relation unto him, of their interest in him, and of his love and favour
   to them. It hath been generally conceived that this sealing with the
   Spirit is that which gives assurance unto believers, -- and so indeed
   it doth, although the way whereby it doth it hath not been rightly
   apprehended; and, therefore, none have been able to declare the
   especial nature of that act of the Spirit whereby he seals us, whence
   such assurance should ensue. But it is indeed not any act of the Spirit
   in us that is the ground of our assurance, but the communication of the
   Spirit unto us. This the apostle plainly testifieth. 1 John iii. 24,
   "Hereby we know that he abideth in us, by the Spirit which he hath
   given us." That God abideth in us and we in him is the subject-matter
   of our assurance. "This we know," saith the apostle; which expresseth
   the highest assurance we are capable of in this world. And how do we
   know it? Even "by the Spirit which he hath given us." But, it may be,
   the sense of these words may be, that the Spirit which God gives us
   doth, by some especial work of his, effect this assurance in us; and so
   it is not his being given unto us, but some especial work of his in us,
   that is the ground of our assurance, and consequently our sealing. I do
   not deny such an especial work of the Spirit as shall be afterward
   declared, but I judge that it is the communication of the Spirit
   himself unto us that is here intended; for so the apostle declares his
   sense to be, chap. iv. 13, "Hereby know we that we dwell in God, and he
   in us, because he hath given us of his Spirit." This is the great
   evidence, the great ground of assurance, which we have that God hath
   taken us into a near and dear relation unto himself, "because he hath
   given us of his Spirit," that great and heavenly gift which he will
   impart unto no others. And, indeed, on this one hinge depends the whole
   case of that assurance which believers are capable of: If the Spirit of
   God dwell in us, we are his; but "if any man have not the Spirit of
   Christ, he is none of his," Rom. viii. 9. Hereon alone depends the
   determination of our especial relation unto God. By this, therefore,
   doth God seal believers, and therein gives them assurance of his love;
   and this is to be the sole rule of your self-examination whether you
   are sealed of God or no.

   (3.) Hereby God evidenceth them unto the world; which is another end of
   sealing. He marks them so hereby for his own as that the world cannot
   but in general take notice of them; for where God sets this seal in the
   communication of his Spirit, it will so operate and produce such
   effects as shall fall under the observation of the world. As it did in
   the Lord Christ, so also will it do in believers according unto their
   measure. And there are two ways whereby God's sealing doth evidence
   them unto the world. The one is by the effectual operation of the
   Spirit, communicated unto them both in gifts and graces. Though the
   world is blinded with prejudices, and under the power of a prevalent
   enmity against spiritual things, yet it cannot but discover what a
   change is made in the most of those whom God thus sealeth, and how, by
   the gifts and graces of the Spirit, which they hate, they are
   differenced from other men. And this is that which keeps up the
   difference and enmity that is in the world between the seeds; for God's
   sealing of believers with his Spirit evidenceth his especial acceptance
   of them, which fills the hearts of them who are acted with the spirit
   of Cain with hatred and revenge. Hence many think that the respect
   which God had unto the sacrifice of Abel was testified by some visible
   sign, which Cain also might take notice of; and that there was an
   empurismos, the kindling of his sacrifice by fire from heaven; which
   was the type and resemblance of the Holy Ghost, as hath been showed.
   All other causes of difference are capable of a composition, but this
   about the seal of God can never be composed. And that which followeth
   from hence is, that those who are thus sealed with the Spirit of God
   cannot but separate themselves from the most of the world; whereby it
   is more evidenced unto whom they do belong.

   (4.) Hereby God seals believers unto the day of redemption or
   everlasting salvation; for the Spirit thus given unto them is, as we
   have showed already, to "abide with them for ever," as a "well of water
   in them, springing up into everlasting life," John iv. 14, vii. 38.

   This, therefore, is that seal which God grants unto believers, even his
   Holy Spirit, for the ends mentioned; which, according unto their
   measure, and for this work and end, answers that great seal of heaven
   which God gave unto the Son, by the communication of the Spirit unto
   him in all its divine fullness, authorizing and enabling him unto his
   whole work, and evidencing him to be called of God thereunto.
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Chapter VII.

   The Spirit an earnest, and how.

   Thirdly, Again, the Holy Spirit, as thus communicated unto us, is said
   to be an "earnest." Arrhabon, the word in the original, is nowhere used
   in the New Testament but in this matter alone, 2 Cor. i. 22, v. 5; Eph.
   i. 14. The Latin translator renders this word by pignus, a pledge; but
   he is corrected therein by Hierom on Eph. i. "Pignus," saith he,
   "Latinus interpres pro arrhabone posuit. Non id ipsum autem arrhabo
   quod pignus sonat. Arrhabo enim futuræ emptioni quasi quoddam
   testimonium, et obligamentum datur. Pignus vero, hoc est enechuron pro
   mutua pecunia apponitur, ut quum ilia reddita fuerit, reddenti debitum
   pignus a creditore reddatur." And this reason is generally admitted by
   expositors; for a pledge is that which is committed to and left in the
   hand of another, to secure him that the money which is borrowed thereon
   shall be repaid, and then the pledge is to be received back again.
   Hence it is necessary that a pledge be more in value than the money
   received, because it is taken in security for repayment. But an earnest
   is a part only of what is to be given or paid, or some lesser thing
   that is given to secure somewhat that is more or greater in the same or
   another kind. And this difference must be admitted if we are obliged to
   the precise signification and common use of pledges and earnests among
   men, which we must inquire into. The word is supposed to be derived
   from the Hebrew rvvn?; and the Latins make use of it also, arrhabon and
   arrha. It is sometimes used in other authors, as Plutarch in Galba:
   Ephthakei proeilephos arhrhabosi megalois ton Obinion. He prepossessed
   Obinius with great sums of money, as an earnest of what he would do
   afterward. Hesychius explains it by prodoma, a gift beforehand. As to
   what I apprehend to be the mind of the Holy Ghost in this expression, I
   shall declare it in the ensuing observations:--

   First, It is not any act or work of the Holy Spirit on us or in us that
   is called his being an "earnest." It is he himself who is this earnest.
   This is expressed in every place where there is mention made of it: 2
   Cor. i. 22, Dous ton arrhabona tou Pneumatos; -- "The earnest of the
   Spirit," -- that earnest which is the Spirit, or the Spirit as an
   earnest, as Austin reads the words, "Arrhabona Spiritum." Chap. v. 5,
   "Who hath also given unto us the earnest of the Spirit." The giving of
   this earnest is constantly assigned to be the act of God the Father,
   who, according to the promise of Christ, would send the Comforter unto
   the church. And in the other place, Eph. i. 14, it is expressly said
   that the Holy Spirit is the "earnest of our inheritance." Everywhere
   the article is of the masculine gender, hos estin arrhabon and Pneuma,
   the Spirit, is of the neuter. Some would have it to refer unto Christ,
   verse 12. But as it is not unusual in Scripture that the subjunctive
   article and relative should agree in gender with the following
   substantive, as hos here doth with arrhabon, so the Scripture, speaking
   of the Holy Ghost, though Pneuma be of the neuter gender, yet having
   respect unto the thing, -- that is, the person of the Spirit, -- it
   subjoins the pronoun of the masculine gender unto it, as John xiv. 26.
   Wherefore, the Spirit himself is the earnest, as given unto us from the
   Father by the Son. And this act of God is expressed by giving or
   putting him into our hearts, 2 Cor. i. 22. How he doth this hath been
   before declared, both in general and with respect in particular to his
   inhabitation. The meaning, therefore, of the words is, that God gives
   unto us his Holy Spirit to dwell in us, and to abide with us, as an
   earnest of our future inheritance.

   Secondly, It is indifferent whether we use the name of an earnest or a
   pledge in this matter, and although I choose to retain that of an
   earnest, from the most usual acceptation of the word, yet I do it not
   upon the reason alleged for it, which is taken from the especial nature
   and use of an earnest in the dealings of men; for it is the end only of
   an earnest whereon the Holy Ghost is so called, which is the same with
   that of a pledge, and we are not to force the similitude or allusion
   any farther. For precisely among men, an earnest is the confirmation of
   a bargain and contract made on equal terms between buyers and sellers
   or exchangers. But there is no such contract between God and us. It is
   true, there is a supposition of an antecedent covenant, but not as a
   bargain or contract between God and us. The covenant of God, as it
   respects the dispensation of the Spirit, is a mere free, gratuitous
   promise; and the stipulation of obedience on our part is consequential
   thereunto. Again; he that giveth an earnest in a contract or bargain
   doth not principally aim at his own obligation to pay such or such a
   sum of money, or somewhat equivalent thereunto, though he do that also;
   but his principal design is to secure unto himself that which he hath
   bargained for, that it may be delivered up unto him at the time
   appointed. But there is nothing of this nature in the earnest of the
   Spirit, wherein God intends our assurance only, and not his own. And
   sundry other things there are wherein the comparison will not hold nor
   is to be urged, because they are not intended.

   The general end of an earnest or a pledge is all that is alluded unto;
   and this is, to give security of somewhat that is future or to come.
   And this may be done in a way of free bounty as well as upon the
   strictest contract; as if a man have a poor friend or relation, he may,
   of his own accord, give unto him a sum of money, and bid him take it as
   a pledge or earnest of what he will yet do for him. So doth God, in a
   way of sovereign grace and bounty, give his Holy Spirit unto believers,
   and withal lets them know that it is with a design to give them yet
   much more in his appointed season; and here is he said to be an
   earnest. Other things that are observed, from the nature and use of an
   earnest in civil contracts and bargains between men, belong not
   hereunto, though many things are occasionally spoken and discoursed
   from them of good use unto edification.

   Thirdly, In two of the places wherein mention is made of this matter,
   the Spirit is said to be an "earnest," but wherein, or unto what end,
   is not expressed, 2 Cor. i. 22, v. 5. The third place, affirms him to
   be an "earnest of our inheritance," Eph. i. 14. What that is, and how
   he is so, may be briefly declared. And, --

   1. We have already manifested that all our participation of the Holy
   Spirit, in any kind, is upon the account of Jesus Christ, and we do
   receive him immediately as the Spirit of Christ; for "to as many as
   receive Christ, the Father gives power to become the sons of God," John
   i. 12. "And because we are sons, he sends forth the Spirit of his Son
   into our hearts," Gal. iv. 6. And as we receive the Spirit from him,
   and as his Spirit, so he is given unto us to make us conformable unto
   him, and to give us a participation of his gifts, graces, and
   privileges.

   2. Christ himself, in his own person, is the "heir of all things." So
   he was appointed of God, Heb. i. 2; and therefore the whole inheritance
   is absolutely his. What this inheritance is, what is the glory and
   power that is contained therein, I have at large declared in the
   exposition of that place.

   3. Man by his sin had universally forfeited his whole right unto all
   the ends of his creation, both on the earth below and in heaven above.
   Death and hell were become all that the whole race of mankind had
   either right or title unto. But yet all the glorious things that God
   had provided were not to be cast away; an heir was to be provided for
   them. Abraham when he was old and rich had no child, and complained
   that his steward, a servant, was to be his heir, Gen. xv. 2-4; but God
   lets him know that he would provide another heir for him of his own
   seed. When man had lost his right unto the whole inheritance of heaven
   and earth, God did not so take the forfeiture as to seize it all into
   the hands of justice and destroy it; but he invested the whole
   inheritance in his Son, making him the heir of all. This he was meet
   for, as being God's eternal Son by nature; and hereof the donation was
   free, gratuitous, and absolute. And this grant was confirmed unto him
   by his unction with the fulness of the Spirit. But, --

   4. This inheritance, as to our interest therein, lay under a
   forfeiture; and as unto us it must be redeemed and purchased, or we can
   never be made partakers of it. Wherefore, the Lord Christ, who had a
   right in his own person unto the whole inheritance by the free grant
   and donation of the Father, yet was to redeem it from under the
   forfeiture, and purchase the possession of it for us; hence is it
   called "The purchased possession." How this purchase was made, what
   made it necessary, by what means it was effected, are declared in the
   doctrine of our redemption by Christ, the price which he paid, and the
   purchase that he made thereby. And hereon the whole inheritance is
   vested in the Lord Christ, not only as unto his own person and his
   right unto the whole, but he became the great trustee for the whole
   church, and had their interest in this inheritance committed unto him
   also. No man, therefore, can have a right unto this inheritance, or to
   any part of it, not unto the least share of God's creation here below,
   as a part of the rescued or purchased inheritance, but by virtue of an
   interest in Christ and union with him. Wherefore, --

   Fourthly, The way whereby we come to have an interest in Christ, and
   thereby a right unto the inheritance, is by the participation of the
   Spirit of Christ, as the apostle fully declares, Rom. viii. 14-17; for
   it is by the Spirit of adoption, the Spirit of the Son, that we are
   made children. Now, saith the apostle, "If we are children, then heirs,
   heirs of God, and joint heirs with Christ." Children are heirs unto
   their father; and those who are children of God are heirs of that
   inheritance which God hath provided for his children, "heirs of God."
   And all the good things of grace and glory which believers are made
   partakers of in this world or that which is to come are called their
   "inheritance," because they are the effects of free, gratuitous
   adoption. They are not things that themselves have purchased, bargained
   for, earned, or merited, but an inheritance depending on and following
   solely upon their free, gratuitous adoption. But how can they become
   "heirs of God," seeing God hath absolutely appointed the Son alone to
   be "heir of all things," Heb. i. 2; he was the heir, unto whom the
   whole inheritance belonged? Why, saith the apostle, by the
   participation of the Spirit of Christ we are made joint heirs with
   Christ. The whole inheritance, as unto his own personal right, was
   entirely his by the free donation of the Father, all power in heaven
   and earth being given unto him; but if he will take others into a joint
   right with him, he must purchase it for them, which he did accordingly.

   Fifthly, Hence it is manifest how the Holy Spirit becomes the "earnest
   of our inheritance;" for by him, that is, by the communication of him
   unto us, we are made "joint heirs with Christ," which gives us our
   right and title, whereby our names are, as it were, inserted into the
   assured conveyance of the great and full inheritance of grace and
   glory. In the giving of his Spirit unto us, God making of us co-heirs
   with Christ, we have the greatest and most assured earnest and pledge
   of our future inheritance. And he is to be thus an earnest "until" or
   unto "the redemption of the purchased possession;" for after that a man
   hath a good and firm title unto an inheritance settled in him, it may
   be a long time before he can be admitted into an actual possession of
   it, and many difficulties he may have in the meantime to conflict
   withal. And it is so in this case. The "earnest of the Spirit" given
   unto us, whereby we become co-heirs with Christ, whose Spirit we are
   made partakers of, secures the title of the inheritance in and unto our
   whole persons; but before we can come unto the full possession of it,
   not only have we many spiritual trials and temptations to conflict
   withal in our souls, but our bodies also are liable unto death and
   corruption. Wherefore, whatever "first-fruits" we may enjoy, yet can we
   not enter into the actual possession of the whole inheritance, until
   not only our souls are delivered from all sins and temptations, but our
   bodies also are rescued out of the dust of the grave. This is the full
   "redemption of the purchased possession;" whence it is signally called
   the "redemption of the body," Rom. viii. 23.

   Thus as the Lord Christ himself was made "heir of all things" by that
   communication of the Spirit unto him whereby he was anointed unto his
   office, so the participation of the same Spirit from him and by him
   makes us co-heirs with him; and so he is an earnest given us of God of
   the future inheritance. It belongs not unto my present purpose to
   declare the nature of that inheritance whereof the Holy Spirit is the
   earnest; in brief, it is the highest participation with Christ in that
   glory and honour that our natures are capable of.

   And in like manner we are said to receive aparchen tou Pneumatos, Rom.
   viii. 23; that is, the Spirit himself as the first-fruits of our
   spiritual and eternal redemption. God had appointed that the
   first-fruits, which are called r'syt? and bkvrym?, should be a trvmh?,
   an offering unto himself. Hereunto aparche answereth, and is taken
   generally for that which is first in any kind, Rom. xvi. 5; 1 Cor. xv.
   20; James i. 18; Rev. xiv. 4. And the "first-fruits of the Spirit" must
   be either what he first worketh in us, or all his fruits in us with
   respect unto the full harvest that is to come, or the Spirit himself as
   the beginning and pledge of future glory. And the latter of these is
   intended in this place; for the apostle discourseth about the liberty
   of the whole creation from that state of bondage whereunto all things
   were subjected by sin. With respect hereunto, he saith that believers
   themselves having not as yet obtained a full deliverance, as he had
   expressed it, Rom. vii. 24, do groan after its perfect accomplishment.
   But yet, saith he, we have the beginning of it, the first-fruits of it,
   in the communication of the Spirit unto us; for "where the Spirit of
   the Lord is, there is liberty," 2 Cor. iii. 17: for although we are not
   capable of the full and perfect estate of the liberty provided for the
   children of God whilst we are in this world, conflicting with the
   remainders of sin, pressed and exercised with temptations, our bodies
   also being subject unto death and corruption, yet where the Spirit of
   the Lord is, where we have that first-fruit of the fullness of our
   redemption, there is liberty in the real beginning of it, and assured
   consolation, because it shall be consummated in the appointed season.

   These are some of the spiritual benefits and privileges which believers
   enjoy by a participation of the Holy Ghost as the promised comforter of
   the church. These things he is unto them; and as unto all other things
   belonging unto their consolation, he works them in them; which we must
   in the next place inquire into. Only, something we may take notice of
   from what we have already insisted on; as, -- 1. That all evangelical
   privileges whereof believers are made partakers in this world do centre
   in the person of the Holy Spirit. He is the great promise that Christ
   hath made unto his disciples, the great legacy which he hath bequeathed
   unto them. The grant made unto him by the Father, when he had done all
   his will, and fulfilled all righteousness, and exalted the glory of his
   holiness, wisdom, and grace, was this of the Holy Spirit, to be
   communicated by him unto the church. This he received of the Father as
   the complement of his reward; wherein he "saw of the travail of his
   soul, and was satisfied." This Spirit he now gives unto believers, and
   no tongue can express the benefits which they receive thereby. Therein
   are they anointed and sealed; therein do they receive the earnest and
   first-fruits of immortality and glory; in a word, therein are they
   taken into a participation with Christ himself in all his honour and
   glory. Hereby is their condition rendered honourable, safe,
   comfortable, and the whole inheritance is unchangeably secured unto
   them. In this one privilege, therefore, of receiving the Spirit, are
   all others inwrapped; for, -- 2. No one way, or thing, or similitude,
   can express or represent the greatness of this privilege. It is
   anointing, it is sealing, it is an earnest and first-fruit, -- every
   thing whereby the love of God and the blessed security of our condition
   may be expressed or intimated unto us; for what greater pledge can we
   have of the love and favour of God, what greater dignities can we be
   made partakers of, what greater assurance of a future blessed
   condition, than that God hath given us of his Holy Spirit? And, 3.
   Hence also is it manifest how abundantly willing he is that the heirs
   of promise should receive strong consolation in all their distresses,
   when they flee for refuge unto the hope that is set before them.
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The application of the foregoing discourse.

   With respect unto the dispensation of the Spirit towards believers, and
   his holy operations in them and upon them, there are sundry particular
   duties, whereof he is the immediate object, prescribed unto them; and
   they are those whereby on our part we comply with him in his work of
   grace, whereby it is carried on and rendered useful unto us. Now,
   whereas this Holy Spirit is a divine person, and he acts in all things
   towards us as a free agent, according unto his own will, the things
   enjoined us with respect unto him are those whereby we may carry
   ourselves aright towards such an one, namely, as he is a holy, divine,
   intelligent person, working freely in and towards us for our good. And
   they are of two sorts, the first whereof are expressed in prohibitions
   of those things which are unsuited unto him and his dealings with us,
   the latter in commands for our attendance unto such duties as are
   peculiarly suited unto a compliance with him in his operations; in both
   which our obedience is to be exercised with a peculiar regard unto him.
   I shall begin with the first sort, and go over them in the instances
   given us in the Scripture:--

   First, We have a negative precept to this purpose: Eph. iv. 30, Me
   lupeite to Pneuma to hagion, -- "Grieve not the holy Spirit;" --
   "Consider who he is, what he hath done for you, how great your concern
   is in his continuance with you, and withal that he is a free,
   infinitely wise, and holy agent in all that he doth, who came freely
   unto you, and can withdraw from you; and grieve him not." It is the
   person of the Holy Spirit that is intended in the words, as appears, --
   1. From the manner of the expression, to Pneuma to hagion,-- " that
   holy Spirit." 2. By the work assigned unto him; for by him we are
   "sealed unto the day of redemption." Him we are not to "grieve." The
   expression seems to be borrowed from Isa. lxiii. 10, where mention is
   made of the sin and evil here prohibited: vhmh mrv vtsvv 'trvch qdsv?,
   -- "But they rebelled, and vexed his holy Spirit." tsv? is to "trouble"
   and to "grieve;" and it is used when it is done unto a great degree.
   The LXX. render it here by paroxuno; which is so to grieve as also to
   irritate and provoke to anger and indignation, because it hath respect
   unto the rebellions of the people in the wilderness, which our apostle
   expresseth by parapikraino and parapikrasmos, words of the same
   signification. To "vex," therefore, is the heightening of grieving by a
   provocation unto anger and indignation: which sense is suited to the
   place and matter treated of, though the word signify no more but to
   "grieve;" and so it is rendered by lupeo, Gen. xlv. 5; 2 Sam. xix. 2.

   Now, grief is here ascribed unto the Holy Spirit as it is elsewhere
   unto God absolutely: Gen. vi. 6, "It repented the Lord that he had made
   man on the earth, and it grieved him at his heart." Such affections and
   perturbations of mind are not ascribed unto God or the Spirit but
   metaphorically. That intended in such ascriptions is, to give us an
   apprehension of things as we are able to receive it; and the measure we
   take of them is their nature and effects in ourselves. What may justly
   grieve a good man, and what he will do when he is unjustly or
   undeservedly grieved, represent unto us what we are to understand of
   our own condition with respect unto the Holy Ghost when he is said to
   be grieved by us. And grief in the sense here intended is a trouble of
   mind arising from an apprehension of unkindness not deserved, of
   disappointments not expected, on the account of a near concernment in
   those by whom we are grieved. We may, therefore, see hence what it is
   we are warned of when we are enjoined not to grieve the Holy Spirit;
   as, --

   1. There must be unkindness in what we do. Sin hath various respects
   towards God, of guilt, and filth, and the like. These several
   considerations of it have several effects. But that which is denoted
   when it is said to "grieve him" is unkindness, or that defect of an
   answerable love unto the fruits and testimonies of his love which we
   have received that it is accompanied withal. He is the Spirit of love;
   he is love. All his actings towards us and in us are fruits of love,
   and they all of them leave an impression of love upon our souls. All
   the joy and consolation we are made partakers of in this world arise
   from a sense of the love of God, communicated in an endearing way of
   love unto our souls. This requires a return of love and delight in all
   duties of obedience on our part. When instead hereof, by our negligence
   and carelessness, or otherwise, we fall into those things or ways which
   he most abhors, he greatly respects the unkindness and ingratitude
   which is therein, and is therefore said to be grieved by us.

   2. Disappointment in expectation. It is known that no disappointment
   properly can befall the Spirit of God; it is utterly inconsistent with
   his prescience and omniscience. But we are disappointed when things
   fall not out according as we justly expected they would, in answer unto
   the means used by us for their accomplishment. And when the means that
   God useth towards us do not, by reason of our sin, produce the effect
   they are suited unto, God proposeth himself as under a disappointment.
   So he speaks of his vineyard: "I looked that it should bring forth
   grapes, and it brought forth wild grapes," Isa. v. 4.

   Now, disappointment causeth grief: as when a father hath used all means
   for the education of a child in any honest way or course, and expended
   much of his estate therein, if he, through dissoluteness or idleness,
   fail his expectation and disappoint him, it fills him with grief. They
   are great things which are done for us by the Spirit of God; these all
   of them have their tendency unto an increase in holiness, light, and
   love. Where they are not answered, where there is not a suitable
   effect, there is that disappointment that causeth grief. Especially is
   this so with respect unto some signal mercies. A return in holy
   obedience is justly expected on their account; and where this is not,
   it is a thing causing grief. This are we here minded of, "Grieve not
   the holy Spirit of God, whereby ye are sealed unto the day of
   redemption." So great a kindness should have produced other effects
   than those there mentioned by the apostle.

   3. The concernment of the Holy Spirit in us concurs to his being said
   to be grieved by us; for we are grieved by them in whom we are
   particularly concerned. The miscarriages of others we can pass over
   without any such trouble. And there are two things that give us an
   especial concernment in others:-- (1.) Relation, as that of a father, a
   husband, a brother. This makes us to be concerned in, and consequently
   to be grieved for, the miscarriages of them that are related unto us.
   So is it with the Holy Spirit. He hath undertaken the office of a
   comforter towards us, and stands in that relation to us. Hence he is so
   concerned in us as that he is said to be grieved with our sins, when he
   is not so at the sins of them unto whom he stands not in especial
   relation. (2.) Love gives concernment, and makes way for grief upon
   occasion of it. Those whom we love we are grieved for and by. Others
   may provoke indignation, but they cause not grief, I mean on their own
   account; for otherwise we ought to grieve for the sins of all. And what
   is the especial love of the Holy Ghost towards us hath been declared.

   From what hath been spoken, it is evident what we are warned of, what
   is enjoined unto us, when we are cautioned not to grieve the Holy
   Spirit, and how we may do so; for we do it, --

   (1.) When we are not influenced by his love and kindness to answer his
   mind and will in all holy obedience, accompanied with joy, love, and
   delight. This he deserves at our hands, this he expects from us. And
   when it is neglected, we are said to grieve him, because of his
   concernment in us; for he looks not only for our obedience, but also
   that it be filled up with joy, love, and delight. When we attend unto
   duties with an unwilling mind, when we apply ourselves unto any acts of
   obedience in a bondage or servile frame, we grieve him, who hath
   deserved other things of us.

   (2.) When we lose and forget the sense and impression of signal mercies
   received by him. So the apostle, to give efficacy unto his prohibition,
   adds the signal benefit which we receive by him, in that he seals us to
   the day of redemption; which what it is, and wherein it doth consist,
   hath been declared. And hence it is evident that he speaks of the Holy
   Spirit as dwelling in believers; for as such he seals them. Whereas,
   therefore, in and by sin we forget the great grace, kindness, and
   condescension of the Holy Spirit in his dwelling in us, and by various
   ways communicating of the love and grace of God unto us, we may be well
   said to grieve him. And certainly this consideration, together with
   that of the vile ingratitude and horrible folly there are in neglecting
   and defiling his dwelling-place, with the danger of his withdrawing
   from us on the continuance of our provocation, ought to be as effectual
   a motive unto universal holiness and constant watchfulness therein as
   any that can be proposed unto us.

   (3.) Some sins there are which in an especial manner above others do
   grieve the Holy Spirit. These our apostle expressly discourseth of, 1
   Cor. vi. 15-20. And, by the connection of the words in this place, he
   seems to make "corrupt communication," which always hath a tendency
   unto corruption of conversation, to be a sin of this nature, Eph. iv.
   29, 30.

   Secondly, That which we have rendered to "vex him," Isa. lxiii. 10, is
   but the heightening and aggravation of his being grieved by our
   continuance, and, it may be, obstinacy, in those ways whereby he is
   grieved; for this is the progress in these things:-- If those whom we
   are concerned in, as children or other relations, do fall into
   miscarriages and sins, we are first grieved by it. This grief in
   ourselves is attended with pity and compassion towards them, with an
   earnest endeavour for their recovery. But if, notwithstanding all our
   endeavours, and the application of means for their reducement, they
   continue to go on frowardly in their ways, then are we vexed at them,
   which includes an addition of anger and indignation unto our former
   sorrow or grief. Yet in this posture of things we cease not to attempt
   their cure for a season; which if it succeed not, but they continue in
   their obstinacy, then we resolve to treat with them no more, but to
   leave them to themselves. And not only so, but upon our satisfaction of
   their resolution for a continuance in ways of sin and debauchery, we
   deal with them as their enemies, and labour to bring them unto
   punishment. And for our better understanding of the nature of our sin
   and provocation, this whole scheme of things is ascribed unto the Holy
   Ghost with respect unto them. How he is said to be "grieved," and on
   what occasion, hath been declared. Upon a continuance in those ways
   wherewith he is grieved, he is said to be "vexed," that we may
   understand there is also anger and displeasure towards us. Yet he
   forsakes us not, yet he takes not from us the means of grace and
   recovery. But if we discover an obstinacy in our ways, and an
   untractable perverseness, then he will cast us off, and deal with us no
   more for our recovery; and woe unto us when he shall depart from us! So
   when the old world would not be brought to repentance by the
   dispensation of the Spirit of Christ in the preaching of Noah, 1 Pet.
   iii. 19, 20, God said thereon that his Spirit should give over, and
   "not always strive with man," Gen. vi. 3. Now, the cessation of the
   operations of the Spirit towards men obstinate in ways of sin, after he
   hath been long grieved and vexed, compriseth three things:-- 1. A
   subduction from them of the means of grace, either totally, by the
   removal of their light and candlestick, all ways of the revelation of
   the mind and will of God unto them, Rev. ii. 5; or as unto the efficacy
   of the word towards them, where the outward dispensation of it is
   continued, so that "hearing they shall hear, but not understand," Isa.
   vi. 9, John xii. 40: for by the word it is that he strives with the
   souls and minds of men. 2. A forbearance of all chastisement, out of a
   gracious design to heal and recover them, Isa. i. 5. 3. A giving of
   them up unto themselves, or leaving them unto their own ways; which
   although it seems only a consequent of the two former, and to be
   included in them, yet is there indeed in it a positive act of the anger
   and displeasure of God, which directly influenceth the event of things,
   for they shall be so given up unto their own hearts' lusts as to be
   bound in them as in "chains of darkness" unto following vengeance, Rom.
   i. 26, 28. But this is not all. He becomes at length a professed enemy
   unto such obstinate sinners: Isa. lxiii. 10, "They rebelled, and vexed
   his holy Spirit; therefore he was turned to be their enemy, and he
   fought against them." This is the length of his proceeding against
   obstinate sinners in this world. And herein also four things are
   included:-- 1. He comes upon them as an enemy, to spoil them. This is
   the first thing that an enemy doth when he comes to fight against any;
   he spoils them of what they have. Have such persons had any light or
   conviction, any gift or spiritual abilities, the Holy Spirit being now
   become their professed enemy, he spoils them of it all: "From him that
   hath not shall be taken away even that which he seemeth to have."
   Seeing he neither had nor used his gifts or talent unto any saving end,
   being now at an open enmity with him who lent it him, it shall be taken
   away. 2. He will come upon them with spiritual judgments, smiting them
   with blindness of mind and obstinacy of will, filling them with folly,
   giddiness, and madness in their ways of sin; which sometimes shall
   produce most doleful effects in themselves and others. 3. He will cast
   them out of his territories. If they have been members of churches, he
   will order that they shall be cut off, and cast out of them. 4. He
   frequently gives them in this world a foretaste of that everlasting
   vengeance which is prepared for them. Such are those horrors of
   conscience, and other terrible effects of an utter desperation, which
   he justly, righteously, and holily sends upon the minds and souls of
   some of them. And these things will he do, as to demonstrate the
   greatness and holiness of his nature, so also that all may know what it
   is to despise his goodness, kindness, and love.

   And the consideration of these things belongs unto us. It is our wisdom
   and duty to consider as well the ways and degrees of the Spirit's
   departure from provoking sinners, as those of his approach unto us with
   love and grace.

   These latter have been much considered by many, as to all his great
   works towards us, and that unto the great advantage and edification of
   those concerned in them; for thence have they learned both their own
   state and condition, as also what particular duties they were on all
   occasions to apply themselves unto; as in part we have manifested
   before, in our discourses about regeneration and sanctification.

   And it is of no less concernment unto us to consider aright the ways
   and degrees of his departure, which are expressed to give us that godly
   fear and reverence wherewith we ought to consider and observe him.
   David on his sin feared nothing more than that God would take his holy
   Spirit from him, Ps. li. 11. And the fear hereof should influence us
   unto the utmost care and diligence against sin; for although he should
   not utterly forsake us, -- which, as to those who are true believers,
   is contrary to the tenor, promise, and grace of the new covenant, --
   yet he may so withdraw his presence from us as that we may spend the
   remainder of our days in trouble, and our years in darkness and sorrow.
   "Let him," therefore, "that thinketh he standeth," on this account also
   "take heed lest he fall." And as for them with whom he is, as it were,
   but in the entrance of his work, producing such effects in their minds
   as, being followed and attended unto, might have a saving event, he
   may, upon their provocations, utterly forsake them, in the way and by
   the degrees before mentioned. It is therefore the duty of all to serve
   him with fear and trembling on this account. And, --

   Secondly, It is so to take heed of the very entrances of the course
   described. Have there been such evils in any of us as wherein it is
   evident that the Spirit is grieved? as we love our souls, we are to
   take care that we do not vex him by a continuance in them. And if we do
   not diligently and speedily recover ourselves from the first, the
   second will ensue. Hath he been grieved by our negligence in or of
   duties, by our indulgence unto any lust, by compliance with or
   conformity to the world? let not our continuance in so doing make it
   his vexation. Remember that whilst he is but grieved, he continues to
   supply us with all due means for our healing and recovery: he will do
   so also when he is yet vexed; but he will do it with such a mixture of
   anger and displeasure as shall make us know that what we have done is
   an evil thing and a bitter. But have any proceeded farther, and
   continued long thus to vex him, and have refused his instructions, when
   accompanied, it may be, with sore afflictions or inward distresses,
   that have been evident tokens of his displeasure? let such souls rouse
   up themselves to lay hold on him, for he is ready to depart, it may be
   forever. And, --

   Thirdly, We may do well to consider much the miserable condition of
   those who are thus utterly forsaken by him. When we see a man who hath
   lived in a plentiful and flourishing condition, brought to extreme
   penury and want, seeking his bread in rags from door to door, the
   spectacle is sad, although we know he brought this misery on himself by
   profuseness or debauchery of life; but how sad is it to think of a man
   whom, it may be, we knew to have had a great light and conviction, to
   have made an amiable profession, to have been adorned with sundry
   useful spiritual gifts, and had in estimation on this account, now to
   be despoiled of all his ornaments, to have lost light, and life, and
   gifts, and profession, and to lie as a poor withered branch on the
   dunghill of the world! And the sadness hereof will be increased when we
   shall consider, not only that the Spirit of God is departed from him,
   but also is become his enemy, and fights against him, whereby he is
   devoted unto irrecoverable ruin.
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                                    Book IX.
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   A discourse

   of

   spiritual gifts.
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Chapter I.

   Spiritual gifts, their names and signification.

   The second part of the dispensation of the Spirit in order unto the
   perfecting of the new creation, or the edification of the church,
   consists in his communication of spiritual gifts unto the members of
   it, according as their places and stations therein do require. By his
   work of saving grace (which in other discourses we have given a large
   account of), he makes all the elect living stones; and by his
   communication of spiritual gifts, he fashions and builds those stones
   into a temple for the living God to dwell in. He spiritually unites
   them into one mystical body, under the Lord Christ as a head of
   influence, by faith and love; and he unites them into an organical
   body, under the Lord Christ as a head of rule, by gifts and spiritual
   abilities. Their nature is made one and the same by grace, their use is
   various by gifts. Every one is a part of the body of Christ, of the
   essence of it, by the same quickening, animating Spirit of grace; but
   one is an eye, another a hand, another a foot, in the body, by virtue
   of peculiar gifts: for "unto every one of us is given grace according
   to the measure of the gift of Christ," Eph. iv. 7.

   These gifts are not saving, sanctifying graces; those were not so in
   themselves which made the most glorious and astonishing appearance in
   the world, and which were most eminently useful in the foundation of
   the church and propagation of the gospel, such as were those that were
   extraordinary and miraculous. There is something of the divine nature
   in the least grace, that is not in the most glorious gift, which is
   only so. It will therefore be part of our work to show wherein the
   essential difference between these gifts and sanctifying graces doth
   consist: as also, what is their nature and use must be inquired into;
   for although they are not grace, yet they are that without which the
   church cannot subsist in the world, nor can believers be useful unto
   one another and the rest of mankind, unto the glory of Christ, as they
   ought to be. They are the "powers of the world to come;" those
   effectual operations of the power of Christ whereby his kingdom was
   erected and is preserved.

   And hereby is the church-state under the new testament differenced from
   that under the old. There is, indeed, a great difference between their
   ordinances and ours; -- theirs being suited unto the dark apprehensions
   which they had of spiritual things; ours accommodated unto the clearer
   light of the gospel, more plainly and expressly representing heavenly
   things unto us, Heb. x. 1. But our ordinances with their spirit would
   be carnal also. The principal difference lies in the administration of
   the Spirit for the due performance of gospel worship by virtue of these
   gifts, bestowed on men for that very end. Hence the whole of
   evangelical worship is called the "ministration of the Spirit," and
   thence said to be "glorious," 2 Cor. iii. 8. And where they are
   neglected, I see not the advantage of the outward worship and
   ordinances of the gospel above those of the law; for although their
   institutions are accommodated unto that administration of grace and
   truth which came by Jesus Christ, yet they must lose their whole glory,
   force, and efficacy, if they be not dispensed and the duties of them
   performed by virtue of these spiritual gifts. And, therefore, no sort
   of men by whom they are neglected do or can content themselves with the
   pure and unmixed gospel institutions in these things, but do rest
   principally in the outward part of divine service, in things of their
   own finding out; for as gospel gifts are useless without attending unto
   gospel institutions, so gospel institutions are found to be fruitless
   and unsatisfactory without the attaining and exercising of gospel
   gifts.

   Be it so, therefore, that these gifts we intend are not in themselves
   saving graces, yet are they not to be despised; for they are, as we
   shall show, the "powers of the world to come," by means whereof the
   kingdom of Christ is preserved, carried on, and propagated in the
   world. And although they are not grace, yet are they the great means
   whereby all grace is ingenerated and exercised; and although the
   spiritual life of the church doth not consist in them, yet the order
   and edification of the church depend wholly on them. And therefore are
   they so frequently mentioned in the Scripture as the great privilege of
   the New Testament, directions being multiplied in the writings of the
   apostles about their nature and proper use. And we are commanded
   earnestly to desire and labour after them, especially those which are
   most useful and subservient unto edification, 1 Cor. xii. 31. And as
   the neglect of internal saving grace, wherein the power of godliness
   doth consist, hath been the bane of Christian profession as to
   obedience, issuing in that form of it which is consistent with all
   manner of lusts; so the neglect of these gifts hath been the ruin of
   the same profession as to worship and order, which hath thereon issued
   in fond superstition.

   The great and signal promise of the communication of these gifts is
   recorded, Ps. cxviii. 18, "Thou hast ascended on high, thou hast led
   captivity captive: thou hast received gifts for men:" for these words
   are applied by the apostle unto that communication of spiritual gifts
   from Christ whereby the church was founded and edified, Eph. iv. 8. And
   whereas it is foretold in the psalm that Christ should receive gifts,
   -- that is, to give them unto men, as that expression is expounded by
   the apostle, -- so he did this by receiving of the Spirit, the proper
   cause and immediate author of them all, as Peter declares, Acts ii. 33,
   "Therefore being by the right hand of God exalted, and having received
   of the Father the promise of the Holy Ghost, he hath shed forth this,
   which ye now see and hear," speaking of the miraculous gifts conferred
   on the apostles at the day of Pentecost; for these gifts are from
   Christ, not as God absolutely, but as mediator, in which capacity he
   received all from the Father in a way of free donation. Thus,
   therefore, he received the Spirit as the author of all spiritual gifts.
   And whereas all the "powers of the world to come" consisted in them,
   and the whole work of the building and propagation of the church
   depended on them, the apostles, after all the instructions they had
   received from Christ, whilst he conversed with them in the days of his
   flesh, and also after his resurrection, were commanded not to go about
   the great work which they had received commission for until they had
   received power by the coming of the Holy Ghost upon them in the
   communication of those gifts, Acts i. 4, 8. And as they neither might
   nor could do any thing in their peculiar work, as to the laying of the
   foundation of the Christian church, until they had actually received
   those extraordinary gifts which gave them power so, to do; so if those
   who undertake, in any place, degree, or orifice, to carry on the
   edification of the church, do not receive those more ordinary gifts
   which are continued unto that end, they have neither right to undertake
   that work, nor power to perform it in a due manner.

   The things which we are to inquire into concerning these gifts are, --
   I. Their name; II. Their nature in general, and therein how they agree
   with and differ from saving graces; III. Their distinction; IV. The
   particular nature of them; and, V. Their use in the church of God.

   The general name of those spiritual endowments which we intend is
   domata, -- so the apostle renders mtnvt?, Eph. iv. 8, from Ps. lxviii.
   18, dona, gifts; that is, they are free and undeserved effects of
   divine bounty. In the minds of men on whom they are bestowed, they are
   spiritual powers and endowments with respect unto a certain end; but as
   to their original and principal cause, they are free, undeserved gifts.
   Hence the Holy Spirit, as the author of them, and with respect unto
   them, is called Dorea tou Theou, "The gift of God," John iv. 10. And
   the effect itself is also termed Dorea tou hagiou Pneumatos, "The gift
   of the Holy Ghost," Acts x. 45; "The gift of God," chap. viii. 20; "The
   gift of the grace of God," Eph. iii. 7; "The gift of Christ," chap. iv.
   7; "The heavenly gift," Heb. vi. 4; -- all expressing the freedom of
   their communication on the part of the Father, Son, and Spirit. And in
   like manner, on the same account, are they called charismata, -- that
   is, "gracious largesses," gifts proceeding from mere bounty. And
   therefore saving graces are also expressed by the same name in general,
   because they also are freely and undeservedly communicated unto us,
   Rom. xi. 29. But those gifts are frequently and almost constantly so
   expressed, Rom. xii. 6; 1 Cor. i. 7, vii. 7, xii. 4, 9, 28, 30; 2 Tim.
   i. 6; 1 Pet. iv. 10. And it is absolute freedom in the bestower of them
   that is principally intended in this name. Hence he hath left his name
   as a curse unto all posterity who thought this free gift of God might
   be "purchased with money," Acts viii. 20; a pageantry of which crime
   the apostate ages of the church erected, in applying the name of that
   sin to the purchase of benefices and dignities, whilst the gift of God
   was equally despised on all hands. And, indeed, this was that whereby
   in all ages countenance was given unto apostasy and defection from the
   power and truth of the gospel. The names of spiritual things were still
   retained, but applied to outward forms and ceremonies; which thereby
   were substituted insensibly into their room, to the ruin of the gospel
   in the minds of men. But as these gifts were not any of them to be
   bought, no more are they absolutely to be attained by the natural
   abilities and industry of any; whereby an image of them is attempted to
   be set up by some, but deformed and useless. They will do those things
   in the church by their own abilities which can never be acceptably
   discharged but by virtue of those free gifts which they despise;
   whereof we must speak more afterward. Now, the full signification of
   these words in our sense is peculiar unto the New Testament; for
   although in other authors they are used for a gift or free grant, yet
   they never denote the endowments or abilities of the minds of men who
   do receive them, which is their principal sense in the Scripture.

   With respect unto their especial nature they are called pneumatika,
   sometimes absolutely: 1 Cor. xii. 1, Peri de ton pneumatikon, "But
   concerning spirituals," -- that is, spiritual gifts. And so again,
   chap. xiv. 1, Zeloute ta pneumatika, "Desire spirituals," -- that is,
   gifts; for so it is explained, chap. xii. 31, Zeloute ta charismata ta
   kreittona, "Covet earnestly the best gifts." Whenever, therefore, they
   are called pneumatika, there charismata, denoting their general nature,
   is to be supplied; and where they are called charismata only,
   pneumatika is to be understood, as expressing their especial difference
   from all others. They are neither natural nor moral, but spiritual
   endowments; for both their author, nature, and object, are respected
   herein. Their author is the Holy Spirit; their nature is spiritual; and
   the objects about which they are exercised are spiritual things.

   Again; with respect unto the manner of their communication, they are
   called merismoi tou Pneumatos hagiou, Heb. ii. 4, "distributions," or
   partitions "of the Holy Ghost;" not whereof the Holy Ghost is the
   subject, as though he were parted or divided, as the Socinians dream on
   this place, but whereof he is the author, the distributions which he
   makes. And they are thus called divisions, partitions, or
   distributions, because they are of divers sorts and kinds, according as
   the edification of the church did require; and they were not at any
   time all of them given out unto any one person, at least so as that
   others should not be made partakers of the same sort. From the same
   inexhaustible treasure of bounty, grace, and power, these gifts are
   variously distributed unto men. And this variety, as the apostle
   proves, gives both ornament and advantage to the church: "If the whole
   body were an eye, where were the hearing?" etc., 1 Cor. xii. 15-25. It
   is this merismos, this various distribution of gifts, that makes the
   church an organical body; and in this composure, with the peculiar uses
   of the members of the body, consist the harmony, beauty, and safety of
   the whole. Were there no more but one gift, or gifts of one sort, the
   whole body would be but one member; as where there is none, there is no
   animated body, but a dead carcass.

   And this various distribution, as it is an act of the Holy Spirit,
   produceth diairesin; Diareseis charismaton eisi, -- "There are
   diversities of gifts," 1 Cor. xii. 4. The gifts thus distributed in the
   church are divers as to their sorts and kinds, one of one kind, another
   of another. An account hereof is given by the apostle particularly,
   verses 8-10, in a distinct enumeration of the sorts or kinds of them,
   The edification of the church is the general end of them all; but
   divers, distinct, different gifts are required thereunto.

   These gifts being bestowed, they are variously expressed, with regard
   unto the nature and manner of these operations which we are enabled
   unto by virtue of them. So are they termed diakonias, "ministrations,"
   1 Cor. xii. 5, -- that is, powers and abilities whereby some are
   enabled to administer spiritual things unto the benefit, advantage, and
   edification of others; and energemata, verse 6, "effectual workings" or
   operations, efficaciously producing the effects which they are applied
   unto; and lastly, they are comprised by the apostle in that expression,
   Phanerosis tou Pneumatos, -- "The manifestation of the Spirit," verse
   7. In and by them doth the Holy Spirit evidence and manifest his power;
   for the effects produced by them, and themselves in their own nature,
   especially some of them, do evince that the Holy Spirit is in them,
   that they are given and wrought by him, and are the ways whereby he
   acts his own power and grace.

   These things are spoken in the Scripture as to the name of these
   spiritual gifts. And it is evident that if we part with our interest
   and concern in them, we must part with no small portion of the New
   Testament; for the mention of them, directions about them, their use
   and abuse, do so frequently occur, that if we are not concerned in them
   we are not so in the gospel.
     __________________________________________________________________

Chapter II.

   Differences between spiritual gifts and saving grace.

   Their nature in general, which in the next place we inquire into, will
   be much discovered in the consideration of those things wherein these
   gifts do agree with saving graces, and wherein they differ from them.

   First, There are four things wherein spiritual gifts and saving graces
   do agree:--

   1. They are, both sorts of them, the purchase of Christ for his church,
   the especial fruit of his mediation. We speak not of such gifts or
   endowments of men's minds as consist merely in the improvement of their
   natural faculties: such are wisdom, learning, skill in arts and
   sciences; which those may abound and excel in who are utter strangers
   to the church of Christ, and frequently they do so, to their own
   exaltation and contempt of others. Nor do I intend abilities for
   actions, moral, civil, or political; as fortitude, skill in government
   or rule, and the like. For although these are gifts of the power of the
   Spirit of God, yet they do belong unto those operations which he
   exerciseth in upholding or ruling of the world, or the old creation as
   such, whereof I have treated before. But I intend those alone which are
   conversant about the gospel, the things and duties of it, the
   administration of its ordinances, the propagation of its doctrine, and
   profession of its ways. And herein also I put a difference between them
   and all those gifts of the Spirit about sacred things which any of the
   people of God enjoyed under the old testament; for we speak only of
   those which are "powers of the world to come." Those others were suited
   to the economy of the old covenant, and confined with the light which
   God was pleased then to communicate unto his church. Unto the gospel
   state they were not suited, nor would be useful in it, Hence the
   prophets, who had the most eminent gifts, did yet all of them come
   short of John the Baptist, because they had not, by virtue of their
   gifts, that acquaintance with the person of Christ and insight into his
   work of mediation that he had; and yet also he came short of him that
   is "least in the kingdom of heaven," because his gifts were not purely
   evangelical. Wherefore, those gifts whereof we treat are such as belong
   unto the kingdom of God erected in an especial manner by Jesus Christ
   after his ascension into heaven; for he was exalted that he might fill
   all things, ta panta, that is, the whole church, with these effects of
   his power and grace. The power, therefore, of communicating these gifts
   was granted unto the Lord Christ as mediator, by the Father, for the
   foundation and edification of his church, as it is expressed, Acts ii.
   33; and by them was his kingdom both set up and propagated, and is
   preserved in the world. These were the weapons of warfare which he
   furnished his disciples withal when he gave them commission to go forth
   and subdue the world unto the obedience of the gospel, chap. i. 4, 8;
   and mighty were they through God unto that purpose, 2 Cor. x. 3-6. In
   the use and exercise of them did the gospel "run, and was glorified,"
   to the ruin of the kingdom of Satan and darkness in the world. And that
   he was ever able to erect it again, under another form than that of
   Gentilism, as he hath done in the antichristian apostasy of the church
   visible, it was from a neglect and contempt of these gifts, with their
   due use and improvement, When men began to neglect the attaining of
   these spiritual gifts, and the exercise of them, in praying, in
   preaching, in interpretation of the Scripture, in all the
   administrations and whole worship of the church, betaking themselves
   wholly to their own abilities and inventions, accommodated unto their
   ease and secular interest, it was an easy thing for Satan to erect
   again his kingdom, though not in the old manner, because of the light
   of the Scripture, which had made an impression on the minds of men
   which he could not obliterate. Wherefore he never attempted openly any
   more to set up Heathenism or Paganism, with the gods of the old world
   and their worship; but he insensibly raised another kingdom, which
   pretended some likeness unto and compliance with the letter of the
   word, though it came at last to be in all things expressly contrary
   thereunto. This was his kingdom of apostasy and darkness, under the
   papal antichristianism and woful degeneracy of other Christians in the
   world; for when men who pretend themselves intrusted with the
   preservation of the kingdom of Christ did wilfully cast away those
   weapons of their warfare whereby the world was subdued unto him, and
   ought to have been kept in subjection by them, what else could ensue?

   By these gifts, I say, doth the Lord Christ demonstrate his power and
   exercise his rule. External force and carnal weapons were far from his
   thoughts, as unbecoming his absolute sovereignty over the souls of men,
   his infinite power and holiness. Neither did any ever betake themselves
   unto them in the affairs of Christ's kingdom, but either when they had
   utterly lost and abandoned these spiritual weapons, or did not believe
   that they are sufficient to maintain the interest of the gospel, though
   originally they were so to introduce and fix it in the world, -- that
   is, that although the gifts of the Holy Ghost were sufficient and
   effectual to bring in the truth and doctrine of the gospel against all
   opposition, yet are they not so to maintain it; which they may do well
   once more to consider. Herein, therefore, they agree with saving
   graces; for that they are peculiarly from Jesus Christ the mediator is
   confessed by all, unless it be by such as by whom all real internal
   grace is denied. But the sanctifying operations of the Holy Spirit,
   with their respect unto the Lord Christ as mediator, have been
   sufficiently before confirmed.

   2. There is an agreement between saving graces and spiritual gifts with
   respect unto their immediate efficient cause. They are, both sorts of
   them, wrought by the power of the Holy Ghost. As to what concerneth the
   former, or saving grace, I have already treated of that argument at
   large; nor will any deny that the Holy Ghost is the author of these
   graces but those that deny that there are any such. That these gifts
   are so wrought by him is expressly declared wherever there is mention
   of them, in general or particular. Wherefore, when they acknowledge
   that there were such gifts, all confess him to be their author. By whom
   he is denied so to be, it is only because they deny the continuance of
   any such gifts in the church of God. But this is that which we shall
   disprove.

   3. Herein also they agree, that both sorts of them are designed unto
   the good, benefit, ornament, and glory of the church. The church is the
   proper seat and subject of them, to it are they granted, and in it do
   they reside; for Christ is given to be the "head over all things to the
   church, which is his body, the fullness of him that filleth all in
   all," Eph. i. 22, 23. But this "church" falls under a double
   consideration:-- first, as it is believing; secondly, as it is
   professing. In the first respect absolutely it is invisible, and as
   such is the peculiar subject of saving grace. This is that church which
   "Christ loved and gave himself for, that he might sanctify and cleanse
   it, and present it unto himself a glorious church, not having spot, or
   wrinkle, or any such thing; but that it should be holy and without
   blemish," chap. v. 26, 27. This is the work of saving grace, and by a
   participation thereof do men become members of this church, and not
   otherwise. And hereby is the professing church quickened and enabled
   unto profession in an acceptable manner; for the elect receive grace
   unto this end in this world, that they may glorify Christ and the
   gospel in the exercise of it, Col. i. 6; John xv. 8. But gifts are
   bestowed on the professing church to render it visible in such a way as
   whereby God is glorified. Grace gives an invisible life to the church,
   gifts give it a visible profession; for hence doth the church become
   organical, and disposed into that order which is beautiful and comely.
   Where any church is organized merely by outward rules, perhaps of their
   own devising, and makes profession only in an attendance unto outward
   order, not following the leading of the Spirit in the communication of
   his gifts, both as to order and discharge of the duties of profession,
   it is but the image of a church, wanting an animating principle and
   form. That profession which renders a church visible according to the
   mind of Christ, is the orderly exercise of the spiritual gifts bestowed
   on it, in a conversation evidencing the invisible principle of saving
   grace. Now, these gifts are conferred on the church in order unto "the
   edification of itself in love," Eph. iv. 16, as also for the
   propagation of its profession in the world, as shall be declared
   afterward. Wherefore, both of these sorts have in general the same end,
   or are given by Christ unto the same purpose, -- namely, the good and
   benefit of the church, as they are respectively suited to promote them.

   4. It may also be added, that they agree herein, that they have both
   the same respect unto the bounty of Christ. Hence every grace is a
   gift, that which is given and freely bestowed on them that have it,
   Matt. xiii. 11; Phil. i. 29. And although, on the other side, every
   gift be not a grace, yet, proceeding from gracious favour and bounty,
   they are so called, Rom. xii. 6; Eph. iv. 7. How, in their due
   exercise, they are mutually helpful and assistant unto each other,
   shall be declared afterward.

   Secondly, We may consider wherein the difference lies or doth consist
   which is between these spiritual gifts and sanctifying graces: and this
   may be seen in sundry instances; as, --

   1. Saving graces are karpos, the "fruit" or fruits "of the Spirit,"
   Gal. v. 22; Eph. v. 9; Phil. i. 11. Now, fruits proceed from an abiding
   root and stock, of whose nature they do partake. There must be a "good
   tree" to bring forth "good fruit," Matt. xii. 33. No external watering
   or applications unto the earth will cause it to bring forth useful
   fruits, unless there are roots from which they spring and are educed.
   The Holy Spirit is as the root unto these fruits; the root which bears
   them, and which they do not bear, as Rom. xi. 18. Therefore, in order
   of nature, is he given unto men before the production of any of these
   fruits. Thereby are they ingrafted into the olive, are made such
   branches in Christ, the true vine, as derive vital juice, nourishment,
   and fructifying virtue from him, even by the Spirit. So is he "a well
   of water springing up into everlasting life," John iv. 14. He is a
   spring in believers; and all saving graces are but waters arising from
   that living, overflowing spring. From him, as a root or spring, as an
   eternal virtue, power, or principle, do all these fruits come. To this
   end doth he dwell in them and abide with them, according to the promise
   of our Lord Jesus Christ, John xiv. 17; Rom. viii. 11; 1 Cor. iii. 16;
   whereby the Lord Christ effecteth his purpose in "ordaining his
   disciples to bring forth fruit" that should "remain," John xv. 16. In
   the place of his holy residence, he worketh these effects freely,
   according to his own will. And there is nothing that hath the true
   nature of saving grace but what is so a fruit of the Spirit. We have
   not first these graces, and then by virtue of them receive the Spirit,
   (for whence should we have them of ourselves?) but the Spirit bestowed
   on us worketh them in us, and gives them a spiritual, divine nature, in
   conformity unto his own.

   With gifts, singly considered, it is otherwise. They are indeed works
   and effects, but not properly fruits of the Spirit, nor are anywhere so
   called. They are effects of his operation upon men, not fruits of his
   working in them; and, therefore, many receive these gifts who never
   receive the Spirit as to the principal end for which he is promised.
   They receive him not to sanctify and make them temples unto God; though
   metonymically, with respect unto his outward effects, they may be said
   to be made partakers of him. This renders them of a different nature
   and kind from saving graces; for whereas there is an agreement and
   coincidence between them in the respects before mentioned, and whereas
   the seat and subject of them, -- that is, of gifts absolutely, and
   principally of graces also, -- is the mind, the difference of their
   nature proceeds from the different manner of their communication from
   the Holy Spirit.

   2. Saving grace proceeds from, or is the effect and fruit of, electing
   love. This I have proved before, in our inquiry into the nature of
   holiness. See it directly asserted, Eph. i. 3, 4; 2 Thess. ii. 13; Acts
   ii. 47, xiii. 48. Whom God graciously chooseth and designeth unto
   eternal life, them he prepares for it by the communication of the means
   which are necessary unto that end, Rom. viii. 28-30. Hereof
   sanctification, or the communication of saving grace, is comprehensive;
   for we are "chosen to salvation through sanctification of the Spirit,"
   2 Thess. ii. 13, for this is that whereby we are "made meet to be
   partakers of the inheritance of the saints in light," Col. i. 12. The
   end of God in election is the sonship and salvation of the elect, "to
   the praise of the glory of his grace," Eph. i. 5, 6; and this cannot be
   unless his image be renewed in them in holiness or saving graces.
   These, therefore, he works in them, in pursuit of his eternal purpose
   therein. But gifts, on the other hand, which are no more but so, and
   where they are solitary or alone, are only the effects of a temporary
   election. Thus God chooseth some men unto some office in the church, or
   unto some work in the world. As this includeth a preferring them before
   or above others, or the using them when others are not used, we call it
   election; and in itself it is their fitting for and separation unto
   their office or work. And this temporary election is the cause and rule
   of the dispensation of gifts. So he chose Saul to be king over his
   people, and gave him thereon "another heart," or gifts fitting him for
   rule and government. So our Lord Jesus Christ chose and called at the
   first twelve to be his apostles, and gave unto them all alike
   miraculous gifts. His temporary choice of them was the ground of his
   communication of gifts unto them. By virtue hereof no saving graces
   were communicated unto them, for one of them never arrived unto a
   participation of them. "Have not I," saith our Saviour unto them,
   "chosen you twelve, and one of you is a devil?" John vi. 70. He had
   chosen them unto their office, and endowed them with extraordinary
   gifts for the discharge thereof; but one of them being not "chosen unto
   salvation before the foundation of the world," being not "ordained unto
   eternal life," but, on the other side, being the "son of perdition," or
   one certainly appointed unto destruction, or "before of old ordained
   unto that condemnation," he continued void of all sanctifying graces,
   so as, unto any acceptation with God, he was in no better condition
   than the devil himself, whose work he was to do. Yet was he, by virtue
   of this choice unto the office of apostleship for a season, endowed
   with the same spiritual gifts that the others were. And this
   distinction our Saviour himself doth plainly lay down; for whereas he
   says, John vi. 70, "Have not I chosen you twelve," -- that is, with a
   temporary choice unto office, -- chap. xiii. 18, he saith, "I speak not
   of you all; I know whom I have chosen," so excepting Judas from that
   number, as is afterward expressly declared: for the election which here
   he intends is that which is accompanied with an infallible ordination
   unto abiding fruit-bearing, chap. xv. 16, that is, eternal election,
   wherein Judas had no interest.

   And thus it is in general, and in other instances. When God chooseth
   any one to eternal life, he will, in pursuit of that purpose of his,
   communicate saving grace unto him. And although all believers have
   gifts also sufficient to enable them unto the discharge of their duty
   in their station or condition in the church, yet they do not depend on
   the decree of election. And where God calleth any, or chooseth any,
   unto an office, charge, or work in the church, he always furnisheth him
   with gifts suited unto the end of them. He doth not so, indeed, unto
   all that will take any office unto themselves; but he doth so unto all
   whom he calls thereunto. Yea, his call is no otherwise known but by the
   gifts which he communicates for the discharge of the work or office
   whereunto any are called. In common use, I confess, all things run
   contrary hereunto. Most men greatly insist on the necessity of an
   outward call unto the office of the ministry; and so far, no doubt,
   they do well, for "God is the God of order," -- that is, of his own:
   but whereas they limit this outward call of theirs unto certain
   persons, ways, modes, and ceremonies of their own, without which they
   will not allow that any man is rightly called unto the ministry, they
   do but contend to oppress the consciences of others by their power and
   with their inventions. But their most pernicious mistake is yet
   remaining. So that persons have, or do receive, an outward call in
   their mode and way, -- which what it hath of a call in it I know not,
   -- they are not solicitous whether they are called of God or no: for
   they continually admit them unto their outward call on whom God hath
   bestowed no spiritual gifts to fit them for their office; whence it is
   as evident as if written with the beams of the sun, that he never
   called them thereunto. They are as watchful as they are able that God
   himself shall impose none on them besides their way and order, or their
   call; for let a man be furnished with ministerial gifts never so
   excellent, yet if he will not come up to their call, they will do what
   lies in them for ever to shut him out of the ministry. But they will
   impose upon God without his call every day; for if they ordain any one
   in their way unto an office, though he have no more of spiritual gifts
   than Balaam's ass, yet (if you will believe them) Christ must accept of
   him for a minister of his, whether he will or no. But let men dispose
   of things as they please, and as it seemeth good unto them, Christ hath
   no other order in this matter, but "As every one hath received the
   gift, so let them minister, as good stewards of the manifold grace of
   God," 1 Pet. iv. 10, Rom. xii. 6-8. It is true that no man ought to
   take upon him the office of the ministry but he that is, and until he
   be, solemnly called and set apart thereunto by the church; but it is no
   less true that no church hath either rule or right so to call or set
   apart any one to the ministry whom Christ hath not previously called by
   the communication of spiritual gifts necessary to the discharge of his
   office. And these things must be largely insisted on afterward.

   3. Saving grace is an effect of the covenant, and bestowed in the
   accomplishment and by virtue of the promises thereof. This hath been
   declared elsewhere at large, where we treated of regeneration and
   sanctification. All that are taken into this covenant are sanctified
   and made holy. There is no grace designed unto any in the eternal
   purpose of God, none purchased or procured by the mediation of Christ,
   but it is comprised in and exhibited by the promises of the covenant.
   Wherefore, they only who are taken into that covenant are made
   partakers of saving grace, and they are all so. Things are not
   absolutely so with respect unto spiritual gifts, although they also in
   some sense belong unto the covenant: for the promises of the covenant
   are of two sorts, -- (1.) Such as belong unto the internal form and
   essence of it; (2.) Such as belong unto its outward administration, --
   that is, the ways and means whereby its internal grace is made
   effectual. Saving grace proceedeth from the former, gifts relate unto
   the latter; for all the promises of the plentiful effusion of the
   Spirit under the new testament, which are frequently applied unto him
   as he works and effects evangelical gifts, extraordinary and ordinary,
   in men, do belong unto the new covenant, -- not as unto its internal
   essence and form, but as unto its outward administration. And if you
   overthrow this distinction, that the covenant is considered either with
   respect unto its internal grace or its external administration, every
   thing in religion will be cast into confusion. Take away internal
   grace, as some do, and the whole is rendered a mere outside appearance;
   take away the outward administration, and all spiritual gifts and order
   thereon depending must cease. But as it is possible that some may
   belong unto the covenant with respect unto internal grace who are no
   way taken into the external administration of it, as elect infants who
   die before they are baptized; so it is frequent that some may belong to
   the covenant with respect to its outward administration, by virtue of
   spiritual gifts, who are not made partakers of its inward effectual
   grace.

   4. Saving grace hath an immediate respect unto the priestly office of
   Jesus Christ, with the discharge thereof in his oblation and
   intercession. There is, I acknowledge, no gracious communication unto
   men that respects any one office of Christ exclusively unto the others:
   for his whole mediation hath an influence into all that we receive from
   God in a way of favour or grace; and it is his person, as vested with
   all his offices, that is the immediate fountain of all grace unto us:
   but yet something may, yea, sundry things do, peculiarly respect some
   one of his offices, and are the immediate effects of the virtue and
   efficacy thereof. So is our reconciliation and peace with God the
   peculiar effect of his oblation, which as a priest he offered unto God.
   And so in like manner is our sanctification also, wherein we are washed
   and cleansed from our sins in his blood, Eph. v. 25, 26; Tit. ii. 14.
   And although grace be wrought in us by the administration of the kingly
   power of Christ, yet it is in the pursuit of what he hath done for us
   as a priest, and for the making of it effectual unto us; for by his
   kingly power he makes effectual the fruits of his oblation and
   intercession. But gifts proceed solely from the regal office and power
   of Christ. They have a remote respect unto and foundation in the death
   of Christ, in that they are all given and distributed unto and for the
   good of that church which he purchased with his own blood; but
   immediately they are effects only of his kingly power. Hence authority
   to give and dispose them is commonly placed as a consequent of his
   exaltation at the right hand of God, or with respect thereunto, Matt.
   xxviii. 18; Acts ii. 33. This the apostle declares at large, Eph. iv.
   7, 8, 11, 12. Christ being exalted at the right hand of God, all power
   in heaven and earth being given unto him, and he being given to be head
   over all things unto the church, and having for that end received the
   promise of the Spirit from the Father, he gives out these gifts as it
   seemeth good unto him. And the continuation of their communication is
   not the least evidence of the continuance of the exercise of his
   kingdom; for besides the faithful testimony of the word to that
   purpose, there is a threefold evidence thereof, giving us experience of
   it:-- (1.) His communication of saving grace in the regeneration,
   conversion, and sanctification of the elect; for these things he
   worketh immediately by his kingly power. And whilst there are any in
   the world savingly called and sanctified, he leaves not himself without
   witness as to his kingly power over all flesh, whereon he "gives
   eternal life unto as many as the Father hath given him," John xvii. 2.
   But this evidence is wholly invisible unto the world, neither is it
   capable of receiving it when tendered, because it cannot receive the
   Spirit, nor seeth him, nor knoweth him, John xiv. 17; nor are the
   things thereof exposed to the judgment of sense or reason, 1 Cor. ii.
   9, 10. (2.) Another evidence hereof is given in the judgments that he
   executes in the world, and the outward protection which he affords unto
   his church. On both these there are evident impressions of the
   continued actual exercise of his divine power and authority; for in the
   judgments that he executes on persons and nations that either reject
   the gospel or persecute it, especially in some signal and
   uncontrollable instance, as also in the guidance, deliverance, and
   protection of his church, he manifests that though he was dead, yet he
   is alive, and hath the keys of hell and of death. But yet because he
   is, on the one hand, pleased to exercise great patience towards many of
   his open, stubborn adversaries, yea, the greatest of them, suffering
   them to walk and prosper in their own ways; and, [on the other], to
   leave his church unto various trials and distresses, his power is much
   hid from the world at present in these dispensations. (3.) The third
   evidence of the continuance of the administration of his mediatory
   kingdom consists in his dispensation of these spiritual gifts, which
   are properly the powers of the new world; for such is the nature of
   them and their use, such the sovereignty that appears in their
   distribution, such their distinction and difference from all natural
   endowments, that even the world cannot but take notice of them, though
   it violently hate and persecute them, and the church is abundantly
   satisfied with the sense of the power of Christ in them. Moreover, the
   principal end of these gifts is to enable the officers of the church
   unto the due administration of all the laws and ordinances of Christ
   unto its edification. But all these laws and ordinances, these offices
   and officers, he gives unto the church as the Lord over his own house,
   as the sole sovereign lawgiver and ruler thereof.

   5. They differ as unto the event even in this world they may come unto,
   and ofttimes actually do so accordingly; for all gifts, the best of
   them, and that in the highest degree wherein they may be attained in
   this life, may be utterly lost or taken away. The law of their
   communication is, that he who improveth not that talent or measure of
   them which he hath received, it shall be taken from him; for whereas
   they are given for no other end but to trade withal, according to the
   several capacities and opportunities that men have in the church, or
   their families, or their own private exercise, if that be utterly
   neglected, to what end should they be left unto rust and uselessness in
   the minds of any? Accordingly we find it to come to pass. Some neglect
   them, some reject them, and from both sorts they are judicially taken
   away. Such we have amongst us. Some there are who had received
   considerable spiritual abilities for evangelical administrations, but
   after a while they have fallen into an outward state of things wherein,
   as they suppose, they shall have no advantage by them, yea, that their
   exercise would turn to their disadvantage, and thereon do wholly
   neglect them. By this means they have insensibly decayed, until they
   become as devoid of spiritual abilities as if they never had experience
   of any assistance in that kind. They can no more either pray, or speak,
   or evidence the power of the Spirit of God in any thing unto the
   edification of the church. "Their arm is dried up, and their right eye
   is utterly darkened," Zech. xi. 17. And this sometimes they come to be
   sensible of, yea, ashamed of, and yet cannot retrieve themselves. But,
   for the most part, they fall into such a state as wherein the
   profession and use of them become, as they suppose, inconsistent with
   their present interest; and so they openly renounce all concernment in
   them. Neither, for the most part, do they stay here, but after they
   have rejected them in themselves, and espoused lazy, profitable,
   outward helps in their room, they blaspheme the Author of them in
   others, and declare them all to be delusions, fancies, and
   imaginations; and if any one hath the confidence to own the assistance
   of the Holy Spirit in the discharge of the duties of the gospel unto
   the edification of the church, he becomes unto them a scorn and
   reproach. These are branches cut off from the Vine, whom men gather
   [for the fire], or those whose miserable condition is described by the
   apostle, Heb. vi. 4-6. But one way or other these gifts may be utterly
   lost or taken away from them who have once received them, and that
   whether they be ordinary or extraordinary. There is no kind of them, no
   degree of them, that can give us any security that they shall be always
   continued with us, or at all beyond our diligent attendance unto their
   use and exercise. With saving grace it is not so. It is, indeed,
   subject unto various decays in us, and its thriving or flourishing in
   our souls depends upon and answers unto our diligent endeavour in the
   use of all means of holiness ordinarily, 2 Pet. i. 5-10; for besides
   that no man can have the least evidence of any thing of this grace in
   him if he be totally negligent in its exercise and improvement, so no
   man ought to expect that it will thrive or abound in him unless he
   constantly and diligently attend unto it, and give up himself in all
   things to its conduct; -- but yet, as to the continuance of it in the
   souls of the elect, as to the life and being of its principle, and its
   principal effect in habitual conformity unto God and his will, it is
   secured in the covenant of grace.

   6. On whomsoever saving grace is bestowed, it is so firstly and
   principally for himself and his own good. It is a fruit of the especial
   love and kindness of God unto his own soul, Jer. xxxi. 3. This both the
   nature and all the ends of it do declare; for it is given unto us to
   renew the image of God in us, to make us like unto him, to restore our
   nature, enable us unto obedience, and to make us meet for the
   inheritance of the saints in light. But yet we must take heed that we
   think not that grace is bestowed on any merely for themselves; for,
   indeed, it is that wherein God designeth a good unto all: "Vir bonus
   commune bonum," -- "A good man is a good to all;" Mic. v. 7. And,
   therefore, God in the communication of saving grace unto any hath a
   threefold respect unto others, which it is the duty of them that
   receive it diligently to consider and attend unto:-- (1.) He intends to
   give an example by it of what is his will, and what he approveth of;
   and, therefore, he requires of them in whom it is such fruits in holy
   obedience as may express the example of a holy life in the world,
   according to the will of God and unto his glory. Hereby doth he further
   the salvation of the elect, 1 Pet. iii. 1, 2; 1 Cor. vii. 16; convince
   the unbelieving world at present, 1 Pet. ii. 12, 15, iii. 16; and
   condemn it hereafter, Heb. xi. 7; and himself is glorified, Matt. v.
   16. Let no man, therefore, think that because grace is firstly and
   principally given him for himself and his own spiritual advantage, he
   must not account for it also with respect unto those other designs of
   God; yea, he who, in the exercise of what he esteems grace, hath
   respect only unto himself, gives an evidence that he never had any that
   was genuine and of the right kind. (2.) Fruitfulness unto the
   benefiting of others is hence also expected. Holy obedience, the effect
   of saving grace, is frequently expressed in the Scripture by fruits and
   fruitfulness. See Col. i. 10. And these fruits, or the things which
   others are to feed upon and to be sustained by, are to be born by the
   plants of the Lord, the trees of righteousness. The fruits of love,
   charity, bounty, mercy, wisdom, are those whereby grace is rendered
   useful in the world, and is taken notice of as that which is lovely and
   desirable, Eph. ii. 10. (3.) God requires that by the exercise of grace
   the doctrine of the gospel be adorned and propagated. This doctrine is
   from God; our profession is our avowing of it so to be. What it is the
   world knows not, but takes its measure of it from what it observes in
   them by whom it is professed. And it is the unprofitable, flagitious
   lives of Christians that have almost thrust the gospel out of the world
   with contempt. But the care that it be adorned, that it be glorified,
   is committed of God unto every one on whom he bestows the least of
   saving grace; and this is to be done only by the guidance of a holy
   conversation in conformity thereunto. And many other such blessed ends
   there are, wherein God hath respect unto the good and advantage of
   other men in the collation of saving grace upon any. And if gracious
   persons are not more useful than others in all things that may have a
   real benefit in them unto mankind, it is their sin and shame. But yet,
   after all, grace is principally and in the first place given unto men
   for themselves, their own good and spiritual advantage, out of love to
   their souls, and in order unto their eternal blessedness; all other
   effects are but secondary ends of it. But as unto these spiritual gifts
   it is quite otherwise. They are not in the first place bestowed on any
   for their own sakes or their own good, but for the good and benefit of
   others. So the apostle expressly declares, 1 Cor. xii. 7, "The
   manifestation of the Spirit is given to every man to profit withal."
   These gifts, whereby the Spirit evidenceth and manifesteth his power,
   are bestowed on men for this very end, that they may profit and benefit
   others in their edification; and yet, also, where they are duly
   improved, they tend much to the spiritual advantage of them on whom
   they are bestowed, as we shall see afterward. Wherefore, as grace is
   primarily given unto us for ourselves, and secondarily for the good of
   others; so gifts are bestowed in the first place for the edification of
   others, and secondly for our own spiritual advantage also.

   7. The principal difference between them is in their nature and kind,
   discovering itself in the different subjects, operations, and effects;
   for those already insisted on are principally from external causes and
   considerations. And, -- (1.) As to the different subjects of them,
   spiritual gifts are placed and seated in the mind or understanding
   only; whether they are ordinary or extraordinary, they have no other
   hold or residence in the soul. And they are in the mind as it is
   notional and theoretical, rather than as it is practical. They are
   intellectual abilities, and no more. I speak of them which have any
   residence in us; for some gifts, as miracles and tongues, consisted
   only in a transient operation of an extraordinary power. Of all others,
   illumination is the foundation, and spiritual light their matter. So
   the apostle declares in his order of expression, Heb. vi. 4. The will,
   and the affections, and the conscience are unconcerned in them,
   Wherefore, they change not the heart with power, although they may
   reform the life by the efficacy of light. And although God doth not
   ordinarily bestow them on flagitious persons, nor continue them with
   such as after the reception of them become flagitious, yet they may be
   in those who are unrenewed, and have nothing in them to preserve men
   absolutely from the worst of sins. But saving grace possesseth the
   whole soul; men are thereby sanctified throughout, in the whole "spirit
   and soul and body," 1 Thess. v. 23, as hath been at large declared. Not
   only is the mind savingly enlightened, but there is a principle of
   spiritual life infused into the whole soul, enabling it in all its
   powers and faculties to act obedientially unto God, whose nature hath
   been fully explained elsewhere. Hence, -- (2.) They differ in their
   operations: for grace changeth and transformeth the whole soul into its
   own nature, Isa. xi. 6-8; Rom. vi. 17, xii. 2; 2 Cor. iii. 18. It is a
   new, a divine nature unto the soul, and is in it a habit disposing,
   inclining, and enabling of it unto obedience. It acts itself in faith,
   love, and holiness in all things. But gifts of themselves have not this
   power nor these operations. They may and do, in those who are possessed
   of them in and under their exercise, make great impression on their own
   affections, but they change not the heart, they renew not the mind,
   they transform not the soul into the image of God. Hence, where grace
   is predominant, every notion of light and truth which is communicated
   unto the mind is immediately turned into practice, by having the whole
   soul cast into the mould of it; where only gifts bear away, the use of
   it in duties unto edification is best, whereunto it is designed. (3.)
   As to effects or consequents, the great difference is that on the part
   of Christ; Christ doth thereby dwell and reside in our hearts, when
   concerning many of those who have been made partakers of these other
   spiritual endowments, he will say, "Depart from me, I never knew you,"
   which he will not say of any one whose soul he hath inhabited.

   These are some of the principal agreements and differences between
   saving graces and spiritual gifts, both sorts of them being wrought in
   believers by "that one and the self-same Spirit, which divideth to
   every one severally as he will." And for a close of this discourse I
   shall only add, that where these graces and gifts, in any eminency or
   good degree, are bestowed on the same persons, they are exceedingly
   helpful unto each other. A soul sanctified by saving grace is the only
   proper soil for gifts to flourish in. Grace influenceth gifts unto a
   due-exercise, prevents their abuse, stirs them up unto proper
   occasions, keeps them from being a matter of pride or contention, and
   subordinates them in all things unto the glory of God. When the actings
   of grace and gifts are inseparable, as when in prayer the Spirit is a
   Spirit of grace and supplication, the grace and gift of it working
   together, when utterance in other duties is always accompanied with
   faith and love, then is God glorified and our own salvation promoted.
   Then have edifying gifts a beauty and lustre upon them, and generally
   are most successful, when they are clothed and adorned with humility,
   meekness, a reverence of God, and compassion for the souls of men; yea,
   when there is no evidence, no manifestation of their being accompanied
   with these and the like graces, they are but as a parable or wise
   saying in the mouth of a fool. Gifts, on the other side, excite and
   stir up grace unto its proper exercise and operation. How often is
   faith, love, and delight in God, excited and drawn forth unto especial
   exercise in believers by the use of their own gifts!

   And thus much may suffice as to the nature of these gifts in general;
   we next consider them under their most general distributions.
     __________________________________________________________________

Chapter III.

   Of gifts and offices extraordinary; and first of offices.

   The spiritual gifts whereof we treat respect either powers and duties
   in the church, or duties only. Gifts that respect powers and duties are
   of two sorts, or there have been, or are at any time, two sorts of such
   powers and duties, the first whereof was extraordinary, the latter
   ordinary, and consequently the gifts subservient unto them must be of
   two sorts also; which must farther be cleared.

   Wherever power is given by Christ unto his churches, and duties are
   required in the execution of that power, unto the ends of his spiritual
   kingdom, to be performed by virtue thereof, there is an office in the
   church; for an ecclesiastical office is an especial power given by
   Christ unto any person or persons for the performance of especial
   duties belonging unto the edification of the church in an especial
   manner. And these offices have been of two sorts; -- first,
   extraordinary; secondly, ordinary. Some seem to deny that there was
   ever any such thing as extraordinary power or extraordinary offices in
   the church, for they do provide successors unto all who are pleaded to
   have been of that kind; and those such as, look how far short they come
   of them in other things, do exceed them in power and rule. I shall not
   contend about words, and shall therefore only inquire what it was that
   constituted them to be officers of Christ in his church whom thence we
   call extraordinary; and then, if others can duly lay claim unto them,
   they may be allowed to pass for their successors.

   There are four things which constitute an extraordinary officer in the
   church of God, and consequently are required in and do constitute an
   extraordinary office:-- 1. An extraordinary call unto an office, such
   as none other has or can have, by virtue of any law, order, or
   constitution whatever. 2. An extraordinary power communicated unto
   persons so called, enabling them to act what they are so called unto,
   wherein the essence of any office doth consist. 3. Extraordinary gifts
   for the exercise and discharge of that power. 4. Extraordinary
   employment as to its extent and measure, requiring extraordinary
   labour, travail, zeal, and self-denial. All these do and must concur in
   that office and unto those offices which we call extraordinary.

   Thus was it with the apostles, prophets, and evangelists at the first,
   which were all extraordinary teaching officers in the church, and all
   that ever were so, 1 Cor. xii. 28; Eph. iv. 11. Besides these, there
   were, at the first planting of the church, persons endued with
   extraordinary gifts, as of miracles, healing, and tongues, which did
   not of themselves constitute them officers, but do belong to the second
   head of gifts, which concern duties only. Howbeit these gifts were
   always most eminently bestowed on them who were called unto the
   extraordinary offices mentioned: 1 Cor. xiv. 18, "I thank my God, I
   speak with tongues more than ye all." They had the same gift some of
   them, but the apostle had it in a more eminent degree. See Matt. x. 8.
   And we may treat briefly in our passage of these several sorts of
   extraordinary officers:--

   First, [As] for the apostles, they had a double call, mission, and
   commission, or a twofold apostleship. Their first call was unto a
   subserviency unto the personal ministry of Jesus Christ; for he was a
   "minister of the circumcision for the truth of God, to confirm the
   promises made unto the fathers," Rom. xv. 8. In the discharge of this
   his personal ministry, it was necessary that he should have peculiar
   servants and officers under him, to prepare his way and work, and to
   attend him therein. So "he ordained twelve, that they should be with
   him, and that he might send them forth to preach," Mark iii. 14. This
   was the substance of their first call and work, -- namely, to attend
   the presence of Christ, and to go forth to preach as he gave them
   order. Hence because he was in his own person, as to his prophetical
   office, the "minister only of the circumcision," being therein,
   according to all the promises, sent only to the "lost sheep of the
   house of Israel," he confined those who were to be thus assistant unto
   him in that his especial work and ministry, and whilst they were so,
   unto the same persons and people, expressly prohibiting them to extend
   their line or measure any farther. "Go not," saith he, "into the way of
   the Gentiles, and into any city of the Samaritans enter ye not: but go
   rather to the lost sheep of the house of Israel," Matt. x. 5. This
   "rather" was absolutely exclusive of the others during his personal
   ministry, and afterward included only the pre-eminence of the
   Israelites, that they were to have the gospel offered unto them in the
   first place: "It was necessary that the word of God should first have
   been spoken to you," Acts xiii. 46.

   And this, it may be, occasioned that difference which was afterward
   among them, whether their ministry extended unto the Gentiles or no; as
   we may see, Acts x. and xi. But whereas our Saviour, in that commission
   by virtue whereof they were to act after his resurrection, had extended
   their office and power expressly to "all nations," Matt. xxviii. 19, or
   to "every creature in all the world," Mark xvi. 15, a man would wonder
   whence that uncertainty should arise. I am persuaded that God suffered
   it so to be that the calling of the Gentiles might be more signalized,
   or made more eminent thereby; for whereas this was the great "mystery
   which in other ages was not made known," but "hid in God," namely,
   "that the Gentiles should be fellow-heirs, and of the same body, and
   partakers of his promise in Christ" (that is, of the promise made unto
   Abraham) "by the gospel," Eph. iii. 3, 5-11, it being now to be laid
   open and displayed, he would by their hesitation about it have it
   searched into, examined, tried, and proved, that the faith of the
   church might never be shaken about it in after ages. And, in like
   manner, when God at any time suffereth differences and doubts about the
   truth or his worship to arise in the church, he doth it for holy ends,
   although for the present we may not be able to discover them. But this
   ministry of the apostles, with its powers and duties, this apostleship,
   which extended only unto the church of the Jews, ceased at the death of
   Christ, or at the end of his own personal ministry in this world; nor
   can any, I suppose, pretend unto a succession to them therein. Who or
   what peculiar instruments he will use and employ for the final recovery
   of that miserable, lost people, whether he will do it by an ordinary or
   an extraordinary ministry, by gifts miraculous, or by the naked
   efficacy of the gospel, is known only in his own holy wisdom and
   counsel. The conjectures of men about these things are vain and
   fruitless; for although the promises under the Old Testament for the
   calling of the Gentiles were far more clear and numerous than those
   which remain concerning the recalling of the Jews, yet because the
   manner, way, and all other circumstances, were obscured, the whole is
   called a mystery hid in God from all the former ages of the church.
   Much more, therefore, may the way and manner of the recalling of the
   Jews be esteemed a hidden mystery; as indeed it is, notwithstanding the
   dreams and conjectures of too many.

   But these same apostles, the same individual persons, Judas only
   excepted, had another call, unto that office of apostleship which had
   respect unto the whole work and interest of Christ in the world. They
   were now to be made princes in all lands, rulers, leaders in spiritual
   things of all the inhabitants of the earth, Ps. xlv. 16. And to make
   this call the more conspicuous and evident, as also because it includes
   in it the institution and nature of the office itself whereunto they
   were called, our blessed Saviour proceedeth in it by sundry degrees;
   for, -- 1. He gave unto them a promise of power for their office, or
   office-power, Matt. xvi. 19. So he promised unto them, in the person of
   Peter, the "keys of the kingdom of heaven," or a power of spiritual
   binding and loosing of sinners, of remitting or retaining sin, by the
   doctrine of the gospel, chap. xviii. 18; John xx. 23. 2. He actually
   collated a right unto that power upon them, expressed by an outward
   pledge: John xx. 21-23, "Then said Jesus to them again, Peace be unto
   you: as my Father hath sent me, even so send I you. And when he had
   said this, he breathed on them, and saith unto them, Receive ye the
   Holy Ghost: whose soever sins ye remit, they are remitted unto them;
   and whose soever sins ye retain, they are retained." And this
   communication of the Holy Ghost was such as gave them a peculiar right
   and title unto their office, but not a right and power unto its
   exercise. 3. He sealed, as it were, their commission which they had for
   the discharge of their office, containing the whole warranty they had
   to enter upon the world, and subdue it unto the obedience of the
   gospel: Matt. xxviii. 18-20, "Go teach, baptize, command." But yet, 4.
   All these things did not absolutely give them a present power for the
   exercise of that office whereunto they were called, or at least a
   limitation was put for a season upon it; for under all this provision
   and furniture, they are commanded to stay at Jerusalem, and not address
   themselves unto the discharge of their office, until that were
   fulfilled which gave it its completeness and perfection, Acts i. 4, 8.
   Wherefore it is said, that after his ascension into heaven, he "gave
   some to be apostles," Eph. iv. 8, 11. He gave not any completely to be
   apostles until then. He had before appointed the office, designed the
   persons, given them their commission, with the visible pledge of the
   power they should afterward receive; but there yet remained the
   communication of extraordinary gifts unto them, to enable them unto the
   discharge of their office. And this was that which, after the ascension
   of Christ, they received on the day of Pentecost, as it is related,
   Acts ii. And this was so essentially necessary unto their office that
   the Lord Christ is said therein to give some to be apostles; for
   without these gifts they were not so, nor could discharge that office
   unto his honour and glory. And these things all concurred to the
   constitution of this office, with the call of any persons to the
   discharge of it. The office itself was instituted by Christ, the
   designation and call of the persons unto this office was an immediate
   act of Christ; so also was their commission and power, and the
   extraordinary gifts which he endowed them withal. And whereas the Lord
   Christ is said to give this office and these officers after his
   ascension, -- namely, in the communication of the gifts of the Holy
   Ghost unto those officers for the discharge of that office, -- it is
   evident that all office-power depends on the communication of gifts,
   whether extraordinary or ordinary. But where any of these is wanting,
   there is no apostle, nor any successor of one apostle. Therefore, when
   Paul was afterward added unto the twelve in the same power and office,
   he was careful to declare how he received both call, commission, and
   power immediately from Jesus Christ: "Paul an apostle, not of men,
   neither by man, but by Jesus Christ, and God the Father, who raised him
   from the dead," Gal. i. 1; whereas those who pretend to be their
   successors, if they will speak the truth, must say that they are what
   they are neither of Jesus Christ nor God the Father, but of men and by
   man. However, they neither dare nor will pretend so to be of God and
   Christ as not to be called by the ministry of man, which evacuates the
   pretence of succession in this office.

   Secondly, Furthermore; unto the office described there belong the
   measure and extent of its power objectively, and the power itself
   intensively or subjectively. For the first, the object of apostolical
   power was twofold:-- 1. The world to be converted; 2. The churches
   gathered of those that were converted, whether Jews or Gentiles.

   1. For the first, their commission extended to all the world; and every
   apostle had right, power, and authority to "preach the gospel to every
   creature under heaven," as he had opportunity so to do, Matt. xxviii.
   18-20; Mark xvi. 15; Rom. x. 14-18. Now, whereas it was impossible that
   any one person should pass through the whole world in the pursuit of
   this right and power; and whereas, for that cause, our Lord had
   ordained twelve to that purpose, that the work might the more
   effectually be carried on by their endeavours, it is highly probable
   that they did by agreement distribute the nations into certain lots and
   portions, which they singly took upon them to instruct. So there was an
   agreement between Paul on the one hand with Barnabas, and Peter, James,
   and John, on the other, that they should go to the Gentiles, and the
   other take more especial care of the Jews, Gal. ii. 7-9. And the same
   apostle afterward designed, to avoid the line or allotment of others,
   to preach the gospel where the people were not allotted unto the
   especial charge of any other, 2 Cor. x. 16. But yet this was not so
   appointed as if their power was limited thereby, or that any of them
   came short in his apostolical power in any other place in the world, as
   well as that wherein for conveniency he particularly exercised his
   ministry; for the power of every one still equally extended unto all
   nations, although they could not always exercise it in all places
   alike. Nor did that express agreement that was between Peter and Paul,
   about the Gentiles and the Circumcision, discharge them of their duty,
   that the one should have more regard unto the Circumcision or the other
   unto the Gentiles, nor did it limit their power or bound their
   apostolical authority, but only directed the exercise of it as unto the
   principal intention and design. Wherefore, as to the right and
   authority of preaching the gospel and converting persons unto the
   faith, the whole world fell equally under the care, and was in the
   commission of every apostle, although they applied themselves unto the
   discharge of this work in particular according to their own wisdom and
   choice, under the guidance and disposal of the providence of God. And,
   as I will not deny but that it is the duty of every Christian, and much
   more of every minister of the gospel, to promote the knowledge of
   Christ unto all mankind, as they have opportunities and advantages so
   to do; yet I must say, if there be any who pretend to be successors of
   the apostles as to the extent of their office-power unto all nations,
   notwithstanding whatever they may pretend of such an agreement to take
   up with a portion accommodated unto their ease and interest, whilst so
   many nations of the earth lie unattempted as to the preaching of the
   gospel, they will one day be found transgressors of their own
   profession, and will be dealt withal accordingly.

   2. Out of the world, by the preaching of the gospel, persons were
   called, converted, and thereon gathered into holy societies or
   churches, for the celebration of gospel-worship and their own mutual
   edification. All these churches, wherever they were called and planted
   in the whole world, were equally under the authority of every apostle.
   Where any church was called and planted by any particular apostle,
   there was a peculiar relation between him and them, and so a peculiar
   mutual care and love; nor could it otherwise be. So the apostle Paul
   pleads an especial interest in the Corinthians and others, unto whom he
   had been a spiritual father in their conversion, and the instrument of
   forming Christ in them. Such churches, therefore, as were of their own
   peculiar calling and planting, it is probable they did every one take
   care of in a peculiar manner. But yet no limitation of the apostolical
   power ensued hereon. Every apostle had still the care of all the
   churches on him, and apostolical authority in every church in the world
   equally, which he might exercise as occasion did require. Thus Paul
   affirmeth that the "care of all the churches came upon him daily," 2
   Cor. xi. 28; and it was the crime of Diotrephes, for which he is
   branded, that he opposed the apostolical power of John in that church
   where probably he was the teacher,3 John 9, 10. But what power, now,
   over all churches, or authority in all churches, some may fancy or
   claim to themselves, I know not; but it were to be wished that men
   would reckon that care and labour are as extensive in this case as
   power and authority.

   Secondly, Again, the power of this extraordinary office may be
   considered intensively or formally what it was; and this, in one word,
   was all the power that the Lord Christ hath given or thought meet to
   make use of for the edification of the church. I shall give a brief
   description of it in some few general instances:-- 1. It was a power of
   administering all the ordinances of Christ in the way and manner of his
   appointment. Every apostle in all places had power to preach the word,
   to administer the sacraments, to ordain elders, and to do whatever else
   belonged unto the worship of the gospel. But yet they had not power to
   do any of these things any otherwise but as the Lord Christ had
   appointed them to be done. They could not baptize any but believers and
   their seed, Acts viii. 36-38, xvi. 15. They could not administer the
   Lord's supper to any but the church and in the church, 1 Cor. x. 16,
   17, xi. 17-34. They could not ordain elders but by the suffrage and
   election of the people, Acts xiv. 23. Those, indeed, who pretend to be
   their successors plead for such a right in themselves unto some, if not
   all, gospel administrations, as that they may take liberty to dispose
   of them at their pleasure, by their sole authority, without any regard
   unto the rule of all holy duties in particular. 2. It was a power of
   executing all the laws of Christ, with the penalties annexed unto their
   disobedience. "We have," saith the apostle, "in a readiness wherewith
   to revenge all disobedience," 2 Cor. x. 6. And this principally
   consisted in the power of excommunication, or the judiciary excision of
   any person or persons from the society of the faithful and visible body
   of Christ in the world. Now, although this power were absolutely in
   each apostle towards all offenders in every church, -- whence Paul
   affirms that he had himself "delivered Hymeneus and Alexander unto
   Satan," 1 Tim. i. 20, -- yet did they not exercise this power without
   the concurrence and consent of the church from whence an offender was
   to be cut off: because that was the mind of Christ, and that which the
   nature of the ordinance did require, 1 Cor. v. 3-5. 3. Their whole
   power was spiritual, and not carnal. It respected the souls, minds, and
   consciences of men alone as its object, and not their bodies, or goods,
   or liberties in this world. Those extraordinary instances of Ananias
   and Sapphira in their sudden death, of Elymas in his blindness, were
   only miraculous operations of God in testifying against their sin, and
   proceeded not from any apostolical power in the discharge of their
   office. But as unto that kind of power which now hath devoured all
   other appearances of church authority, and in the sense of the most is
   only significant, -- namely, to fine, punish, imprison, banish, kill
   and destroy men and women, Christians, believers, persons of an
   unblamable, useful conversation, with the worst of carnal weapons and
   savage cruelty of mind, -- as they were never intrusted with it nor any
   thing of the like kind, so they have sufficiently manifested how their
   holy souls, did abhor the thoughts of such antichristian power and
   practices, though in others the mystery of iniquity began to work in
   their days.

   The ministry of the seventy, also, which the Lord Christ sent forth
   afterward, to "go two and two before his face into every city and
   place, whither he himself would come," Luke x. 1-3, was in like manner
   temporary; that is, it was subservient and commensurate unto his own
   personal ministry in the flesh. These are commonly called evangelists
   from the general nature of their work, but were not those extraordinary
   officers which were afterward in the Christian church under that title
   and appellation. But there was some analogy and proportion between the
   one and the other; for as these first seventy seem to have had an
   inferior work, and subordinate unto that of the twelve in their
   ministry unto the church of the Jews, during the time of the Lord
   Christ's converse among them, so those evangelists that afterward were
   appointed were subordinate unto them in their evangelical apostleship.
   And these also, as they were immediately called unto their employment
   by the Lord Jesus, so their work being extraordinary, they were endued
   with extraordinary gifts of the Holy Ghost, as verses 9, 17, 19.

   In the gospel church-state there were evangelists also, as they are
   mentioned, Eph. iv. 11; Acts xxi. 8; 2 Tim. iv. 5; -- gospellers,
   preachers of the gospel, distinct from the ordinary teachers of the
   churches Things, I confess, are but obscurely delivered concerning this
   sort of men in Scripture, their office being not designed unto a
   continuance. Probably the institution of it was traduced from the
   temporary ministry of the seventy before mentioned. That they were the
   same persons continued in their first office, as the apostles were, is
   uncertain and improbable, (though it be not [improbable] that some of
   them might be called thereunto); as Philip, and Timothy, and Titus,
   were evangelists that were not of that first number. Their especial
   call is not mentioned, nor their number anywhere intimated. That their
   call was extraordinary is hence apparent, in that no rules are anywhere
   given or prescribed about their choice or ordination, no qualification
   of their persons expressed, nor any direction given the church as to
   its future proceeding about them, no more than about new or other
   apostles. They seem to have been called by the apostles, by the
   direction of a spirit of prophecy or immediate revelation from Christ.
   So it is said of Timothy, who is expressly called an evangelist, 2 Tim.
   iv. 5, that he received that gift "by prophecy," 1 Tim. iv. 14, that
   is, the gift of the office, -- as when Christ ascended, he "gave gifts
   unto men, some to be evangelists," Eph. iv. 8, 11, -- for this way did
   the Holy Ghost design men unto extraordinary offices and employments,
   Acts xiii. 1-3. And when they were so designed by prophecy, or
   immediate revelation from Christ by the Holy Ghost, then the church in
   compliance therewith, both "prayed for them" and "laid their hands on
   them." So when the Holy Ghost had revealed his choosing of Paul and
   Barnabas unto an especial work, the prophets and teachers of the church
   of Antioch, where they then were, "fasted and prayed, and laid their
   hands on them," so sending them away, Acts xiii. 3. And when Timothy
   was called to be an evangelist by especial revelation or prophecy, the
   apostle laid his hands on him, whereby he received the Holy Ghost in
   his extraordinary gifts: "The gift of God, which is in thee by the
   putting on of my hands," 2 Tim. i. 6. And as it was usual with him to
   join others with himself in those epistles which he wrote by immediate
   divine inspiration, so in this act of laying his hands on an
   evangelist, as a sign of the communication of extraordinary gifts, he
   joined the ordinary presbytery of the church with him that were present
   in the place where he was so called. It is evident, therefore, that
   both their call and their gifts were extraordinary, and therefore so
   also was their office: for although men who have only an ordinary call
   to office may have extraordinary gifts, and many had so in primitive
   times; and although some might have extraordinary gifts who were never
   called unto office at all, as some of those who spake with tongues and
   wrought miracles, -- yet where there is a concurrence of an
   extraordinary call and extraordinary gifts, there the office is
   extraordinary.

   The power that these officers in the church were intrusted with was
   extraordinary; for this is a certain consequent of an extraordinary
   call and extraordinary gifts. And this power respected all churches in
   the world equally, yea, and all persons, as the apostles also did. But
   whereas their ministry was subordinate unto that of the apostles, they
   were by them guided as to the particular places wherein they were to
   exercise their power and discharge their office for a season. This is
   evident from Paul's disposal of Titus as to his work and time, Tit. i.
   5, iii. 12. But yet their power did at no time depend on their relation
   unto any particular place or church, nor were they ever ordained to any
   one place or see more than another, but the extent of their employment
   was every way as large as that of the apostles, both as to the world
   and as to the churches; only in their present particular disposal of
   themselves, they were, as it is probable, for the most part under the
   guidance of the apostles, although sometimes they had particular
   revelations and directions from the Holy Ghost, or by the ministry of
   angels, for their especial employment, as Philip had, Acts viii. 26.

   And as for their work, it may be reduced unto three heads:-- 1. To
   preach the gospel in all places and unto all persons, as they had
   occasion. So Philip went down to Samaria and "preached Christ," Acts
   viii. 5. And when the apostle Paul chargeth Timothy to "do the work of
   an evangelist," 2 Tim. iv. 5, he prescribes unto him "preaching the
   word in season and out of season," verse 2. And whereas this was
   incumbent in like manner on the ordinary teachers of every church, the
   teaching of these evangelists differed from theirs in two things:--
   (1.) In the extent of their work, which, as we showed before, was equal
   unto that of the apostles; whereas ordinary bishops, pastors, or
   teachers, were to feed, teach, and take care of the especial flocks
   only which they were set over, Acts xx. 17, 28; 1 Pet. v. 2. (2.) They
   were obliged to labour in their work in a more than ordinary manner, as
   it should seem from 2 Tim. iv. 2, 5. 2. The second part of their work
   was to confirm the doctrine of the gospel by miraculous operations, as
   occasion did require. So Philip the evangelist wrought many miracles of
   sundry sorts at Samaria, in the confirmation of the doctrine which he
   taught, Acts viii. 6, 7, 13. And, in like manner, there is no question
   but that the rest of the evangelists had the power or gift of
   miraculous operations, to be exercised as occasion did require, and as
   they were guided by the Holy Ghost. 3. They were employed in the
   settling and completing of those churches whose foundations were laid
   by the apostles; for whereas they had the great work upon them of
   "preaching the gospel unto all nations," they could not continue long
   or reside in any one place or church. And yet when persons were newly
   converted to the faith, and disposed only into an imperfect order,
   without any especial peculiar officers, guides, or rulers of their own,
   it was not safe leaving them unto themselves, lest they should be too
   much at a loss as to gospel order and worship. Wherefore, in such
   places where any churches were planted but not completed, nor would the
   design of the apostles suffer them to continue any longer there, they
   left these evangelists among them for a season, who had power, by
   virtue of their office, to dispose of things in the churches until they
   came unto completeness and perfection. When this end was attained, and
   the churches were settled under ordinary elders of their own, the
   evangelists removed unto other places, according as they were directed
   or disposed. These things are evident from the instructions given by
   Paul unto Timothy and Titus, which have all of them respect unto this
   order.

   Some there are who plead for the continuance of this office, -- some in
   express terms and under the same name; others for successors unto them
   at least in that part of their work which consisteth in power over many
   churches. Some say that bishops succeed to the apostles, and presbyters
   unto those evangelists; but this is scarce defensible in any tolerable
   manner by them whose interest it is to defend it, for Timothy, whom
   they would have to be a bishop, is expressly called an evangelist. That
   which is pleaded with most probability for their continuance is the
   necessity of the work wherein they were employed, in the rule and
   settlement of the churches. But the truth is, if their whole work as
   before described be consulted, as none can perform some parts of it, so
   it may be very few would over-earnestly press after a participation of
   their office; for to preach the word continually, and that with a
   peculiar labour and travail, and to move up and down according as the
   necessity of the edification of the churches doth require, doing
   nothing in them but according to the rule and appointment of Christ,
   are things that not many will earnestly covet to be engaged in. But
   there is an apprehension that there was something more than ordinary
   Power belonging unto this office, -- that those who enjoyed it were not
   obliged always to labour in any particular church, but had the rule of
   many churches committed unto them. Now, whereas this power is apt to
   draw other desirable things unto it, or carry them along with it, this
   is that which some pretend a succession unto. Though they are neither
   called like them, nor gifted like them, nor labour like them, nor have
   the same object of their employment, much less the same power of
   extraordinary operations with them, yet as to the rule over sundry
   churches they must needs be their successors! I shall, therefore,
   briefly do these two things:-- 1. Show that there are no such officers
   as these evangelists continued by the will of Christ in the ordinary
   state and course of the church; 2. That there is no need of their
   continuance from any work applied unto them.

   1. And, (1.) The things that are essential unto the office of an
   evangelist are unattainable at present unto the church; for where no
   command, no rule, no authority, no directions, are given for the
   calling of any officer, there that office must cease, as doth that of
   the apostles, who could not be called but by Jesus Christ. What is
   required unto the call of an evangelist was before declared; and unless
   it can be manifested, either by institution or example, how any one may
   be otherwise called unto that office, no such office can be continued,
   for a call by prophecy or immediate revelation none now will pretend
   unto, and other call the evangelists of old had none.

   Nor is there in the Scripture the least mention of the call or
   appointment of any one to be an ecclesiastical officer in an ordinary
   stated church, but with relation unto that church whereof he was, or
   was to be, an officer. But an evangelist, as such, was not especially
   related unto any one church more than another, though, as the apostles
   themselves, they might for a time attend unto the work in one place or
   church rather or more than another. Wherefore, without a call from the
   Holy Ghost, either immediate by prophecy and revelation, or by the
   direction of persons infallibly inspired, as the apostles were, none
   can be called to be evangelists, nor yet to succeed them under any
   other name in that office. Wherefore, the primitive church after the
   apostles' time never once took upon them to constitute or ordain an
   evangelist, as knowing it a thing beyond their rule and out of their
   power. Men may invade an office when they please, but unless they be
   called unto it, they must account for their usurpation. And as for
   those who have erected an office in the church, or an episcopacy,
   principally if not solely out of what is ascribed unto these
   evangelists, namely, to Timothy and Titus, they may be farther attended
   unto in their claim when they lay the least pretence unto the whole of
   what is ascribed unto them. But this "doing the work of an evangelist"
   is that which few men care for or delight in; only their power and
   authority, in a new kind of managery, many would willingly possess
   themselves of.

   (2.) The evangelists we read of had extraordinary gifts of the Holy
   Spirit, without which they could not warrantably undertake their
   office. This we have manifested before. Now, these extraordinary gifts,
   differing not only in degree but in kind from all those of the ordinary
   ministry of the church, are not at present by any pretended unto; and
   if any should make such a pretence, it would be an easy matter to
   convince them of their folly. But without these gifts, men must content
   themselves with such offices in the church as are stated with respect
   unto every particular congregation, Acts xiv. 23, xx. 28; Tit. i. 5; 1
   Pet. v. 1, 2; Phil. i. 1.

   Some, indeed, seem not satisfied whether to derive their claim from
   Timothy and Titus as evangelists, or from the bishops that were
   ordained by them or described unto them. But whereas those bishops were
   no other but elders of particular churches, as is evident, beyond a
   modest denial, from Acts xx. 28; Phil. i. 1; 1 Tim. iii. 1, 2, 8; Tit.
   i. 5-9: so certainly they cannot be of both sorts, the one being
   apparently superior unto the other. If they are such bishops as Titus
   and Timothy ordained, it is well enough known both what is their
   office, their work, and their duty; if such as they pretend Timothy and
   Titus to be, they must manifest it in the like call, gifts, and
   employment, as they had. For, --

   (3.) There are not any now who do pretend unto their principal
   employment by virtue of office, nor can so do; for it is certain that
   the principal work of the evangelists was to go up and down, from one
   place and nation unto another, to preach the gospel unto Jews and
   Gentiles as yet unconverted, and their commission unto this purpose was
   as large and extensive as that of the apostles. But who shall now
   empower any one hereunto? What church, what persons, have received
   authority to ordain any one to be such an evangelist? or what rules or
   directions are given as to their qualifications, power, or duty, or how
   they should be so ordained? It is true, those who are ordained
   ministers of the gospel, and others also that are the disciples of
   Christ, may and ought to preach the gospel to unconverted persons and
   nations as they have opportunity, and are particularly guided by the
   providence of God; but that any church or person has power or authority
   to ordain a person unto this office and work cannot be proved.

   2. Lastly, The continuance of the employment as unto the settling of
   new planted churches is no way necessary; for every church, being
   planted and settled, is intrusted with power for its own preservation
   and continuance in due order according to the mind of Christ, and is
   enabled to do all those things in itself which at first were done under
   the guidance of the evangelists, nor can any one instance be given
   wherein they are defective. And where any church was called and
   gathered in the name of Christ, which had some things yet wanting unto
   its perfection and complete order, which the evangelists were to finish
   and settle, they did it not hut in and by the power of the church
   itself, only presiding and directing in the things to be done. And if
   any churches, through their own default, have lost that order and power
   which they were once established in, as they shall never want power in
   themselves to recover their pristine estate and condition, who will
   attend unto their duty according unto rule to that purpose, so this
   would rather prove a necessity of raising up new evangelists, of a new
   extraordinary ministry, on the defection of churches, than the
   continuance of them in the church rightly stated and settled.

   Besides these evangelists there were prophets also, who had a
   temporary, extraordinary ministry in the church. Their grant from
   Christ, or institution in the church, is mentioned 1 Cor. xii. 28, Eph.
   iv. 11; and the exercise of their ministry is declared, Acts xiii. 1,
   2. But the names of prophets and prophecy are used variously in the New
   Testament: for, -- 1. Sometimes an extraordinary office and
   extraordinary gifts are signified by them; and, 2. Sometimes
   extraordinary gifts only; and, 3. Sometimes an ordinary office with
   ordinary gifts, and sometimes ordinary gifts only. And unto one of
   these heads may the use of the word be everywhere reduced.

   1. In the places mentioned, extraordinary officers endued with
   extraordinary gifts are intended; for they are said to be "set in the
   church," and are placed in the second rank of officers, next to the
   apostles, "first apostles, secondarily prophets," 1 Cor. xii. 28,
   between them and evangelists, Eph. iv. 11. And two things are ascribed
   unto them:-- (1.) That they received immediate revelations and
   directions from the Holy Ghost in things that belonged unto the present
   duty of the church. Unto them it was that the Holy Ghost revealed his
   mind, and gave commands concerning the separation of Barnabas and Saul
   unto their work, Acts xiii. 2. (2.) They foretold things to come, by
   the inspiration of the Holy Ghost, wherein the duty or edification of
   the church was concerned. So Agabus the prophet foretold the famine in
   the days of Claudius Cæsar, whereon provision was made for "the poor
   saints at Jerusalem," that they might not suffer by it, Acts xi. 28-30.
   And the same person afterward prophesied of the bonds and sufferings of
   Paul at Jerusalem, Acts xxi. 10, 11; and the same thing (it being of
   the highest concernment unto the church) was, as it should seem,
   revealed unto the prophets that were in most churches, for so himself
   gives an account hereof: "And now, behold, I go bound in the spirit
   unto Jerusalem, not knowing the things that shall befall me there: save
   that the Holy Ghost witnesseth in every city, saying that bonds and
   afflictions abide me," Acts xx. 22, 23; that is, in all the cities he
   passed through where there were churches planted and prophets in them.
   These things the churches then stood in need of, for their
   confirmation, direction, and comfort; and were, therefore, I suppose,
   most of them supplied with such officers for a season, -- that is,
   whilst they were needful. And unto this office, though expressly
   affirmed to be "set in the church," and placed between the apostles and
   the evangelists, none, that I know of, do pretend a succession. All
   grant that they were extraordinary, because their gift and work were
   so; but so were those of evangelists also. But there is no mention of
   the power and rule of those prophets, or else undoubtedly we should
   have had, on one pretence or ether, successors provided for them!

   2. Sometimes an extraordinary gift without office is intended in this
   expression. So it is said that Philip the evangelist "had four
   daughters, virgins, which did prophesy," Acts xxi. 9. It is not said
   that they were prophetesses, as there were some under the Old
   Testament, only that "they did prophesy;" that is, they had revelations
   from the Holy Ghost occasionally for the use of the church: for to
   prophesy is nothing but to declare hidden and secret things by virtue
   of immediate revelation, be they of what nature they will; and so is
   the word commonly used, Matt. xxvi. 68; Luke xxii. 64. So an
   extraordinary gift without office is expressed Acts xix. 6, "When Paul
   had laid his hands upon them, the Holy Ghost came on them; and they
   spake with tongues, and prophesied." Their prophesying, which was their
   declaration of spiritual things by immediate revelation, was of the
   same nature with their speaking with tongues; both were extraordinary
   gifts and operations of the Holy Ghost. And of this sort were those
   miracles, healings, and tongues, which God for a time set in the
   church, which did not constitute distinct officers in the church, but
   they were only sundry persons in each church which were endued with
   these extraordinary gifts for its edification; and therefore are they
   placed after teachers, comprising both, which were the principal sort
   of the ordinary continuing officers of the church, 1 Cor. xii. 28. And
   of this sort do I reckon those prophets to be who are treated of, 1
   Cor. xiv. 29-33; for that they were neither stated officers in the
   churches nor yet the brethren of the church promiscuously, but such as
   had received an especial extraordinary gift, is evident from the
   context. See verses 30, 37.

   3. Again, an ordinary office with ordinary gifts is intended by this
   expression: Rom. xii. 6, "Having then gifts differing according to the
   grace that is given to us, whether prophecy, let us prophesy according
   to the proportion of faith." Prophecy here can intend nothing but
   teaching or preaching, in the exposition and application of the word;
   for an external rule is given unto it, in that it must be done
   according to the "proportion of faith," or the sound doctrine of faith
   revealed in the Scripture. And this ever was, and will ever continue to
   be, the work and duty of the ordinary teachers of the church, whereunto
   they are enabled by the gifts of Christ, which they receive by the Holy
   Ghost, Eph. iv. 7, as we shall see more afterward. And hence also those
   who are not called unto office, who have yet received a gift enabling
   them to declare the mind of God in the Scripture unto the edification
   of others, may be said to "prophesy."

   And these things I thought meet to interpose, with a brief description
   of those officers which the Lord Jesus Christ granted unto his church
   for a season, at its first planting and establishment, with what
   belonged unto their office, and the necessity of their work; for the
   collation of them on the church, and their whole furniture with
   spiritual gifts, was the immediate work of the Holy Ghost, which we are
   in the declaration of. And withal it was my design to manifest how vain
   is the pretence of some unto a kind of succession, unto these officers,
   who have neither an extraordinary call, nor extraordinary gifts, nor
   extraordinary employment, but only are pleased to assume an
   extraordinary power unto themselves over the churches and disciples of
   Christ, and that such as neither evangelists, nor prophets, nor
   apostles, did ever claim or make use of. But this matter of power is
   fuel in itself unto the proud, ambitious minds of Diotrephists, and as
   now circumstanced, with other advantages, is useful to the corrupt
   lusts of men; and, therefore, it is no wonder if it be pretended unto
   and greedily reached after, by such as really have neither call to the
   ministry, nor gifts for it, nor do employ themselves in it. And,
   therefore, as in these extraordinary officers and their gifts did
   consist the original glory and honour of the churches in an especial
   manner, and by them was their edification carried on and perfected; so
   by an empty pretence unto their power, without their order and spirit,
   the churches have been stained, and deformed, and brought to
   destruction. But we must return unto the consideration of extraordinary
   spiritual gifts, which is the especial work before us.
     __________________________________________________________________

Chapter IV.

   Extraordinary spiritual gifts, 1 Cor. xii. 4-11.

   Thirdly, Extraordinary spiritual gifts were of two sorts:-- First, Such
   as absolutely exceed the whole power and faculties of our minds and
   souls. These, therefore, did not consist in an abiding principle or
   faculty always resident in them that received them, so as that they
   could exercise them by virtue of any inherent power and ability. They
   were so granted unto some persons, in the execution of their office, as
   that, so often as was needful, they could produce their effects by
   virtue of an immediate extraordinary influence of divine power,
   transiently affecting their minds. Such was the gift of miracles,
   healing, and the like. There were no extraordinary officers but they
   had these gifts. But yet they could work or operate by virtue of them
   only as the Holy Ghost gave them especial direction for the putting
   forth of his power in them. So it is said that Paul and Barnabas
   preaching at Iconium, "the Lord gave testimony unto the word of his
   grace, and granted signs and wonders to be done by their hands," Acts
   xiv. 3. The working of signs and miracles is the immediate operation of
   the Spirit of God, nor can any power or faculty efficiently productive
   of such effects abide in the souls or minds of men. These miraculous
   operations were the witness of the Holy Ghost sent down from heaven,
   which he gave to the truth of the gospel. See Heb. ii. 4, with our
   exposition thereon. Wherefore, there was no more in these gifts, which
   absolutely exceed the whole faculties of our natures, but the designing
   of certain persons by the Holy Ghost, in and with whose ministry he
   would himself effect miraculous operations.

   Secondly, They were such as consisted in extraordinary endowments and
   improvements of the faculties of the souls or minds of men; such as
   wisdom, knowledge, utterance, and the like. Now, where these were
   bestowed on any in an extraordinary manner, as they were on the
   apostles and evangelists, they differed only in degree from them that
   are ordinary and still continued, but are of the same kind with them;
   whereof we shall treat afterward. Now, whereas all these gifts of both
   sorts are expressly and distinctly enumerated and set down by our
   apostle in one place, I shall consider them as they are there proposed
   by him:--

   1 Cor. xii. 7-11, "The manifestation of the Spirit is given to every
   man to profit withal. For to one is given by the Spirit the word of
   wisdom; to another the word of knowledge by the same Spirit; to another
   faith by the same Spirit; to another the gifts of healing by the same
   Spirit; to another the working of miracles; to another prophecy; to
   another discerning of spirits; to another divers kinds of tongues; to
   another the interpretation of tongues: but all these worketh that one
   and the self-same Spirit, dividing to every man severally as he will."
   The general concernments of this passage in the apostle were declared,
   and the context opened, at the beginning of our discourse on this
   subject. I shall only now consider the especial spiritual gifts that
   are here enumerated by the apostle, which are nine in number, laid down
   promiscuously without respect unto any order or dependence of one upon
   another, although it is probable that those first placed were the
   principal, or of principal use in the church.

   The first is Logos sophias, -- The "word of wisdom." Logos here is of
   the same signification with dvr? in the Hebrew, which often signifies a
   thing or matter; wherefore the "word of wisdom" is nothing but wisdom
   itself. And our inquiry is, What was that wisdom which was in those
   days a peculiar and an especial gift of the Holy Ghost? Our Lord Jesus
   Christ promised unto his disciples that he would give them "a mouth and
   wisdom, which all their adversaries should not be able to gainsay nor
   resist," Luke xxi. 15. This will be our rule in the declaration of the
   nature of this gift. That which he hath respect unto is the defence of
   the gospel and its truth against powerful persecuting adversaries; for
   although they had the truth on their aide, yet being men ignorant and
   unlearned, they might justly fear that when they were brought before
   kings, and rulers, and priests, they should be baffled in their
   profession, and not be able to defend the truth. Wherefore this promise
   of a "mouth and wisdom" respects spiritual ability and utterance in the
   defence of the truth of the gospel, when they were called into question
   about it. Spiritual ability of mind is the wisdom, and utterance or
   freedom of speech is the mouth here promised. An eminent instance of
   the accomplishment hereof we have in Peter and John, Acts iv.; for upon
   their making a defence of the resurrection of Christ, and the truth of
   the gospel therein, such as their adversaries were not able to gainsay
   nor resist, it is said that when the rulers and elders saw their
   parrhesian, that is, their utterance in defence of their cause with
   boldness, and so the wisdom wherewith it was accompanied, considering
   that they were "unlearned and ignorant," they were astonished, and only
   considered "that they had been with Jesus," verse 13. And he it was
   who, in the accomplishment of his promise, had given them that
   spiritual wisdom and utterance which they were not able to resist. So
   it is said expressly of Stephen that his adversaries "were not able to
   resist the wisdom and the spirit by which he spake," Acts vi. 10.
   Wherefore, this gift of wisdom, in the first place, was a spiritual
   skill and ability to defend the truths of the gospel, when questioned,
   opposed, or blasphemed. And this gift was eminent in those primitive
   times, when a company of unlearned men were able upon all occasions to
   maintain and defend the truth which they believed and professed before
   and against doctors, scribes, lawyers, rulers of synagogues, yea,
   princes and kings, continually so confounding their adversaries, as
   that, being obstinate in their unbelief, they were forced to cover
   their shame by betaking themselves unto rage and bestial fury, Acts vi.
   10-14, vii. 54, xxii. 22, 23, as hath been the manner of all their
   successors ever since.

   Now, although this be an especial kind of wisdom, an eminent gift of
   the Holy Ghost, wherein the glory of Christ and honour of the gospel
   are greatly concerned, -- namely, an ability to manage and defend the
   truth in times of trial and danger, to the confusion of its
   adversaries, -- yet I suppose the wisdom here intended is not
   absolutely confined thereunto, though it be principally intended.
   Peter, speaking of Paul's epistles, affirms that they were written
   "according to the wisdom given unto him," 2 Pet. iii. 15; that is, that
   especial gift of spiritual wisdom for the management of gospel truths
   unto the edification of the church of Christ which he had received. And
   he that would understand what this wisdom is must be thoroughly
   conversant in the writings of that apostle: for, indeed, the wisdom
   that he useth in the management of the doctrine of the gospel, -- in
   the due consideration of all persons, occasions, circumstances,
   temptations of men and churches; of their state, condition, strength or
   weakness, growth or decays, obedience or failings, their capacities and
   progress; with the holy accommodation of himself in what he teacheth or
   delivereth, in meekness, in vehemency, in tenderness, in sharpness, in
   severe arguings and pathetical expostulations; with all other ways and
   means suited unto his holy ends, in the propagation of the gospel and
   edification of the church, -- is inexpressibly glorious and excellent.
   All this did he do according to the singular gift of wisdom that was
   bestowed on him. Wherefore, I take the "word of wisdom" here mentioned
   to be a peculiar spiritual skill and ability wisely to manage the
   gospel in its administration unto the advantage and furtherance of the
   truth, especially in the defence of it when called unto the trial with
   its adversaries. This was an eminent gift of the Holy Ghost, which,
   considering the persons employed by him in the ministry, for the most
   part were known to be unlearned and ignorant, filled the world with
   amazement, and was an effectual means for the subduing of multitudes
   unto the obedience of faith. And so eminent was the apostle Paul in
   this gift, and so successful in the management of it, that his
   adversaries had nothing to say but that he was subtle, and took men by
   craft and guile, 2 Cor. xii. 16. The sweetness, condescension,
   self-denial, holy compliance with all, which he made use of, mixed with
   truth, gravity, and authority, they would have had to be all craft and
   guile. And this gift, when it is in any measure continued unto any
   minister of the gospel, is of singular use unto the church of God; yea,
   I doubt not but that the apostle fixed it here in the first place, as
   that which was eminent above all the rest. And as, where it is too much
   wanting, we see what woful mistakes and mists men otherwise good and
   holy will run themselves into, unto the great disadvantage of the
   gospel, so the real enjoyment and exercise of it in any competent
   measure is the life and grace of the ministry. As God filled Bezaleel
   and Aholiab with wisdom for the building of the tabernacle of old, so
   unless he give this spiritual wisdom unto the ministers of the gospel,
   no tabernacle of his will be erected where it is fallen down, nor kept
   up where it stands. I intend not secular wisdom or civil wisdom, much
   less carnal wisdom, but a spiritual ability to discharge all our duties
   aright in the ministry committed unto us. And, as was said, where this
   is wanting, we shall quickly see woful and shameful work made in
   churches themselves.

   I cannot pass by the consideration of this gift without offering
   something that may guide us either in the obtaining or the due exercise
   of it. And hereunto the things ensuing may be subservient; as, -- 1. A
   sense of our own insufficiency as of ourselves, as unto any end for
   which this wisdom is requisite. As it is declared that we have no
   sufficiency in ourselves for any thing that is good, all our
   sufficiency being of God; so in particular it is denied that we have
   any for the work of the ministry, in that interrogation, containing a
   negative proposition, "Who is sufficient for these things?" 2 Cor. ii.
   16. A sense hereof is the first step towards this wisdom, as our
   apostle expressly declares: "Let no man deceive himself. If any man
   among you seemeth to be wise in this world, let him become a fool, that
   he may be wise," 1 Cor. iii. 18. Until we discover and are sensible of
   our own folly, we are fit neither to receive nor to use this spiritual
   wisdom. And the want hereof proves the ruin of many that pretend unto
   the ministry; and it were to be wished that it were only their own.
   They come to the work of it full of pride, self-conceit, and foolish
   elation of mind, in an apprehension of their own abilities; which yet,
   for the most part, are mean and contemptible. This keeps them
   sufficiently estranged from a sense of that spiritual wisdom we treat
   of. Hence there is nothing of a gospel ministry nor its work found
   among them, but an empty name. And as for those who have reduced all
   ecclesiastical administrations to canons, laws, acts, courts, and legal
   processes in them, they seem to do it with a design to cast off all use
   of spiritual gifts, yea, to exclude both them and their Author, name
   and thing, out of the church of God. Is this the wisdom given by the
   Holy Ghost for the due management of gospel administrations, -- namely,
   that men should get a little skill in some of the worst of human laws
   and uncomely artifices of intriguing, secular courts, which they pride
   themselves in, and terrify poor creatures with mulcts and penalties
   that are any way obnoxious unto them? What use these things may be of
   in the world I know not; unto the church of God they do not belong.

   2. Being sensible of our own insufficiency, earnest prayers for a
   supply of this wisdom are required in us: "If any of you lack wisdom,
   let him ask of God, that giveth to all men liberally, and upbraideth
   not; and it shall be given him," James i. 5. There is both a precept
   and a promise to enforce this duty. That we all want wisdom in
   ourselves is unquestionable; I mean, as to our concern in the gospel,
   either to hear testimony unto it in difficulties or to manage the
   truths of it unto edification. The way for our supply lies plain and
   open before us, neither is there any other that we can take one step in
   towards it: "Let us ask it of God, who giveth liberally," and we shall
   receive it. This was that which rendered Solomon so great and glorious;
   when he had his choice given him of all desirable things, he made his
   request for wisdom to the discharge of the office and duties of it that
   God had called him unto. Though it was a whole kingdom that he was to
   rule, yet was his work carnal and of this world, compared with the
   spiritual administrations of the gospel. And hereunto a worldly
   ministry is no less averse than unto a sense of their own
   insufficiency. The fruits do sufficiently manifest how much this duty
   is contemned by them. But the neglect of it, -- I say, the neglect of
   praying for wisdom to be enabled unto the discharge of the work of the
   ministry, and the due management of the truths of the gospel, according
   as occasions do require, -- in them who pretend thereunto, is a fruit
   of unbelief, yea, of atheism and contempt of God.

   3. Due meditation on our great pattern, the Lord Jesus Christ, and the
   apostles, being followers of them as they were of him, is also required
   hereunto. As in all other things, so, in especial, in his ministry for
   the revelation of the truth, and giving testimony thereunto, the Lord
   Jesus was the great pattern and example, God in him representing unto
   us that perfection in wisdom which we ought to aim at. I shall not here
   in particular look into this heavenly treasury, but only say, that he
   who would be really and truly wise in spiritual things, who would
   either rightly receive or duly improve this gift of the Holy Ghost, he
   ought continually to bear in his heart, his mind and affections, this
   great exemplar and idea of it, even the Lord Jesus Christ in his
   ministry, -- namely, what he did, what he spake, how on all occasions
   his condescension, meekness, and authority did manifest themselves, --
   until he be changed into the same image and likeness by the Spirit of
   the Lord. The same is to be done, in their place and sphere, towards
   the apostles, as the principal followers of Christ, and who do most
   lively represent his graces and wisdom unto us. Their writings, and
   what is written of them, are to be searched and studied unto this very
   end, that, considering how they behaved themselves in all instances, on
   all occasions, in their testimony, and all administrations of the
   truth, we may endeavour after a conformity unto them, in the
   participation of the same Spirit with them. It would be no small stay
   and guidance unto us, if on all occasions we would diligently search
   and consider what the apostles did in such circumstances, or what they
   would have done, in answer to what is recorded of their spirit and
   actings; for although this wisdom be a gift of the Holy Spirit, yet as
   we now consider it as it is continued in the church, it may be in part
   obtained and greatly improved in the due use of the means which are
   subservient thereunto, provided that in all we depend solely on God for
   the giving of it, who hath also prescribed these means unto us for the
   same end.

   4. Let them who design a participation of this gift take heed it be not
   stifled with such vicious habits of mind as are expressly contrary unto
   it and destructive of it: such are self-fullness or confidence,
   hastiness of spirit, promptness to speak and slowness to hear; which
   are the great means which make many abound in their own sense and
   folly, to be wise in their own conceits, and contemptible in the
   judgment of all that are truly so. Ability of speech in time and season
   is an especial gift of God, and that eminently with respect unto the
   spiritual things of the gospel; but a profluency of speech, venting
   itself on all occasions and on no occasions, making men open their
   mouths wide when indeed they should shut them and open their ears, and
   to pour out all that they know and what they do not know, making them
   angry if they are not heard and impatient if they are contradicted, is
   an unconquerable fortification against all true spiritual wisdom.

   5. Let those who would be sharers herein follow after those gifts and
   graces which do accompany it, promote it, and are inseparable from it:
   such are humility, meekness, patience, constancy, with boldness and
   confidence in profession; without which we shall be fools in every
   trial. Wisdom, indeed, is none of all these, but it is that which
   cannot be without them, nor will it thrive in any mind that is not
   cultivated by them. And he who thinks it is not worth his pains and
   travail, nor that it will quit cost, to seek after this spiritual
   wisdom, by a constant watchfulness against the opposite vices
   mentioned, and attendance unto those concomitant duties and graces,
   must be content to go without it.

   This is the first instance given by our apostle of the spiritual gifts
   of the primitive times: "To one is given by the Spirit the word of
   wisdom."

   "To another the word of knowledge by the same Spirit," -- logos
   gnoseos. I showed before that logos may denote the thing itself, the
   "word of knowledge," that is knowledge; but if any shall suppose that
   because this knowledge was to be expressed unto the church for its
   edification, it is therefore called a "word of knowledge," as a "word
   of exhortation," or a "word of consolation," -- that is, exhortation or
   consolation administered by words, -- I shall not contend to the
   contrary. It is knowledge that is the gift peculiarly intended in this
   second place. And we must inquire both how it is an especial gift, and
   of what sort it is. And it should seem that it cannot have the nature
   of an especial gift, seeing it is that which was common to all; for so
   saith the apostle, speaking unto the whole church of the Corinthians,
   "We know that we all have knowledge," 1 Cor. viii. 1; -- and not only
   so, but he also adds that this knowledge is a thing which either in its
   own nature tends unto an ill issue or is very apt to be abused
   thereunto; for saith he, "Knowledge puffeth up," for which cause he
   frequently reflects upon it in ether places. But yet we shall find that
   it is a peculiar gift, and in itself singularly useful, however it may
   be abused, as the best things may be, yea, are most liable thereunto.
   The knowledge mentioned in that place by the apostle, which he ascribes
   in common unto all the church, was only that which concerned "things
   sacrificed unto idols;" and if we should extend it farther, unto an
   understanding of the "mystery of the gospel," which was in the
   community of believers, yet is there place remaining for an eminency
   therein by virtue of an especial spiritual gift. And as to what he adds
   about "knowledge puffing up," he expounds in the next words: "If any
   man think that he knoweth any thing, he knoweth nothing yet as he ought
   to know," verse 2. It is not men's knowledge, but the vain and proud
   conceit of ignorant men, supposing themselves knowing and wise, that so
   puffeth up and hindereth edification.

   Wherefore, -- 1. By this "word of knowledge," not that degree of it
   which is required in all Christians, in all the members of the church,
   is intended. Such a measure of knowledge there is necessary both unto
   faith and confession. Men can believe nothing of that whereof they know
   nothing, nor can they confess with their mouths what they apprehend not
   in their minds. But it is somewhat singular, eminent, and not common to
   all. 2. Neither doth that eminency or singularity consist in this, that
   it is saving and sanctifying knowledge which is intended (that there is
   such a peculiar knowledge, whereby "God shines in the heart of
   believers" with a spiritual, saving insight into spiritual things,
   transforming the mind into the likeness of them, I have at large
   elsewhere declared); for it is reckoned among gifts, whereas that other
   is a saving grace, whose difference hath been declared before. It is
   expressed by the apostle, 1 Cor. xiii. 2, by "understanding all
   mysteries and all knowledge;" that is, having an understanding in, and
   the knowledge of, all mysteries. This knowledge he calleth a gift which
   "shall vanish away," verse 8, and so not belonging absolutely unto that
   grace which, being a part of the image of God in us, shall go over into
   eternity. And "knowledge," in verse 2, is taken for the thing known:
   "Though I understand all knowledge;" which is the same with "all
   mysteries." Wherefore the knowledge here intended is such a peculiar
   and especial insight into the mysteries of the gospel, as whereby those
   in whom it was were enabled to teach and instruct others. Thus the
   apostle Paul, who had received all these gifts in the highest degree
   and measure, affirms that by his writing, those to whom he wrote might
   perceive his "skill and understanding in the mystery of Christ."

   And this was in an especial manner necessary unto those first
   dispensers of the gospel; for how else should the church have been
   instructed in the knowledge of it? This they prayed for them, --
   namely, that they might be filled with the knowledge of the will of God
   "in all wisdom and understanding," Col. i. 9; Eph. i. 15-20, iii.
   14-19; Col. ii. 1, 2. The means whereby they might come hereunto was by
   their instruction; who therefore were to be skilled in a peculiar
   manner in the knowledge of those mysteries which they were to impart
   unto others, and to do it accordingly: and so it was with them, Acts
   xx. 27; Eph. iii. 8, 9; Col. iv. 2-4. Now, although this gift, as to
   that excellent degree wherein it was in the apostles and those who
   received the knowledge of Christ and the gospel by immediate
   revelation, be withheld, yet it is still communicated in such a measure
   unto the ministers of the church as is necessary unto its edification.
   And for any one to undertake an office in the church who hath not
   received this gift in some good measure of the knowledge of the mystery
   of God and the gospel, is to impose himself on that service in the
   house of God, which he is neither called unto nor fitted for. And
   whereas we have lived to see all endeavours after an especial
   acquaintance with the mysteries of the gospel despised or derided by
   some, it is an evidence of that fatal and fearful apostasy whereinto
   the generality of Christians are fallen.

   Faith is added in the third place: "To another faith by the same
   Spirit." That the saving grace of faith, which is common unto all true
   believers, is not here intended, is manifest from the context. There is
   a faith in Scripture which is commonly called the "faith of miracles,"
   mentioned by our apostle in this epistle as a principal, extraordinary,
   spiritual gift: 1 Cor. xiii. 2, "Though I have all faith, so that I
   could remove mountains," -- that is, the highest degree of a faith of
   miracles, or such as would effect miraculous operations of the highest
   nature. This I should readily admit to be here intended, but that there
   is mention made of working miracles in the next verse, as a gift
   distinct from this faith. Yet whereas this working of miracles is
   everywhere ascribed to faith, and could not be anywhere but where the
   Peculiar faith from which those operations did proceed was first
   imparted, it is not unlikely but that by "faith" the principle of all
   miraculous operations may be intended, and by the other expressions the
   operations themselves. But if the distinction of these gifts be to be
   preserved, as I rather judge that it ought to be, considering the
   placing of "faith" immediately upon "wisdom" and "knowledge," I should
   judge that a peculiar confidence, boldness, and assurance of mind in
   the profession of the gospel and the administration of its ordinances
   is here intended. "Faith," therefore, is that parrhesia en pistei, that
   freedom, confidence, and "boldness in the faith," or profession of the
   faith, "which is in Christ Jesus," mentioned by the apostle, 1 Tim.
   iii. 13; that is, our hupostasis, or "confidence" in profession, whose
   "beginning we are to hold steadfast unto the end," Heb. iii. 14. And we
   do see how excellent a gift this is on all occasions. When troubles and
   trials do befall the church upon the account of its profession, many,
   even true believers, are very ready to faint and despond, and some to
   draw back, at least for a season, as others do utterly, to the
   perdition of their souls. In this state the eminent usefulness of this
   gift of boldness in the faith, of an assured confidence in profession,
   of an especial faith, to go through troubles and trials, is known unto
   all. Ofttimes the eminence of it in one single person hath been the
   means to preserve a whole church from coldness, backsliding, or sinful
   compliances with the world. And where God stirreth up any one unto some
   great or singular work in his church, he constantly endows them with
   this gift of faith. So was it with Luther, whose undaunted courage and
   resolution in profession, or boldness in the faith, was one of the
   principal means of succeeding his great undertaking. And there is no
   more certain sign of churches being forsaken of Christ in a time of
   trial than if this gift be withheld from them, and pusillanimity,
   fearfulness, with carnal wisdom, do spring up in the room of it. The
   work and effects of this faith are expressed, 1 Cor. xvi. 13, "Watch
   ye, stand fast in the faith, quit you like men, be strong." So also
   Eph. vi. 10; 2 Tim. ii. 1. And the especial way whereby it may be
   attained or improved, is by a diligent, careful discharge, at all
   times, of all the duties of the places we hold in the church, 1 Pet. v.
   1-4.

   The gifts of healing are nextly mentioned: Charismata iamaton, -- "To
   another the gifts of healing by the same Spirit." So they are again
   expressed, 1 Cor. xii. 28, in the plural number, because of their free
   communication unto many persons. These healings respected those that
   were sick, in their sudden and miraculous recovery from long or deadly
   distempers, by the imposition of hands in the name of the Lord Jesus
   And as many of the "mighty works" of Christ himself, for the masons
   that shall be mentioned, consisted in these "healings," so it was one
   of the first things which he gave in commission to his apostles, and
   furnished them with power for, whilst they attended on him in his
   personal ministry, Matt. x. 1. So also did he to the seventy, making it
   the principal sign of the approach of the kingdom of God, Luke x. 9.
   And the same power and virtue he promised to believers, -- namely, that
   they should "lay hands on the sick and recover them," after his
   ascension. Of the accomplishment of this promise and the exercise of
   this power, the story of the Acts of the Apostles giveth us many
   instances, chap. iii. 7, v. 15, ix. 33, 34. And two things are observed
   singular in the exercise of this gift: as, first, that many were cured
   by the shadow of Peter as he passed by, chap. v. 15; and again, many
   were so by handkerchiefs or aprons carried from the body of Paul, chap.
   xix. 12. And the reason of these extraordinary operations in
   extraordinary cases seems to have been, the encouragement of that great
   faith which was then stirred up in them that beheld those miraculous
   operations; which was of singular advantage unto the propagation of the
   gospel, as the magical superstition of the Roman church, sundry ways
   endeavouring to imitate these inimitable actings of sovereign divine
   power, hath been a dishonour to Christian religion.

   But whereas these "healings" were miraculous operations, it may be
   inquired why the gift of them is constantly distinguished from
   "miracles," and placed as a distinct effect of the Holy Ghost by
   itself; for that so it is, is evident both in the commission of Christ
   granting this power unto his disciple, and in the annumeration of these
   gifts in this and other places I answer, this seems to be done on a
   threefold account: 1. Because miracles absolutely were a sign unto them
   that believed not, as the apostle speaketh of "tongues;" they were "a
   sign, not unto them that believed, but unto them that believed not," 1
   Cor. xiv. 22, -- that is, they served for their conviction: but this
   work of healing was a sign unto believers themselves and that on a
   double account; for, -- (1.) The pouring out of this gift of the Holy
   Ghost was a peculiar sign and token of the coming of the kingdom of
   God. So saith our Saviour to his disciples, "Heal the sick, and say
   unto them, The kingdom of God is come nigh unto you," Luke x. 9; this
   gift of healing being a token and pledge thereof. This sign did our
   Saviour give of it himself when John sent his disciples unto him to
   inquire, for their own satisfaction, not his, whether he were the
   Messiah or no: Matt. xi. 4, 5, "Go," saith he," and show John again
   those things which ye do hear and see: the blind receive their sight,
   and the lame walk, and the lepers are cleansed, and the deaf hear, the
   dead are raised up, and the poor have the gospel preached to them;"
   which was the evidence of his own being the Messiah, and bringing in
   the kingdom of God. The Jews have an ancient tradition, that in the
   days of the Messiah all things shall be healed but the serpent. And
   there is a truth in what they say, although for their parts they
   understand it not; for all are by Christ but the serpent and his seed,
   -- the wicked, unbelieving world. And hereof, -- namely, of the healing
   and recovery of all things by Christ, -- was this gift a sign unto the
   church. Wherefore he began his ministry, after his first miracle, with
   "healing all manner of sickness, and all manner of disease among the
   people," Matt. iv. 23-25. (2.) It was a sign that Christ had borne and
   taken away sin, which was the cause, root, and spring of diseases and
   sicknesses; without which no one could have been miraculously cured.
   Hence that place of Isaiah, chap. liii. 4, "Surely he hath borne our
   griefs, and carried our sorrows;" which is afterward interpreted by
   being "wounded for our transgressions," and being "bruised for our
   iniquities," verse 5; as also by Peter, by his "bearing our sins in his
   own body on the tree," 1 Epist. ii. 24; is applied by Matthew unto the
   curing of diseases and sicknesses, Matt. viii. 16, 17. Now, this was
   for no other reason but because this healing of diseases was a sign and
   effect of his bearing our sins, the causes of them; without a
   supposition whereof healing would have been a false witness unto men.
   It was, therefore, on these accounts, a sign unto believers also.

   2. Because it had a peculiar goodness, relief, and benignity towards
   mankind in it, which other miraculous operations had not, at least not
   unto the same degree. Indeed, this was one great difference between the
   miraculous operations that were wrought under the old testament and
   those under the new, that the former generally consisted in dreadful
   and tremendous works, bringing astonishment and ofttimes ruin to
   mankind, but those others were generally useful and beneficial unto
   all. But this of healing had a peculiar evidence of love, kindness,
   compassion, benignity, and was suited greatly to affect the minds of
   men with regard and gratitude; for long afflictive distempers or
   violent pains, such as were the diseases cured by this gift, do prepare
   the minds of men, and those concerned in them, greatly to value their
   deliverance. This, therefore, in an especial manner, declared and
   evidenced the goodness, love, and compassion of Him that was the author
   of this gospel, and gave this sign of healing spiritual diseases by
   healing of bodily distempers. And, doubtless, many who were made
   partakers of the benefit hereof were greatly affected with it; -- and
   that not only unto "walking, and leaping, and praising God," as the
   cripple did who was cured by Peter and John, Acts iii. 8; but also unto
   faith and boldness in profession, as it was with the blind man healed
   by our Saviour himself, John ix. 30-33, 38, etc. But yet no outward
   effects of themselves can work upon the hearts of men, so as that all
   who are made partakers of them should be brought unto faith,
   thankfulness, and obedience. Hence did not only our Saviour himself
   observe, that of ten at once cleansed by him from their leprosy, but
   one returned to give glory to God, Luke xvii. 17; but he whom he cured
   of a disease that he had suffered under eight and thirty years,
   notwithstanding a solemn admonition given him by our blessed Saviour,
   turned informer against him, and endeavoured to betray him unto the
   Jews, John v. 5-16. It is effectual grace alone which can change the
   heart; without which it will continue obstinate and unbelieving, under
   not only the sight and consideration of the most miraculous outward
   operations, but also the participation in ourselves of the benefits and
   fruits of them. Men may have their bodies cured by miracles when their
   souls are not cured by grace.

   3. It is thus placed distinctly by itself, and not cast under the
   common head of "miracles," because ordinarily there were some outward
   means and tokens of it, that were to be made use of in the exercise of
   this gift. Such were, -- (1.) Imposition of hands. Our Saviour himself
   in healing of the sick did generally "lay his hands on them," Matt. ix.
   18; Luke iv. 40. And he gave the same order unto his disciples, that
   they should "lay their hands on those that were sick, and heal them;"
   which was practised by them accordingly. (2.) Anointing with oil: "They
   anointed with oil many that were sick, and healed them," Mark vi. 13.
   And the elders of the church, with whom this gift was continued, were
   to come to him that was sick, and praying over him, "anoint him with
   oil in the name of the Lord," and he should be saved, James v. 14, 15.
   Some do contend for the continuance of this ceremony, or the anointing
   of them that are sick by the elders of the church, but without ground
   or warrant: for although it be their duty to pray in a particular
   manner for those that are sick of their flocks, and it be the duty of
   them who are sick, to call for them unto that purpose, yet the
   application of the outward ceremony being instituted, not as a means of
   an uncertain cure, as all are which work naturally unto that end, but
   as a pledge and token of a certain healing and recovery, where there is
   not an infallible faith thereof, when the healing may not ensue, it is
   to turn an ordinance into a lie; for if a recovery follow ten times on
   this anointing, if it once fall out otherwise, the institution is
   rendered a lie, a false testimony, and the other recoveries manifested
   to have had no dependence on the observation of it For these reasons, I
   judge that this gift of healing, though belonging unto miraculous
   operations in general, is everywhere reckoned as a distinct gift by
   itself. And from that place of James I am apt to think that this gift
   was communicated in an especial manner unto the elders of churches,
   even that were ordinary and fixed, it being of so great use and such
   singular comfort unto them that were poor and persecuted; which was the
   condition of many churches and their members in those days.

   Miracles ensue in the fifth place: Energemata dunameon, -- "Effectual
   working of mighty powers," or "powerful works." For the signification
   of this word, here rendered "miracles," the reader may consult our
   Exposition on Heb. ii. 4. I shall not thence transcribe what is already
   declared, nor is any thing necessary to be added thereunto. Concerning
   this gift of miracles we have also spoken before in general, so that we
   shall not much farther here insist upon it; neither is it necessary
   that we should here treat of the nature, end, and use of miracles in
   general, which in part also hath been done before. Wherefore I shall
   only observe some few things as to the gift itself, and the use of it
   in the church; which alone are our present concernment. And, --

   1. As we before observed, this gift did not consist in any inherent
   power or faculty of the mind, so as that those who had received it
   should have an ability of their own to work or effect such miracles
   when and as they saw good. As this is disclaimed by the apostles, Acts
   iii. 12, so a supposition of it would overthrow the very nature of
   miracles: for a miracle is an immediate effect of divine power,
   exceeding all created abilities; and what is not so, though it may be
   strange or wonderful, is no miracle. Only Jesus Christ had in his own
   person a power of working miracles when, and where, and how he pleased,
   because "God was with him," or "the fullness of the Godhead dwelt in
   him bodily."

   2. Unto the working of every miracle in particular, there was a
   peculiar act of faith required in them that wrought it. This is that
   faith which is called "the faith of miracles:" "Though I have all
   faith, so that I could remove mountains," 1 Cor. xiii. 2. Now, this
   faith was not a strong fixing of the imagination that such a thing
   should be done, as some have blasphemously dreamed; nor was it a faith
   resting merely on the promises of the word, making particular
   application of them unto times, seasons, and occasions, wherein it no
   way differs from the ordinary grace of faith; -- but this was the true
   nature of it, that as it was in general resolved into the promises of
   the word, and power of Christ declared therein, that such and such
   things should be wrought in general, so it had always a peculiar,
   immediate revelation for its warranty and security in the working of
   any miracle. And without such an immediate revelation or divine impulse
   and impression, all attempts of miraculous operations are vain, and
   means only for Satan to insinuate his delusions by.

   No man, therefore, could work any miracle, nor attempt in faith so to
   do, without an immediate revelation that divine power should be therein
   exerted, and put forth in its operation. Yet do I not suppose that it
   was necessary that this inspiration and revelation should in order of
   time precede the acting of this faith, though it did the operation of
   the miracle itself; yea, the inspiration itself consisted in the
   elevation of faith to apprehend divine power in such a case for such an
   end, which the Holy Ghost granted not to any but when he designed so to
   work. Thus Paul at once acted faith, apprehended divine power, and at
   the same time struck Elymas the sorcerer blind by a miraculous
   operation, Acts xiii. 9-11.

   Being "filled with the Holy Ghost," verse 9, -- that is, having
   received an impression and warranty from him, -- he put forth that act
   of faith at whose presence the Holy Spirit would effect that miraculous
   operation which he believed. Wherefore this was the nature of this
   gift: Some persons were by the Holy Ghost endowed with that especial
   faith which was prepared to receive impressions and intimations of his
   putting forth his power in this or that miraculous operation. Those who
   had this faith could not work miracles when, and where, and how they
   pleased; only they could infallibly signify what the Holy Ghost would
   do, and so were the outward instruments of the execution of his power.

   3. Although the apostles had all gifts of the Spirit in an eminent
   degree and manner, above all others, as Paul saith, "I thank my God, I
   speak with tongues more than ye all," yet it appears that there were
   some other persons distinct from them who had this gift of working
   miracles in a peculiar manner; for it is not only here reckoned as a
   peculiar, distinct gift of the Holy Ghost, but also the persons who had
   received it are reckoned as distinct from the apostles and other
   officers of the church, 1 Cor. xii. 28, 29. Not that I think this gift
   did constitute them officers in the church, enabling them to exercise
   power in gospel administrations therein; only they were brethren of the
   church, made eminent by a participation of this gift, for the end
   whereunto it was ordained. By these persons' ministry did the Holy
   Spirit, on such occasions as seemed meet to his infinite wisdom,
   effect, miraculous operations, besides what was done in the same kind
   by the apostles and evangelists all the world over.

   4. The use of this gift in the church at that time and season was
   manifold: for the principles which believers proceeded on, and the
   doctrines they professed, were new and strange to the world, and such
   as had mighty prejudices raised against them in the minds of men; the
   persons by whom they were maintained and asserted were generally, as to
   their outward condition, poor and contemptible in the world; the
   churches themselves, as to their members, few in number, encompassed
   with multitudes of scoffers and persecuting idolaters, themselves also
   newly converted, and many of them but weak in the faith. In this state
   of things, this gift of miracles was exceeding useful, and necessary
   unto the propagation of the gospel, the vindication of the truth, and
   the establishment of them that did believe; for, -- (1.) By miracles
   occasionally wrought, the people round about who yet believed not were
   called in, as it were, unto a due consideration of what was done and
   what was designed thereby. Thus when the noise was first spread abroad
   of the apostles speaking with tongues, the "multitude came together,
   and were confounded," Acts ii. 6. So the multitude gathered together at
   Lystra upon the curing of the cripple by Paul and Barnabas, thinking
   them to have been gods, Acts xiv. 11. When, therefore, any were so
   amazed with seeing the miracles that were wrought, hearing that they
   were so in the confirmation of the doctrine of the gospel, they could
   not but inquire with diligence into it, and cast out those prejudices
   which before they had entertained against it. (2.) They gave authority
   unto the ministers of the church, for whereas on outward accounts they
   were despised by the great, wise, and learned men of the world, it was
   made evident by these divine operations that their ministry was of God,
   and what they taught approved by him. And where these two things were
   effected, -- namely, that a sufficient, yea, an eminently cogent ground
   and reason was given why men should impartially inquire into the
   doctrine of the gospel, and an evidence given that the teachers of it
   were approved of God, -- unless men were signally captivated under the
   power of Satan, 2 Cor. iv. 4, or given up of God judicially unto
   blindness and hardness of heart, it could not be but that the
   prejudices which they had of themselves, or might receive from others,
   against the gospel, must of necessity be prevailed against and
   conquered. And as many of the Jews were so hardened and blinded at that
   time, Rom. xi. 7-10, 1 Thess. ii. 14-16, so it is marvellous to
   consider with what artifices Satan bestirred himself among the
   Gentiles, by false and lying signs and wonders, with many other ways,
   to take off from the testimony given unto the gospel by these
   miraculous operations. And this was that which miracles were designed
   unto towards unbelievers, -- namely, to take away prejudices from the
   doctrine of the gospel and the persons by whom it was taught, so
   disposing the minds of men unto an attendance unto it and the reception
   of it: for they were never means instituted of God for the ingenerating
   of faith in any, but only to provoke and prevail with men to attend
   unprejudicately unto that whereby it was to be wrought; for "faith
   cometh by hearing, and hearing by the word of God," Rom. x. 17. And,
   therefore, whatever miracles were wrought, if the word preached was not
   received, if that did not accompany them in its powerful operation,
   they were but despised. Thus, whereas some, upon hearing the apostles
   speak with tongues, mocked, and said, "These men are full of new wine,"
   Acts ii. 13; yet upon preaching of the word, which ensued, they were
   converted unto God. And the apostle Paul tells us that if there were
   nothing but miraculous speaking with tongues in the church, an
   unbeliever coming in would say they were all mad, 1 Cor. xiv. 23, who
   by the word of prophecy would be convinced; judged, and converted unto
   God, verges 24, 25. (3.) They were of singular use to confirm and
   establish in the faith those who were weak and newly converted; for
   whereas they were assaulted on every hand by Satan, the world, and it
   may be their dearest relations, and that with contempt, scorn, and
   cruel mocking, it was a singular confirmation and establishment, to
   behold the miraculous operations which were wrought in the approbation
   of the doctrine which they did profess. Hereby was a sense of it more
   and more let into and impressed on their minds, until, by an habitual
   experience of its goodness power, and efficacy, they were established
   in the truth.

   Prophecy is added in the sixth place: Allo de propheteia, -- "To
   another prophecy;" that is, is given by the same Spirit. Of this gift
   of prophecy we have sufficiently treated before. Only, I take it here
   in its largest sense, both as it signifies a faculty of prediction, or
   foretelling things future upon divine revelation, or an ability to
   declare the mind of God from the word, by the especial and immediate
   revelation of the Holy Ghost. The first of these was more rare, the
   latter more ordinary and common. And it may be there were few churches
   wherein, besides their elders and teachers, by virtue of their office,
   there were not some of these prophets. So of those who had this gift of
   prophecy, enabling them in an eminent manner to declare the mind of God
   from the Scriptures unto the edification of the church, it is expressed
   that there were some of them in the church at Antioch, Acts xiii. 1, 2,
   and many of them in the church at Corinth, 1 Cor. xiv.: for this gift
   was of singular use in the church, and, therefore, as to the end of the
   edification thereof, is preferred by our apostle above all other gifts
   of the Spirit whatever, 1 Cor. xii. 31, chap. xiv. 1, 39; for it had a
   double use, -- 1. The conviction and conversion of such as came in
   occasionally into their church assemblies. Those unto whom the
   propagation of the gospel was principally committed went up and down
   the world, laying hold on all occasions to preach it unto Jews and
   Gentiles as yet unconverted; and where churches were gathered and
   settled, the principal work of their teachers was to edify them that
   did believe; but whereas some would come in among them into their
   church assemblies, perhaps out of curiosity, perhaps out of worse
   designs, the apostle declares that of all the ordinances of the church,
   this of prophecy was suited unto the conviction and conversion of all
   unbelievers, and is ofttimes blessed thereunto, whereby this and that
   man are born in Zion. 2. This exposition and application of the word by
   many, and that by virtue of an extraordinary assistance of the Spirit
   of God, was of singular use in the church itself; for if all Scripture
   given by inspiration from God, so expounded and applied, be "profitable
   for doctrine, for reproof, for correction, for instruction in
   righteousness," the more the church enjoyeth thereof, the more will its
   faith, love, obedience, and consolation be increased. Lastly, the
   manner of the exercise of this gift in the church unto edification is
   prescribed and limited by our apostle, 1 Cor. xiv. 29-33. And, (1.) He
   would not have the church burdened even with the most profitable gift
   or its exercise, and therefore determines that at one time not above
   two or three be suffered to speak, -- that is, one after another, --
   that the church be neither wearied nor burdened, verse 29. (2.) Because
   it was possible that some of them who had this gift might mix somewhat
   of their own spirits in their word and ministry, and therein mistake
   and err from the truth, he requires that the others who had the like
   gift, and so were understanding in the mind of God, should judge of
   what was spoken by them, so as that the church might not be led into
   any error by them: "Let the other judge." (3.) That order be observed
   in their exercise, and especially that way be given unto any immediate
   revelation, and no confusion be brought into the church by many
   speaking at the same time. And this direction manifests that the gift
   was extraordinary, and is now ceased; though there be a continuance of
   ordinary gifts of the same kind, and to the same end, in the church, as
   we shall see afterward, verse 30. (4.) By the observation of this
   order, the apostle shows that all the prophets might exercise their
   gift unto the instruction and consolation of the church in a proper
   season, such as their frequent assemblies would afford them, verse 31.
   And whereas it may be objected that these things coming in an
   extraordinary immediate manor from the Holy Ghost, it was not in the
   power of them who received them to confine them unto the order
   prescribed, which would seem to limit the Holy Spirit in his
   operations, whereas they were all to speak as the Spirit gave them
   ability and utterance, let what would ensue, the apostle assures them
   by a general principle that no such thing would follow on a due use and
   exercise of this gift: "For God," saith he, "is not the author of
   confusion, but of peace, as in all churches of the saints," verse 33.
   As if he should have said, "If such a course should be taken, that any
   one should speak and prophesy as he pretended himself to be moved by
   the Spirit, and to have none to judge of what he said, all confusion,
   tumult, and disorder, would ensue thereon. But God is the author of no
   such thing; gives no such gifts, appoints no such exercise of them, as
   would tend thereunto." But how shall this be prevented, seeing these
   things are extraordinary, and not in our own power? Yea, saith he, "The
   spirits of the prophets are subject to the prophets," verse 32. By "the
   spirits of the prophets," that their spiritual gift and ability for its
   exercise are intended, none doth question. And whereas the apostle had
   taught two things concerning the exercise of this gift, -- (1.) That it
   ought to be orderly, to avoid confusion; (2.) That what proceedeth from
   it ought to be judged by others; -- he manifests that both these may be
   observed, "because the spirits of the prophets are subject to the
   prophets;" that is, both their spiritual gift is so in their own power
   as that they might dispose themselves unto its exercise with choice and
   judgment, so as to preserve order and peace, not being acted as with an
   enthusiastical affliction, and carried out of their own power. This
   gift in its exercise was subject unto their own judgment, choice, and
   understanding; so what they expressed by virtue of their spiritual gift
   was subject to be judged of by the other prophets that were in the
   church. Thus were the peace and order of the church to be preserved,
   and the edification of it to be promoted.

   Discerning of spirits is the next gift of the Spirit here enumerated:
   Allo de diakriseis pneumaton, -- "To another discerning of spirits,"
   the ability and faculty of judging of spirits, the dijudication of
   spirits. This gift I have, upon another occasion, formerly given an
   account of, and therefore shall here but briefly touch upon it. All
   gospel administrations were in those days avowedly executed by virtue
   of spiritual gifts. No man then durst set his hand unto this work but
   such as either really had or highly pretended unto a participation of
   the Holy Ghost; for the administration of the gospel is the
   dispensation of the Spirit. This, therefore, was pleaded by all in the
   preaching of the word, whether in private assemblies or publicly to the
   world. But it came also then to pass, as it did in all ages of the
   church, that where God gave unto any the extraordinary gifts of his
   Spirit, for the reformation or edification of the church, there Satan
   suborned some to make a pretence thereunto, unto its trouble and
   destruction. So was it under the old testament, and so was it foretold
   that it should be under the new. So the apostle Peter, having declared
   the nature and excellency, use and certainty, of that prophecy which
   was of old, 2 Pet. i. 19-21, adds thereunto, "But there were false
   prophets also among the people," chap. ii. 1; that is, when God granted
   that signal privilege unto the church of the immediate revelation of
   his will unto them by the inspiration of the Holy Ghost, which
   constituted men true prophets of the Lord, Satan stirred up others to
   pretend unto the same spirit of prophecy for his own malicious ends,
   whereby "there were false prophets also among the people." But it may
   be it will be otherwise now, under the gospel church-state. "No," saith
   he; "there shall be false teachers among you," -- that is, persons
   pretending to the same spiritual gift that the apostles and evangelists
   had, yet bringing in thereby "damnable heresies." Now, all their
   damnable opinions they fathered upon immediate revelations of the
   Spirit. This gave occasion to the holy apostle John to give that
   caution, with his reason of it, which is expressed, 1 John iv. 1-3;
   which words we have opened before. And this false pretence unto
   extraordinary spiritual gifts the church was tried and pestered withal
   so long as there was any occasion to give it countenance, -- namely,
   whilst such gifts were really continued unto any therein. What way,
   then, had God ordained for the preservation and safety of the church,
   that it should not be imposed upon by any of these delusions? I answer,
   There was a standing rule in the church, whereby whatsoever was or
   could be offered doctrinally unto it might certainly and infallibly be
   tried, judged, and determined on. And this was the rule of the written
   word, according to that everlasting ordinance, "To the law and to the
   testimony: if they speak not according to this word, it is because
   there is no light in them," Isa. viii. 20. This, in all ages, was
   sufficient for the preservation of the church from all errors and
   heresies, or damnable doctrines; which it never fell into, nor shall do
   so, but in the sinful neglect and contempt hereof. Moreover, the
   apostle farther directs the application of this rule unto present
   occasions, by advising us to fix on some fundamental principles which
   are likely to be opposed, and if they are not owned and avowed, to
   avoid such teachers, whatever spiritual gift they pretend unto, 1 John
   iv. 2, 3, 2 John 9-11. But yet, because many in those days were weak in
   the faith, and might be surprised with such pretences, God had
   graciously provided and bestowed the gift here mentioned on some, it
   may be in every church, -- namely, of discerning of spirits. They
   could, by virtue of the extraordinary gift and aid therein of the Holy
   Ghost, make a true judgment of the spirits that men pretended to act
   and to be acted by, whether they were of God or no. And this was of
   singular use and benefit unto the church in those days; for as
   spiritual gifts abounded, so did a pretence unto them, which was always
   accompanied with pernicious designs. Herein, therefore, did God grant
   relief for them who were either less skilful, or less wary, or less
   able on any account to make a right judgment between those who were
   really endowed with extraordinary gifts of the Spirit and those who
   falsely pretended thereunto; for these persons received this gift, and
   were placed in the church for this very end, that they might guide and
   help them in making a right judgment in this matter. And whereas the
   communication of these gifts is ceased, and consequently all pretences
   unto them, unless by some persons phrenetical and enthusiastical, whose
   madness is manifest to all, there is no need of the continuance of this
   gift of "discerning of spirits;" that standing infallible rule of the
   word, and ordinary assistance of the Spirit, being every way sufficient
   for our preservation in the truth, unless we give up ourselves to the
   conduct of corrupt lusts, pride, self-conceit, carnal interest,
   passions, and temptations, which ruin the souls of men.

   The two spiritual gifts here remaining are, speaking with tongues, and
   their interpretation, The first communication of this "gift of tongues"
   unto the apostles is particularly described, Acts ii. 1-4, etc. And
   although they were at that time endued with all other gifts of the Holy
   Ghost, called "power from above," Acts i. 8, yet was this "gift of
   tongues" signalized by the visible pledge of it, the joint
   participation of the same gift by all, and the notoriety of the matter
   thereon, as in that place of the Acts is at large described. And God
   seems to have laid the foundation of preaching the gospel in this gift
   for two reasons:-- 1. To signify that the grace and mercy of the
   covenant was now no longer to be confined unto one nation, language, or
   people, but to be extended unto all nations, tongues, and languages of
   people under heaven. 2. To testify by what means he would subdue the
   souls and consciences of men unto the obedience of Christ and the
   gospel, and by what means he would maintain his kingdom in the world.
   Now, this was not by force and might, by external power or armies, but
   by the preaching of the word, whereof the tongue is the only
   instrument. And the outward sign of this gift, in tongues of fire,
   evidenced the light and efficacy wherewith the Holy Ghost designed to
   accompany the dispensation of the gospel. Wherefore, although this gift
   began with the apostles, yet was it afterward very much diffused unto
   the generality of them that did believe. See Acts x. 46, xix. 6; 1 Cor.
   xiv. 1-27. And some few things we may observe concerning this gift; as,
   -- 1. The especial matter that was expressed by this gift seems to have
   been the praises of God for his wonderful works of grace by Christ.
   Although I doubt not but that the apostles were enabled, by virtue of
   this gift, to declare the gospel unto any people unto whom they came in
   their own language, yet, ordinarily, they did not preach nor instruct
   the people by virtue of this gift, but only spake forth the praises of
   God, to the admiration and astonishment of them who were yet strangers
   to the faith. So when they first received the gift, they were heard
   "speaking the wonderful works of God," Acts ii. 11; and the Gentiles
   who first believed "spake with tongues, and magnified God," Acts x. 46.
   2. These tongues were so given "for a sign unto them that believed
   not," 1 Cor. xiv. 22, that sometimes those that spake with tongues
   understood not the sense and meaning of the words delivered by
   themselves, nor were they understood by the church itself wherein they
   were uttered, verses 2, 6-11, etc. But this, I suppose, was only
   sometimes, and that, it may be, mostly when this gift was unnecessarily
   used; for I doubt not but the apostles understood full well the things
   delivered by themselves in divers tongues. And all who had this gift,
   though they might not apprehend the meaning of what themselves spake
   and uttered, yet were so absolutely, in the exercise of it, under the
   conduct of the Holy Spirit, that they neither did nor could speak any
   thing by virtue thereof but what was according unto the mind of God,
   and tended unto his praise, verses 2, 14, 17. 3. Although this gift was
   excellent in itself, and singularly effectual in the propagation of the
   gospel unto unbelievers, yet in the assemblies of the church it was of
   little or no use, but only with respect unto the things themselves that
   were uttered; for as to the principal end of it, to be a sign unto
   unbelievers, it was finished and accomplished towards them, so as they
   had no farther need or use of it. But now, whereas many unbelievers
   came occasionally into the assemblies of the church, especially at some
   freer seasons, for whose conviction the Holy Ghost would for a season
   continue this gift among believers, that the church might not be
   disadvantaged thereby, he added the other gift here mentioned, --
   namely, "the interpretation of tongues." He endowed either those
   persons themselves who spake with tongues, or some others in the same
   assembly, with an ability to interpret and declare to the church the
   things that were spoken and uttered in that miraculous manner; which is
   the last gift here mentioned. But the nature, use, and abuse of these
   gifts is so largely and distinctly spoken unto by the apostle, 1 Cor.
   xiv. 1-27, that as I need not insist on them, so I cannot fully do it
   without an entire exposition of that whole chapter, which the nature of
   my design will not permit.
     __________________________________________________________________

Chapter V.

   The original, duration, use, and end, of extraordinary spiritual gifts.

   This summary account doth the apostle give of these extraordinary gifts
   of the Holy Ghost which then flourished in the church, and were the
   life of its extraordinary ministry. It may be mention may occur of some
   such gifts under other names, but they are such as may be reduced unto
   some one of those here expressed. Wherefore this may be admitted as a
   perfect catalogue of them, and comprehensive of that power from above
   which the Lord Christ promised unto his apostles and disciples upon his
   ascension into heaven, Acts i. 8; for he "ascended up far above all
   heavens, that he might fill all things," Eph. iv. 10, that is, the
   church with officers and gifts, unto the perfection of the saints, by
   the work of the ministry, and the edification of his body, verse 12:
   for being by the right hand of God exalted, and having received of the
   Father the promise of the Holy Ghost, he shed forth, or abundantly
   poured out, those things whereof we speak, Acts ii. 33. And as they
   were the great evidences of his acceptation with God, and exaltation,
   seeing in them the Spirit "convinced the world of sin, of
   righteousness, and of judgment," so they were the great means whereby
   he carried on his work amongst men, as shall afterward be declared.

   There was no certain limited time for the cessation of these gifts.
   Those peculiar unto the apostles were commensurate unto their lives.
   None after their decease had either apostolical office, power, or
   gifts. The like may be said of the evangelists. Nor have we any
   undoubted testimony that any of those gifts which were truly
   miraculous, and every way above the faculties of men, were communicated
   unto any after the expiration of the generation of them who conversed
   with Christ in the flesh, or those who received the Holy Ghost by their
   ministry. It is not unlikely but that God might on some occasions, for
   a longer season, put forth his power in some miraculous operations; and
   so he yet may do, and perhaps doth sometimes. But the superstition and
   folly of some ensuing ages, inventing and divulging innumerable
   miracles false and foolish, proved a most disadvantageous prejudice
   unto the gospel, and a means to open a way unto Satan to impose endless
   delusions upon Christians; for as true and real miracles, with becoming
   circumstances, were the great means that won and reconciled a regard
   and honour unto Christian religion in the world, so the pretence of
   such as either were absolutely false, or such as whose occasions, ends,
   matter, or manner, were unbecoming the greatness and holiness of Him
   who is the true author of all miraculous operations, is the greatest
   dishonour unto religion that any one can invent. But although all these
   gifts and operations ceased in some respect, some of them absolutely,
   and some of them as to the immediate manner of communication and degree
   of excellency; yet so far as the edification of the church was
   concerned in them, something that is analogous unto them was and is
   continued. He who gave "some apostles, and some prophets, and some
   evangelists," gave also "some pastors and teachers." And as he
   furnished the former with extraordinary gifts, so as far as any thing
   of the like kind is needful for the continual edification of the
   church, he bestows it on the latter also, as shall be declared.

   And these gifts of the Spirit, added unto his grace in real holiness,
   were the glory, honour, and beauty of the church of old. Men have but
   deceived themselves and others when they have feigned a glory and
   beauty of the church in other things. And whatever any think or say,
   where these gifts of the Holy Ghost, which are the ornaments of the
   church, her "clothing of wrought gold," and her "raiment of
   needlework," are neglected and lost, and they think to adorn her with
   the meretricious paint of pompous ceremonies, with outward grandeur,
   wealth, and power, she is utterly fallen from her chastity, purity, and
   integrity. But it is evident that this is the state of many churches in
   the world; which are therefore worldly and carnal, not spiritual or
   evangelical. Power, and force, and wealth, -- the gifts, in this case,
   of another spirit, -- under various pretences and names, are their life
   and glory; indeed their death and shame. I deny not but that it is
   lawful for ministers of the gospel to enjoy earthly possessions, which
   they do attain by any commendable way among other men. Neither are they
   required, unless in extraordinary cases, to part with the right and use
   of their temporal goods because they are so ministers of Christ; though
   those who are so indeed will not deny but that they ought to use them
   in a peculiar manner unto the glory of Christ and honour of the gospel,
   beyond other men. Neither shall I ever question that wherein the
   Scripture is so express, namely, that those who "labour in the word and
   doctrine" should have a convenient, yea, an honourable subsistence
   provided for them, according to the best ability of the church, for
   their work's sake. It is in like manner also granted that the Lord
   Christ hath committed all that power which, with respect unto the
   edification of the church, he will exercise in this world unto the
   church itself, as it cannot, without a virtual renunciation of the
   gospel and faith in Christ Jesus as the head and king of the church, be
   supposed that this power is any other but spiritual, over the souls and
   consciences of men; and therefore cannot this power be exercised, or be
   any way made effectual, but by virtue of the spiritual gifts we treat
   of: but for men to turn this spiritual power, to be exercised only by
   virtue of spiritual gifts, into an external coercive power over the
   persons, bodies, liberties, and lives of men, to be exercised by
   law-courts, in ways, forms, manners, utterly foreign to the gospel and
   all evangelical administrations, without the least pretence unto or
   appearance of the exercise of the gifts of the Holy Ghost therein; yea,
   and by persons by whom they are hated and derided, acting with pride,
   scorn, and contempt of the disciples of Christ and over them, being
   utterly ignorant of the true nature and use of all gospel
   administrations, -- this is to disorder the church, and instead of a
   house of spiritual worship, in some instances to turn it into "a den of
   thieves." Where hereunto there are, moreover, annexed earthly revenues,
   containing all food and fuel of corrupt lusts, with all things
   satisfactory unto the minds of worldly, sensual men, as a meet reward
   of these carnal administrations, -- as it is at this day in the church
   of Rome, -- there all use of the gifts of the Holy Ghost is excluded,
   and the church is brought into extreme desolation. And although these
   things are as contrary to the gospel as darkness is to light, yet the
   world, for many reasons not now to be insisted on, being willing to be
   deceived in this matter, it is generally apprehended that there is
   nothing so pernicious unto the church, so justly to be watched against
   and rooted out, as a dislike of their horrible apostasies, in the
   corrupt depravation of all evangelical administrations. This was not
   the state, this was not the condition, of the primitive churches; their
   life consisted in the grace of the Spirit, and their glory in his
   gifts. None of their leaders once dreamed of that new kind of beauty,
   glory, and power, consisting in numberless superstitious ceremonies,
   instead of religious worship; worldly grandeur, instead of humility and
   self-denial; and open tyranny over the consciences and persons of men,
   in the room of spiritual authority, effectual in the power of Christ,
   and by virtue of the gifts of the Holy Ghost.

   There are many sore divisions at this day in the world among and
   between the professors of Christian religion, both about the doctrine
   and worship of the gospel, as also the discipline thereof. That these
   divisions are evil in themselves, and the cause of great evils,
   hinderances of the gospel, and all the effects thereof in the world, is
   acknowledged by all; and it is a thing, doubtless, to be greatly
   lamented, that the generality of them who are called Christians are
   departed from the great rule of "keeping the unity of the Spirit in the
   bend of peace." He who doth not pray always, who is not ready with his
   utmost endeavour to remedy this evil, to remove this great obstruction
   of the benefit of the gospel, is scarce worthy the name of a Christian
   The common way insisted on unto this end is, that those who have most
   force and power should set up standards and measures of agreement,
   compelling others, by all ways of severity and violence, to a
   compliance therewith; judging them the highest offenders who shall
   refuse so to do, because the determining and settling of this matter is
   committed unto them. This is the way of Antichrist and those who follow
   him therein. Others, with more moderation and wisdom, but with as
   little success, do or have endeavoured the reconciliation of the
   parties at variance, some, more or all of them, by certain middle ways
   of mutual condescension which they have found out. Some things they
   blame, and some things they commend in all; some things they would have
   them do, and some things omit: all for the sake of peace and love. And
   this design carries with it so fair and pleadable a pretence, that
   those who are once engaged in it are apt to think that they alone are
   the true lovers of Christianity in general, the only sober and
   indifferent persons, fit to umpire all the differences in the world, in
   a few propositions which they have framed. And so wedded are some wise
   and holy men unto these apprehensions of reconciling Christians by
   their conceived methods, that no experience of endless disappointments
   and of increasing new differences and digladiations, of forming new
   parties, of reviving old animosities, all which roll in upon them
   continually, will discourage them in their design. "What then?" will
   some say; "would you have these divisions and differences that are
   among us continued and perpetuated, when you acknowledge them so evil
   and pernicious?" I say, God forbid; yea, we pray for, and always will
   endeavour, their removal and taking away. But yet this I say, on the
   other hand, whether men will hear or whether they will forbear, there
   is but one way of effecting this so blessed and desirable a work, which
   until it be engaged in, let men talk what they please of
   reconciliation, the worst of men will be reviling and persecuting those
   who are better than themselves unto the end of the world; and this way
   is, that all churches should endeavour to reduce themselves unto the
   primitive pattern. Let us all but consider what was the life and spirit
   of those churches, wherein their honour, glory, and order did consist,
   making it our joint design to walk in the principle of that grace of
   the Spirit wherein they walked, in the exercise and use of those gifts
   of the Spirit which were the spring of and gave virtue unto all their
   administrations, renouncing whatever is foreign unto and inconsistent
   with these things, and that grace and unity will quickly enter into
   professors which Christ hath purchased for them. But these things are
   here only occasionally mentioned, and are not farther to be pursued.

   These spiritual gifts the apostle calls the "powers of the world to
   come," Heb. vi. 4, 5; that is, those effectual powerful principles and
   operations which peculiarly belong unto the kingdom of Christ and
   administration of the gospel, whereby they were to be set up, planted,
   advanced, and propagated in the world. The Lord Christ came and wrought
   out the mighty work of our salvation in his own person, and thereon
   laid the foundation of his church on himself, by the confession of him
   as the Son of God. Concerning himself and his work he preached, and
   caused to be preached, a doctrine that was opposed by all the world,
   because of its truth, mystery, and holiness; yet was it the design of
   God to break through all those oppositions, to cause this doctrine to
   be received and submitted unto, and Jesus Christ to be believed in,
   unto the ruin and destruction of the kingdom of Satan in the world.
   Now, this was a work that could not be wrought without the putting
   forth and exercise of mighty power; concerning which nothing remains to
   be inquired into but of what sort it ought to be. Now, the conquest
   that the Lord Christ aimed at was spiritual, over the souls and
   consciences of men; the enemies he had to conflict withal were
   spiritual, even principalities and powers, and spiritual wickednesses
   in high places, the god of this world, the prince of it, which ruled in
   the children of disobedience; the kingdom which he had to erect was
   spiritual, and not of this world; all the laws and rules of it, with
   their administrations and ends, were spiritual and heavenly. The gospel
   that was to be propagated was a doctrine not concerning this world, nor
   the things of it, nor of any thing natural or political, but as they
   were merely subordinate unto other ends; but heavenly and mysterious,
   directing men only in a tendency according to the mind of God, unto the
   eternal enjoyment of him. Hereon it will easily appear what kind of
   power is necessary unto this work and for the attaining of these ends.
   He that, at the speaking of one word, could have engaged "more than
   twelve legions of angels" in his work and unto his assistance, could
   have easily, by outward force and arms, subdued the whole world into an
   external observance of him and his commands, and thereon have ruled men
   at his pleasure. As this he could have done, and may do when he
   pleaseth, so if he had done it, it had tended nothing unto the ends
   which he designed. He might, indeed, have had a glorious empire in the
   world, comprehensive of all dominions that ever were or can be on the
   earth; but yet it would have been of the same kind and nature with that
   which Nero had, -- the greatest monster of villainy in nature. Neither
   had it been any great matter for the Son of God to have out-done the
   Romans or the Turks, or such like conspiracies of wicked oppressors.
   And all those who yet think meet to use external force over the
   persons, lives, and bodies of men, in order unto the reducing of them
   unto the obedience of Christ and the gospel, do put the greatest
   dishonour upon him imaginable, and change the whole nature of his
   design and kingdom. He will neither own nor accept of any subject but
   whose obedience is a free act of his own will, and who is so made
   willing by himself in the day of his power. His design, and his only
   design, in this world, unto the glory of God, is to erect a kingdom,
   throne, and rule in the souls and consciences of men; to have an
   obedience from them in faith, love, and spiritual delight, proceeding
   from their own choice, understandings, wills, and affections; an
   obedience that should be internal, spiritual, mystical, heavenly, with
   respect solely unto things unseen and eternal, wherein himself and his
   laws should be infinitely preferred before all earthly things and
   considerations. Now, this is a matter that all earthly powers and
   empires could never desire, design, or put a hand unto, and that which
   renders the kingdom of Christ, as of another nature, so more excellent
   and better than all earthly kingdoms, as liberty is better than
   bondage, the mind more excellent than the outward carcass, spiritual
   and eternal things than things carnal and temporary, as the wisdom and
   holiness of God are more excellent than the folly and lusts of men.

   Seeing, therefore, this was the design of Christ, this was the nature
   and work of the gospel which was to be propagated, wherein carnal power
   and outward force could be of no use, yea, whose exercise was
   inconsistent with, dishonourable unto, and destructive of the whole
   design, and wherein the work to be accomplished on the minds and souls
   of men is incomparably greater than the conquering of worlds with force
   and arms, it is inquired what power the Lord Christ did employ herein,
   what means and instruments he used for the accomplishment of his
   design, and the erecting of that kingdom or church-state which, being
   promised of old, was called "the world to come," or the "new world," "a
   new heavens and a new earth, wherein dwell-eth righteousness;" and I
   say, it was those gifts of the Holy Ghost whereof we have treated,
   which were those "powers" of this "world to come." By them it was, or
   in their exercise, that the Lord Christ erected his empire over the
   souls and consciences of men, destroying both the work and kingdom of
   the devil. It is true, it is the word of the gospel itself that is the
   rod of his strength, which is sent out of Zion to erect and dispense
   his rule; but that hidden power which made the word effectual in the
   dispensation of it consisted in those gifts of the Holy Ghost. Men may
   despise them or think light of them whilst they please; they are those
   powers which the Lord Christ in his wisdom thought meet alone to engage
   in the propagation of the gospel, and the setting up of his kingdom in
   the world.

   The recovery and return of the people from the captivity of Babylon was
   a type of the spiritual redemption of the church by Jesus Christ; and
   how God effected that as a type hereof he declares, Zech. iv. 6, "Not
   by army, nor by power, but by my Spirit, saith the Lord of hosts." So,
   much more, was this work to be effected. So, after his resurrection,
   the Lord Christ tells his apostles that they were to be his "witnesses
   in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost
   part of the earth;" that is, all the world over, Acts i. 8. But how
   shall they be able so to bear testimony unto them as that their witness
   shall be received and become effectual? Saith he, "Ye shall receive
   power for this end. I have given you authority to preach the word
   before, and now I will give you such an ability for it as none shall be
   able to withstand or resist; and this is after the Holy Ghost is come
   upon you, -- that is, in the communication of those gifts whereby ye
   may be enabled unto your work." In them consisted that "mouth and
   wisdom" which he promised he would give them, "which all their
   adversaries were not able to gainsay nor resist," Luke xxi. 15.
   Wherefore, that which I shall close this discourse withal shall be a
   brief endeavour to declare how those gifts were the spiritual powers of
   the gospel unto all the ends we have before mentioned, as designed by
   Jesus Christ; whence it will appear how little there was of the wisdom,
   skill, power, or authority of men in the whole work of propagating the
   gospel and planting the church of Christ, as we shall afterward
   manifest how, by the dispensation of the other more ordinary gifts of
   the Spirit, both the gospel and the church are continued and preserved
   in the world.

   First, The persons whom the Lord Christ chose, called, and designed
   unto this work, were by those gifts enabled thereunto. As no mortal men
   had of themselves any sufficiency for such a work, so the persons
   particularly called unto it by Jesus Christ lay under all the
   disadvantages that any persons could possibly be liable unto in such an
   undertaking: for, -- 1. They were all of them unlearned and ignorant;
   which the Jews took notice of, Acts iv. 13, and which the Gentiles
   despised them for. 2. They were poor, and of no reputation in the
   world; which made them contemned by all sorts of person. And, 3. They
   seem in many instances to have been pusillanimous and fearful; which
   they all manifested when they so shamefully fled and left their Master
   in his distresses, the chief of them also swearing that he knew him
   not. Now, it is easily understood what great disadvantages these were
   unto the undertaking of so great a work as they were called unto; yea,
   how impossible it was for them, under these qualifications, to do any
   thing in the pursuit of it. Wherefore, by the communication of these
   gifts unto them, all these impediments arising from themselves were
   removed, and they were furnished with endowments of quite another
   nature, whereby they were eminently filled with that spiritual wisdom,
   knowledge, and understanding, which surpassed all the wisdom that was
   of the world or in it, by what ways or means soever it were attained.
   (1.) They both had and declared a wisdom which none of the princes of
   this world were acquainted withal, 1 Cor. ii. 1-8, 13. Those who,
   during the abode of Christ in the flesh with them, could not understand
   a plain parable, and were ever and anon at no small loss about the
   sense and meaning of their Master, having very low and carnal
   apprehensions about his person, work, and office, were now filled with
   a knowledge of all heavenly mysteries, and with wisdom to declare,
   manage, and maintain them against all opposers. Kings, princes, rulers
   of synagogues, were now all one to them. They had a mouth and wisdom
   given them which none of their adversaries could resist. Wherever they
   came, in all nations, to all sorts of people, of all languages, they
   were now enabled, in their own tongue and speech, to declare and preach
   the gospel unto them, being always filled with a treasure of wisdom and
   spiritual mysteries, whence they could draw forth as every occasion did
   require. (2.) Whereas they were poor, the difficulties wherewith such a
   condition is attended were also by this means utterly taken away: for
   although they had neither silver nor gold by their work or employment,
   but their outward wants and distresses were rather increased thereby,
   yet their minds and souls were by this communication of the Spirit so
   raised above the world, and filled with such a contempt of all the
   desirable things in it, and of all the pride of men upon their account,
   as that their want of possessions and outward enjoyments made them only
   the more ready and expedite for their work; whence also such of them as
   had possessions, [having] sold them, gave their price to the poor, that
   they might be no hinderance unto them in their design. And hence also
   it was that those who, even after the resurrection of Christ, were
   inquiring after a temporal kingdom, -- wherein, no doubt, a good part
   of its glory, power, and advantages would fall to their share, as most
   do who yet continue to dream of such a kingdom in this world, --
   immediately upon the communication of these gifts rejoiced that they
   were counted worthy of shame for the name of Christ, when they were
   imprisoned, whipped, and despitefully used, Acts v. 40, 41. (3.) They
   had boldness, courage, and constancy given unto them, in the room of
   that pusillanimity and fear which before they had discovered. This the
   Jews took notice of, and were astonished at, chap. iv. 13; and they had
   reason so to be, if we consider the power and authority of that work
   wherein they were then assaulted, with the speech of Peter unto them,
   verses 8-12, which he spake as filled with the Holy Ghost. See also
   Acts v. 28-32. And in the whole course of their ministry throughout the
   world, the like undaunted courage, resolution, and constancy, did
   always and in all things accompany them. Wherefore, these gifts, in the
   first place, may be esteemed the "powers of the world to come,"
   inasmuch as by them those unto whom the work of preaching the gospel,
   propagating the mystery of it, the conversion of nations, the planting
   of churches, and in all the erection of the kingdom of Christ, was
   committed, were enabled by them, unto the utmost capacity of human
   nature, to discharge, effect, and accomplish the work committed unto
   them. By virtue and in the strength of these spiritual abilities did
   they set upon the whole kingdom of Satan and darkness in the world,
   contending with the gates of hell and all the powers of the earth,
   attempting the wisdom of the Greeks and the religion of the Jews, with
   success against both. They went not forth with force and arms, or
   carnal power; they threatened no man, menaced no man, with the carnal
   weapons of force or penalties; they had no baits or allurements of
   wealth, power, or honour, to inveigle the minds of corrupt and sensual
   men: but, as was said, in the warranty and power of these spiritual
   gifts, they both attempted and accomplished this work. And things
   continue still in the same condition, according unto their proportion
   Such as is the furniture of men with spiritual abilities and gifts of
   the Holy Ghost, such is their fitness for the work of the ministry, and
   no other. And if any shall undertake this work without this provision
   of abilities for it, they will neither ever be owned by Christ nor be
   of the least use in the employment they take upon them. A ministry
   devoid of spiritual gifts is a sufficient evidence of a church under a
   degenerating apostasy. But these things will be farther spoken unto
   afterward.

   Secondly, By these gifts were all their administrations, especially
   their preaching the gospel, rendered effectual unto their proper end.
   The preaching of the word, which is the "sword of the Spirit," was the
   great instrument whereby they wrought out and accomplished their
   designed work in the conviction and conversion of the souls of men. It
   may therefore be inquired what it was that gave efficacy and success
   unto the word as preached or dispensed by them. Now, this, as it should
   seem, must be either that the subject-matter of it was so suited unto
   the reasons and understandings of men as that they could not but admit
   of it upon its proposal; or that the manner whereby they declared it
   was with such persuasive artifices as were meet to prevail with the
   minds of men unto an assent, or to impose upon them against the best of
   their defences. But the apostle declares that it was utterly otherwise
   in both these regards: for the matter of the doctrine of the gospel,
   unto the minds of carnal men, -- such as all men are until renewed by
   the gospel itself, -- is folly, and that which is every way meet to be
   despised, 1 Cor. i. 18; and for the manner of its declaration, they did
   not therein, neither would they, use the enticing words of human
   wisdom, any arts of oratory, or dresses of rhetoric or eloquence, lest
   the effects which were wrought by the word should have seemed in any
   measure to have proceeded from them, chap. ii. 4, 5. Wherefore, not to
   mention that internal efficacious power of grace which God secretly
   puts forth for the conversion of his elect, -- the consideration
   whereof belongs not unto our present design, -- and I say that it was
   by virtue of those gifts that the administration of the gospel was so
   efficacious and successful; for, -- 1. From them proceeded that
   authority over the minds of men wherewith the word was accompanied.
   When the Lord Christ was anointed by the Spirit to preach the gospel,
   it is said, "He taught as one having authority, and not as the
   scribes," Matt. vii. 29. Whatever was his outward appearance in the
   flesh, the word, as administered by him, was attended with such an
   authority over the minds and consciences of men as they could not but
   be sensible of. And so was it with the primitive dispensers of the
   gospel. By virtue of these spiritual gifts, they preached the word "in
   the demonstration of the Spirit and of power," 1 Cor. ii. 4. There was
   accompanying of their preaching an evidence or demonstration of a power
   and authority that was from God and his Spirit. Men could not but
   conclude that there was something in it which was over them or above
   them, and which they must yield or submit unto as that which was not
   for them to contend withal. It is true, the power of the gospel was hid
   unto them that were to perish, whose minds the god of this world had
   effectually blinded, "lest the light of the glorious gospel of Christ
   should shine unto them," 2 Cor. iv. 3, 4, -- whence it came to pass
   that the word was rejected by many, -- yet wherever God was pleased to
   make it effectual, it was by a sense of a divine authority accompanying
   its administration, by virtue of those spiritual gifts; and therefore
   our apostle shows that when men prophesied, or declared the mind of God
   from the word by the gift of prophecy, unbelievers did "fall down, and,
   worshipping God, reported that God was in them of a truth," 1 Cor. xiv.
   24, 25. They were sensible of a divine authority, which they could not
   stand before, or withstand. 2. From hence also proceeded that life and
   power for conviction which the word was accompanied with in their
   dispensation of it. It became shortly to be the arrows of Christ, which
   were sharp in the hearts of men. As men found an authority in the
   dispensation of the word, so they felt and experienced an efficacy in
   the truths dispensed. By it were their minds enlightened, their
   consciences awakened, their minds convinced, their lives judged, the
   secrets of their hearts made manifest, as 1 Cor. xiv. 24, 25, until
   they cried out in multitudes, "Men and brethren, what shall we do?"
   Hereby did the Lord Christ in his kingdom and majesty ride
   prosperously, conquering and to conquer, with the word of truth,
   meekness, and righteousness, subduing the souls of men unto his
   obedience, -- making them free, ready, willing, in the day of his
   power. These were the forces and weapons that he used in the
   establishing of his kingdom, which were "mighty through God to the
   pulling down of strongholds, casting down of imaginations, and every
   high thing that exalted itself against the knowledge of God, and
   bringing into captivity every thought to the obedience of Christ," 2
   Cor. x. 4, 5. So doth the apostle describe the success of these
   administrations as an absolute conquest, wherein all opposition is
   broken, all strongholds and fortifications are demolished, and the
   whole reduced unto due obedience; for by this means were all things
   effected. All the strongholds of sin in the minds of men, in their
   natural darkness, blindness, and obstinacy; all the high fortifications
   of prejudices, and vain, proud, lofty imaginations, raised in them by
   Satan, -- were all cast down by and before gospel administrations,
   managed by virtue and authority of these spiritual gifts, which the
   Lord Christ ordained to be the powers of his kingdom.

   Thirdly, Those of them which consisted in miraculous operations were
   suited to fill the world with an apprehension of a divine power
   accompanying the word and them by whom it was administered. And sundry
   things unto the furtherance of the gospel depended hereon; as, -- 1.
   The world, which was stupid, asleep in sin and security, satisfied with
   their lusts and idolatries, regardless of any thing but present
   enjoyments, was awakened hereby to an attendance unto and inquiry into
   this new doctrine that was proposed unto them. They could not but take
   notice that there was something more than ordinary in that sermon which
   they were summoned unto by a miracle. And this was the first and
   principal use of these miraculous operations They awakened the dull,
   stupid world unto a consideration of the doctrine of the gospel, which
   otherwise they would have securely neglected and despised. 2. They
   weakened and took off those mighty prejudices which their minds were
   possessed with by tradition and secular enjoyments What these
   prejudices were I shall not here declare, I have done it elsewhere; it
   is enough to observe, that they were as great, as many, as effectual,
   as human nature in any case is capable of. But yet although they were
   sufficiently of proof against all other means of conviction, they could
   not but sink and weaken before the manifest evidence of present divine
   power, such as these miraculous operations were accompanied withal; for
   although all the things which they cleaved unto, and intended to do so
   inseparably, were, as they thought, to be preferred above any thing
   that could be offered unto them, yet when the divine power appeared
   against them, they were not able to give them defence. Hence, upon
   these operations one of these two effects ensued:-- (1.) Those that
   were shut up under their obstinacy and unbelief were filled with
   tormenting convictions, and knew not what to do to relieve themselves
   The evidence of miracles they could not withstand, and yet would not
   admit of what they tendered and confirmed; whence they were filled with
   disquietments and perplexities. So the rulers of the Jews manifested
   themselves to have been upon the curing of the impotent person at the
   gate of the temple. "What shall we do," say they, "to these men? for
   that indeed a notable miracle hath been done by them we cannot deny,"
   Acts iv. 16. (2.) The minds of others were exceedingly prepared for the
   reception of the truth, the advantages unto that purpose being too many
   to be here insisted on. 3. They were a great means of taking off the
   scandal of the cross That this was that which the world was principally
   offended at in the gospel is sufficiently known. "Christ crucified was
   to the Jews a stumbling-block, and unto the Greeks foolishness."
   Nothing could possibly be or have been a matter of so high offence unto
   the Jews as to offer them a crucified Messiah, whom they expected as a
   glorious king to subdue all their enemies; nor ever will they receive
   him, in the mind wherein they are, upon any other terms: and it seemed
   a part of the extremest folly unto the Grecians to propose such great
   and immortal things in the name of one that was himself crucified as a
   malefactor And a shame it was thought, on all hands, for any wise man
   to profess or own such a religion as came from the cross But yet, after
   all this blustering of weakness and folly, when they saw this doctrine
   of the cross owned by God, and witnessed unto by manifest effects of
   divine power, they could not but begin to think that men need not be
   much ashamed of that which God so openly avowed. And all these things
   made way to let in the word into the minds and consciences of men;
   where, by its own efficacy, it gave them satisfying experience of its
   truth and power.

   From these few instances, whereunto many of an alike nature might be
   added, it is manifest how these spiritual gifts were the "powers of the
   world to come," -- the means, weapons, arms, that the Lord Christ made
   use of for the subduing of the world, destruction of the kingdom of
   Satan and darkness, with the planting and establishment of his own
   church on the earth. And as they were alone suited unto his design, so
   his accomplishment of it by them is a glorious evidence of his divine
   power and wisdom, as might easily be demonstrated.
     __________________________________________________________________

Chapter VI.

   Of ordinary gifts of the Spirit -- The grant, institution, use,
   benefit, end, and continuance of the ministry.

   The consideration of those ordinary gifts of the Spirit which are
   annexed unto the ordinary powers and duties of the church doth in the
   next place lie before us. And they are called ordinary, not as if they
   were absolutely common unto all, or were not much to be esteemed, or as
   if that were any way a diminishing term; but we call them so upon a
   double account:-- 1. In distinction from those gifts which, being
   absolutely extraordinary, did exceed the whole power and faculties of
   the souls of men, as healings, tongues, and miracles; for otherwise
   they are of the same nature with most of those gifts which were
   bestowed on the apostles and evangelists, differing only in degree.
   Every true gospel ministry hath now gifts of the same kind with the
   apostles, in a degree and measure sufficient to their work, excepting
   those mentioned. 2. Because of their continuance in the ordinary state
   of the church; which also they shall do unto the consummation of all
   things. Now, my design is to treat peculiarly of the gifts of the Holy
   Spirit. But because there is a gift of Christ which is the foundation
   and subject of them, something must be spoken briefly unto that in the
   first place. And this gift of Christ is that of the ministry of the
   church; the nature of which office I shall not consider at large, but
   only speak unto it as it is a gift of Christ; and this I shall do by
   some little illustration given unto that passage of the apostle where
   this gift and the communication of it is declared: Eph. iv. 7-16, "But
   unto every one of us is given grace according to the measure of the
   gift of Christ. Wherefore he saith, When he ascended up on high, he led
   captivity captive, and gave gifts unto men. (Now that he ascended, what
   is it but that he also descended first into the lower parts of the
   earth? He that descended is the same also that ascended up far above
   all heavens, that he might fill all things.) And he gave some,
   apostles; and some, prophets; and some, evangelists; and some, pastors
   and teachers; for the perfecting of the saints, for the work of the
   ministry, for the edifying of the body of Christ: till we all come in
   the unity of the faith, and of the knowledge of the Son of God, unto a
   perfect man, unto the measure of the stature of the fullness of Christ:
   that we henceforth be no more children, tossed to and fro, and carried
   about with every wind of doctrine, by the sleight of men, and cunning
   craftiness, whereby they lie in wait to deceive; but speaking the truth
   in love, may grow up into him in all things, which is the head, even
   Christ: from whom the whole body fitly joined together and compacted by
   that which every joint supplieth, according to the effectual working in
   the measure of every part, maketh increase of the body unto the
   edifying of itself in love."

   There is no other place of Scripture wherein at one view the grant,
   institution, use, benefit, end, and continuance of the ministry is so
   clearly and fully represented. And the end of this whole discourse is,
   to declare that the gift and grant of the ministry and ministers, of
   the office and the persons to discharge it, is an eminent, most useful
   fruit and effect of the mediatory power of Christ, with his love and
   care towards his church. And those of whom the apostle speaks ("Unto
   every one of us") are the officers or ministers whom he doth afterward
   enumerate, although the words may in some sense be extended unto all
   believers; but principally the ministry and ministers of the church are
   intended. And it is said, unto them is "grace given." It is evident
   that by "grace" here, not sanctifying, saving grace is intended, but a
   participation of a gracious favour with respect to an especial end. So
   the word is frequently used in this case by our apostle, Rom. xv. 15;
   Gal. ii. 9; Eph. iii. 8. This gracious favour we are made partakers of,
   -- this trust is freely, in a way of grace, committed unto us; and that
   "according to the measure of the gift of Christ," -- unto every one,
   according as the Lord Christ doth measure the gift of it freely out
   unto them. Thus in general was the ministry granted unto the church,
   the particular account whereof is given in the ensuing verses. And, --

   First, It is declared to be a gift of Christ: Kai autos edoke, -- "And
   he himself gave," Eph. iv. 11. It is the great fundamental of all
   church order, power, and worship, that the gift and grant of Christ is
   the original of the ministry. If it had not been so given of Christ, it
   had not been lawful for any of the sons of men to institute such an
   office, or appoint such officers. If any had attempted so to do, as
   there would have been a nullity in what they did, so their attempt
   would have been expressly against the headship of Christ, or his
   supreme authority over the church. Wherefore, that he would thus give
   ministers of the church was promised of old, Jer. iii. 15, as well as
   signally foretold in the psalm from whence these words are taken. And
   as his doing of it is an act of his mediatory power, as it is declared
   in this place, and Matt. xxviii. 18, so it was a fruit of his care,
   love, and bounty, 1 Cor. xii. 28. And it will hence follow, not only
   that offices in the church which are not of Christ's giving by
   institution, and officers that are not of his gift, grant, by provision
   and furnishment, have indeed no place therein, but also that they are
   set up in opposition unto his authority and in contempt of his care and
   bounty; for the doing so ariseth out of an apprehension both that men
   have a power in the church which is not derived from Christ, and that
   to impose servants upon him in his house without his consent, as also
   that they have more care of the church than he had, who made not such
   provision for them. And if an examination might be admitted by this
   rule, as it will one day come on whether men will or no, some great
   names now in the church would scarce be able to preserve their station.
   Popes, cardinals, metropolitans, diocesan prelates, archdeacons,
   commissaries, officials, and I know not what other monstrous products
   of an incestuous conjunction between secular pride and ecclesiastical
   degeneracy, would think themselves severely treated to be tried by this
   rule; but so it must be at last, and that unavoidably. Yea, and that no
   man shall be so hardy as once to dare attempt the setting up of
   officers in the church without the authority of Christ, the eminency of
   this gift and grant of his is declared in sundry particular instances,
   wherein neither the wisdom, nor skill, nor power of any or all of the
   sons of men, can have the least interest, or in any thing alike unto
   them.

   And this appears, -- 1. From the grandeur of its introduction, or the
   great and solemn preparation that was made for the giving out of this
   gift. It was given by Christ "when he ascended up on high, and led
   captivity captive," Eph. iv. 8. The words are taken from Ps. cxviii.
   17, 18, "The chariots of God are twenty thousand, even thousands of
   angels: the Lord is among them, as in Sinai, in the holy place. Thou
   hast ascended on high, thou hast led captivity captive: thou hast
   received gifts for men; yea, for the rebellious also, that the Lord God
   might dwell among them." In the first place, the glorious appearance of
   God on Mount Sinai in giving of the law, his descending and ascending
   unto that purpose, is intended. But they are applied here unto Christ,
   because all the glorious works of God in and towards the church of old
   were either representatory or gradually introductory of Christ and the
   gospel. Thus the glorious ascending of God from Mount Sinai, after the
   giving of the law, was a representation of his "ascending up far above
   all heavens, that he might fill all things," as Eph. iv. 10. And as God
   then "led captivity captive" in the destruction of Pharaoh and the
   Egyptians, who had long held his people in captivity and under cruel
   bondage; so dealt the Lord Christ now in the destruction and captivity
   of Satan and all his powers, Col. ii. 15. Only, whereas it is said in
   the psalm that "he received gifts for men," here it is said that "he
   gave gifts to men:" wherein no small mystery is couched; for although
   Christ is God, and is so gloriously represented in the psalm, yet an
   intimation is given that he should act what is here mentioned in a
   condition wherein he was capable to receive from another, as he did in
   this matter, Acts ii. 33. And so the phrase in the original doth more
   than insinuate: lqcht mtnvt b'dm?, "Thou hast received gifts in Adam,"
   -- in the man, or human nature. And lqt? signifies as well to give as
   to receive, especially when any thing is received to be given. Christ
   received this gift in the human nature to give it unto others. Now, to
   what end is this glorious theatre, as it were, prepared, and all this
   preparation made, all men being called to the preparation of it? It was
   to set out the greatness of the gift he would bestow, and the glory of
   the work which he would effect; and this was to furnish the church with
   ministers, and ministers with gifts for the discharge of their office
   and duty. And it will one day appear that there is more glory, more
   excellency, in giving one poor minister unto a congregation, by
   furnishing him with spiritual gifts for the discharge of his duty, than
   in the pompous instalment of a thousand popes, cardinals, or
   metropolitans. The worst of men, in the observance of a few outward
   rites and ceremonies, can do the latter; Christ only can do the former,
   and that as he is ascended up on high to that purpose.

   2. It appears to be such an eminent gift from its original acquisition.
   There was a power acquired by Christ for this great donation, which the
   apostle declares, Eph. iv. 9, "Now that he ascended, what is it but
   that he also descended first into the lower parts of the earth?" Having
   mentioned the ascension of Christ as the immediate cause or fountain of
   the communication of this gift, verse 8, he found it necessary to trace
   it unto its first original. He doth not, therefore, make mention of the
   descending into the lower parts of the earth occasionally upon that of
   his ascending, as if he catched at an advantage of a word, nor doth he
   speak of the humiliation of Christ absolutely in itself, which he had
   no occasion for; but he introduceth it to show what respect this gift
   of the ministry and ministers, of the office, gifts, and persons, had
   thereunto. And Christ's descending into the lower parts of the earth
   may be taken two ways, according as that expression, "The lower parts
   of the earth," may be diversely understood: for the Ta katotera mere
   tes ges, "The lower parts of the earth," are either the whole earth, --
   that is, those lower parts of the creation, -- or some part of it; for
   the word "lower" includes a comparison either with the whole creation
   or with some part of itself. In the first sense, Christ's state of
   humiliation is intended, wherein he came down from heaven into these
   lower parts of God's creation, conversing on the earth. In the latter,
   his grave and burial are intended; for the grave is the lowest part of
   the earth into which mankind doth descend. And both of these, or his
   humiliation as it ended in his death and burial, may be respected in
   the words. And that which the apostle designs to manifest is, that the
   deep humiliation and the death of Christ are the fountain and original
   of the ministry of the church, by way of acquisition and procurement.
   It is a fruit whose root is in the grave of Christ; for in those
   things, in the humiliation and death of Christ, lay the foundation of
   his mediatory authority, whereof the ministry is an effect, Phil. ii.
   6-11. And it was appointed by him to be the ministry of that peace
   between God and man which was made therein and thereby, Eph. ii. 14,
   16, 17; for when he had made this peace by the blood of the cross, he
   preached it in the giving these gifts unto men for its solemn
   declaration. See 2 Cor. v. 18-21. Wherefore, because the authority from
   whence this gift proceeded was granted unto Christ upon his descending
   into the lower parts of the earth, and the end of the gift is to
   declare and preach the peace which he made between God and man by his
   so doing, this gift relates thereunto also. Hereon doth the honour and
   excellency of the ministry depend, with respect hereunto is it to be
   esteemed and valued, -- namely, its relation unto the spiritual
   humiliation of Christ, -- and not from the carnal or secular exaltation
   of those that take it upon them.

   3. It appears to be an eminent and signal gift from the immediate cause
   of its actual communication, or the present qualification of the Lord
   Christ for the bestowing of it; and this was his glorious exaltation
   upon his ascension. A right unto it was acquired by him in his death,
   but his actual investiture with all glorious power was to precede its
   communication, Eph. iv. 8, 10. He was first to ascend up on high, to
   triumph over all his and our adversaries, put now under him into
   absolute and eternal captivity, before he gave out this gift. And he is
   said here to "ascend far above all heavens," -- that is, these visible
   and aspectable heavens, which he passed through when he went into the
   glorious presence of God, or unto the right hand of the Majesty on
   high. See Heb. iv. 14, with our Exposition thereon It is also added why
   he was thus gloriously exalted, and this was that he might "fill up all
   things;" not phusikos, but energetikos, -- not in the essence of his
   nature, but in the exercise of his power. He had laid the foundation of
   his church on himself in his death and resurrection, but now the whole
   fabric of it was to be filled with its utensils and beautified with its
   ornaments. This he ascended to accomplish, and did it principally in
   the collation of this gift of the ministry upon it. This was the first
   exercise of that glorious power which the Lord Christ was vested withal
   upon his exaltation, the first effect of his wisdom and love, in
   filling all things, unto the glory of God and the salvation of his
   elect. And these things are mentioned, that in the contemplation of
   their greatness and order we may learn and judge how excellent this
   donation of Christ is. And it will also appear from hence how
   contemptible a thing the most pompous ministry in the world is, which
   doth not proceed from this original.

   4. The same is manifest from the nature of the gift itself; for this
   gift consisteth in gifts: "He gave gifts," Eph. iv. 8. There is an
   active giving expressed, "He gave;" and the thing given, that is,
   "gifts." Wherefore the ministry is a gift of Christ, not only because
   freely and bountifully given by him to the church, but also because
   spiritual gifts do essentially belong unto it, are indeed its life, and
   inseparable from its being. A ministry without gifts is no ministry of
   Christ's giving, nor is of any other use in the church but to deceive
   the souls of men. To set up such a ministry is both to despise Christ
   and utterly to frustrate the ends of the ministry, those for which
   Christ gave it, and which are here expressed; for, -- (1.) Ministerial
   gifts and graces are the great evidence that the Lord Christ takes care
   of his church and provides for it, as called into the order and unto
   the duties of a church. To set up a ministry which may be continued by
   outward forms and orders of men only, without any communication of
   gifts from Christ, is to despise his authority and care. Neither is it
   his mind that any church should continue in order any longer or
   otherwise than as he bestows these gifts for the ministry. (2.) That
   these gifts are the only means and instruments whereby the work of the
   ministry may be performed, and the ends of the ministry attained, shall
   be farther declared immediately. The ends of the ministry here
   mentioned, called its "work," are, the "perfecting of the saints, and
   the edifying of the body of Christ, until we all come unto a perfect
   man." Hereof nothing at all can be done without these spiritual gifts;
   and therefore a ministry devoid of them is a mock ministry, and no
   ordinance of Christ.

   5. The eminency of this gift appears in the variety and diversity of
   the offices and officers which Christ gave in giving of the ministry.
   He knew there would, and had appointed there should, be a twofold
   estate of the church, Eph. iv. 11, -- (1.) Of its first election and
   foundation; (2.) Of its building and edification. And different both
   offices and gifts were necessary unto these different states; for:--
   (1.) Two things were extraordinary in the first erection of his
   church:-- [1.] An extraordinary aggression was to be made upon the
   kingdom of Satan in the world, as upheld by all the potentates of the
   earth, the concurrent suffrage of mankind, with the interest of sin and
   prejudices in them. [2.] The casting of men into a new order, under a
   new rule and law, for the worship of God; that is, the planting and
   erecting of churches all the world over. With respect unto these ends,
   extraordinary officers, with extraordinary authority, power, and
   abilities, were requisite. Unto this end, therefore, he "gave some
   apostles, and some prophets, and some evangelists;" of the nature of
   whose offices and their gifts we have spoken before. I shall here only
   add, that it was necessary that these officers should have their
   immediate call and authority from Christ, antecedent unto all order and
   power in the church, for the very being of the church depended on their
   power of office. But this, without such an immediate power from Christ,
   no man can pretend unto. And what was done originally by their persons
   is now done by their word and doctrine; for the church is "built upon
   the foundation of the apostles and prophets, Jesus Christ himself being
   the chief comer-stone," Eph. ii. 20. (2.) There was a state of the
   church in its edification, which was to be carried on, according to the
   rules and laws given by Christ, in the ordinary administration of all
   the ordinances and institutions of the gospel. To this end Christ gives
   ordinary officers, "pastors and teachers," who by his direction were
   "ordained in every church," Acts xiv. 23. And these are all the
   teaching officers that he hath given unto his church; or if any shall
   think that in the enumeration of them in this place, as also 1 Cor.
   xii. 28, our apostle forgot popes and diocesan bishops, with some
   others, -- who certainly cannot but laugh to themselves that they
   should be admitted in the world as church-officers, -- he must speak
   for himself.

   "But whereas the other sort of officers was given by Christ, by his
   immediate call and communication of power unto them, it doth not appear
   how he gives these ordinary officers or ministers unto it." I answer,
   he did it originally, and continueth to do it, by the ways and means
   ensuing:--

   (1.) He doth it by the law and rule of the gospel, wherein he hath
   appointed this office of the ministry in his church, and so always to
   be continued. Were there not such a standing ordinance and institution
   of his, it were not in the power of all the churches in the world to
   appoint any such among them, whatever appearance there may be of a
   necessity thereof; and if any should have attempted any such thing, no
   blessing from God would have accompanied their endeavour, so that they
   would but set up an idol of their own. Hereon we lay the continuance of
   the ministry in the church. If there be not an ordinance and
   institution of Christ unto this purpose, or if, such being granted, yet
   the force of it be now expired, we must and will readily confess that
   the whole office is a mere usurpation. But if he have given "pastors
   and teachers" unto his church, to continue until all his saints in all
   ages "come unto a perfect man, unto the measure of the stature of the
   fullness of Christ," Eph. iv. 11-13, and hath promised to be with them,
   as such, unto the consummation of all things, Matt. xxviii. 18-20; if
   the apostles by his authority ordained elders in every church and city,
   Acts xiv. 23, Tit. i. 5, and who therein were made overseers of the
   flocks by the Holy Ghost, Acts xx. 28, having the charge of feeding and
   overseeing the flock that is among them always, until the chief
   Shepherd shall appear, 1 Pet. v. 1-5; if believers, or the disciples of
   Christ, are obliged by him always to yield obedience unto them, Heb.
   xiii. 7, 17; with other such plain declarations of the will of the Lord
   Christ in the constitution and continuance of this office; -- this
   foundation standeth firm and unshaken as the ordinances of heaven, that
   shall not be changed. And whereas there is not in the Scripture the
   least intimation of any such time, state, or condition of the church,
   as wherein the disciples of Christ may or ought to live from under the
   orderly conduct and guidance of the ministers, it is vain to imagine
   that any defect in other men, any apostasy of the greatest part of any
   or all visible churches, should cast them into an incapacity of
   erecting a regular ministry among them and over them; for whereas the
   warranty and authority of the ministry depends on this institution of
   Christ, which is accompanied with a command for its observance, Matt.
   xxviii. 18-20, all his disciples being obliged to yield obedience
   thereunto, their doing so in the order and manner also by him approved
   is sufficient to constitute a lawful ministry among them. To suppose
   that because the church of Rome and those adhering unto it have, by
   their apostasy, utterly lost an evangelical ministry among them, that
   therefore others unto whom the word of God is come, and hath been
   effectual unto their conversion, have not sufficient warranty from the
   word to yield obedience unto all the commands of Christ (which, when we
   have talked of power and authority whilst we please, is all that is
   left unto us in this world), or that in so doing he will not accept
   them and approve of what they have done, is an assertion fit for men to
   maintain who have a trade to drive in religion unto their own especial
   advantage.

   (2.) The Lord Christ giveth and continueth this office by giving
   spiritual gifts and abilities unto men, to enable them to discharge the
   duties and perform the work of it. This is that which I principally
   design to confirm in its proper place, which will immediately ensue.
   All I shall say at present is, that spiritual gifts of themselves make
   no man actually a minister; yet no man can be made a minister according
   to the mind of Christ who is not partaker of them. Wherefore, supposing
   the continuance of the law and institution mentioned, if the Lord
   Christ do at any time, or in any place, cease to give out spiritual
   gifts unto men, enabling them in some good measure unto the discharge
   of the ministry, then and in that place the ministry itself must cease
   and come to an end. To erect a ministry by virtue of outward order,
   rites, and ceremonies, without gifts for the edification of the church,
   is but to hew a block with axes, and smooth it with planes, and set it
   up for an image to be adored. To make a man a minister who can do
   nothing of the proper peculiar work of the ministry, nothing towards
   the only end of it in the church, is to set up a dead carcass,
   fastening it to a post, and expecting it should do you work and
   service.

   (3.) He doth it by giving power unto his church in all ages to call and
   separate unto the work of the ministry such as he hath fitted and
   gifted for it. The things before mentioned are essentially constituent
   of the ministry; this belongs unto the outward order of their entrance
   into the ministry who are by him called thereunto. And concerning this
   we may observe the things following:-- [1.] That this power in the
   church is not despotical or lordly, but consists in a faculty, right,
   and ability, to act in this matter obedientially unto the command of
   Christ. Hence all the acting of the church in this matter is nothing
   but an instituted means of conveying authority and office from Christ
   unto persons called thereunto. The church doth not give them any
   authority of its own or resident in itself; but only, in a way of
   obedience unto Christ, doth transmit power from him unto them who are
   called. Hence do they become the ministers of Christ, and not of the
   bishops, or churches, or men, holding their office and authority from
   Christ himself, by the law and rule of the gospel; so that whosoever
   despiseth them, despiseth him also in them. Some would have ministers
   of the gospel to receive all their authority from the people that
   choose them, and some from the bishops who ordain them, and whence they
   have theirs I know not. But this is to make them ministers of men and
   servants of men, and to constitute other masters between them and
   Christ. And whereas all church power is originally and absolutely
   vested in Christ, and in him solely, so that none can be partaker of
   the least interest in it or share of it without a communication of it
   from him unto them, neither popes, nor prelates, nor people, are able
   to produce any such grant or concession of power unto them from him as
   that they should have an authority residing in them and in their power,
   to dispose unto others as they see cause, so as they should hold it
   from them as a part or efflux of the power vested in them. It is
   obedience unto the law of Christ, and following the guidance of his
   previous communication of gifts as a means to communicate his power
   unto them who are called to the ministry, that is the whole of what is
   committed unto any in this kind. [2.] The church hath no power to call
   any unto the office of the ministry, where the Lord Christ hath not
   gone before it in the designation of him by an endowment with spiritual
   gifts; for if the whole authority of the ministry be from Christ, and
   if he never give it but where he bestows these gifts with it for its
   discharge, as in Eph. iv. 7, 8, etc., then to call any to the ministry
   whom he hath not so previously gifted is to set him aside, and to act
   in our own name and authority. And by reason of these things the Holy
   Ghost is said to make men overseers of the flocks who are thus called
   thereunto; because both the communication of power in the constitution
   of the law, and of spiritual gifts by internal effectual operation, are
   from him alone, Acts xx. 28. [3.] The outward way and order whereby a
   church may call any person unto the office of the ministry among them
   and over them, is by their joint solemn submission unto him in the
   Lord, as unto all the powers and duties of this office, testified by
   their choice and election of him. It is concerning this outward order
   that all the world is filled with disputes, about the call of men unto
   the ministry; which yet, in truth, is of the least concernment therein:
   for whatever manner or order be observed herein, if the things before
   mentioned be not premised thereunto, it is of no validity or authority.
   On the other hand, grant that the authority of the ministry dependeth
   on the law, ordinance, and institution of Christ, that he calls men
   unto this office by the collation of spiritual gifts unto them, and
   that the actings of the church herein are but an instituted moral means
   of communicating office-power from Christ himself unto any, and let but
   such other things be observed as the light and law of nature requireth
   in cases of an alike kind, and the outward mode of the church's acting
   herein need not much be contended about. It may be proved to be a beam
   of truth from the light of nature, that no man should be imposed on a
   church for their minister against their wills or without their express
   consent, considering that his whole work is to be conversant about
   their understandings, judgments, wills, and affections; and that this
   should be done by their choice and election, -- as the Scripture doth
   manifestly declare, Num. viii. 9, 10, Acts i. 23, 26, vi. 3-6, xiv. 23,
   so, that it was for some ages observed sacredly in the primitive
   churches, -- cannot modestly be denied. But how far any people or
   church may commit over this power of declaring their consent and
   acquiescency unto others to act for them, and as it were in their
   stead, so as that the call to office should yet be valid, and provided
   the former rules be observed, I will not much dispute with any, though
   I approve only of what maketh the nearest approaches to the primitive
   pattern that the circumstances of things are capable of. [4.] The Lord
   Christ continueth his bestowing of this gift by the solemn ordinance of
   setting apart those who are called in the manner declared, by "fasting
   and prayer, and imposition of hands," Acts xiii. 2, 3, xiv. 23; 1 Tim.
   iv. 14. By these means, I say, doth the Lord Christ continue to declare
   that he accounts men faithful, and puts them into the ministry, as the
   apostle speaks, 1 Tim. i. 12.

   There are yet remaining sundry things in the passage of the apostle
   which we now insist on, that declare the eminency of this gift of
   Christ, which may yet be farther briefly considered, as, --

   6. The end why it is bestowed; and this is expressed, -- (1.)
   Positively, as to the good and advantage of the church thereby, Eph.
   iv. 12; (2.) Negatively, as to its prohibition and hinderance of evil,
   verse 14.

   (1.) In the end of it as positively expressed three things may be
   considered:-- [1.] That it is pros ton katartismon ton hagion, -- that
   is, for the gathering of the saints into complete church-order. The
   subject-matter of this part of their duty is the saints; that is, by
   calling and profession, such as are all the disciples of Christ. And
   that which is effected towards them is katartismos, their
   coagmentation, jointing, or compacting into order. So the word
   signifies, Gal. vi. 1. And this effect is here declared, Eph. iv. 16.
   It is true, the saints mentioned may come together into some initial
   church-order by their consent and agreement to walk together in all the
   ways of Christ, and in obedience unto all his institutions, and so
   become a church essentially before they have any ordinary pastor or
   teacher, either by the conduct of extraordinary officers, as at first,
   or through obedience unto the word (hence elders were ordained among
   those who were in church-state, that is, thus far, before, Acts xiv.
   23); but they cannot come to that perfection and completeness which is
   designed unto them. That which renders a church completely organical,
   the proper seat and subject of all gospel worship and ordinances, is
   this gift of Christ in the ministry.

   But it may be asked, Whether a church before it come unto this
   katartismos, or completeness, before it hath any minister in office, or
   hath by any means lost the ministry among them, may not delegate and
   appoint some one or more from among themselves to administer all the
   ordinances of the gospel among them and unto them, and by that means
   make up their own perfection?

   [2.] The church being so completed, these officers are given unto it
   "for the work of the ministry." This expression is comprehensive, and
   the particulars included in it are not in this place to be inquired
   into. It may suffice unto our present purpose to consider that it is a
   work, not a preferment; and a work they shall find it who design to
   give up a comfortable account of what is committed unto them. It is
   usually observed that all the words whereby the work of the ministry is
   expressed in the Scripture do denote a peculiar industrious kind of
   labour, though some have found out ways of honour and ease to be
   signified by them. And, -- [3.] Both these are directed unto one
   general issue. It is all eis oikodomen tou somatos tou Christou, --
   "unto the edification of the body of Christ." Not to insist on the
   metaphors that are in this expression, the excellency of the ministry
   is declared, in that the object of its duty and work is no other but
   the body of Christ himself; and its end, the edification of this body,
   or its increase in faith and obedience, in all the graces and gifts of
   the Spirit, until it come unto conformity unto him and the enjoyment of
   him. And a ministry which hath not this object and end is not of the
   giving or grant of Christ.

   (2.) The end of the ministry is expressed negatively, or with respect
   unto the evils which it is ordained for our deliverance from, Eph. iv.
   14. [1.] The evil which we are hereby delivered from is, the danger of
   being perniciously and destructively deceived by false doctrines,
   errors, and heresies; which then began, and have ever since, in all
   ages, continued to infest the churches of God. These the apostle
   describes, -- 1st. From the design of their authors, which is "to
   deceive;" 2dly. Their diligence in that design, "They lie in wait to
   accomplish it;" 3dly. The means they use to compass their end, which
   are "sleights and cunning craftiness," managed sometimes with impetuous
   violence, and thence called a "wind of doctrine." And, [2.] The means
   hereof is our deliverance out of a child-like state, accompanied with,
   -- 1st. Weakness; 2dly. Instability; and, 3dly. Wilfulness. And sad is
   the condition of those churches which either have such ministers as
   will themselves toss them up and down by raise and pernicious
   doctrines, or are not able by sound instructions to deliver them from
   such a condition of weakness and instability as wherein they are not
   able to preserve themselves from being in these things imposed on by
   the "cunning sleights of men that lie in wait to deceive." And as this
   ministry is always to continue in the church, verse 13, so it is the
   great means of influencing the whole body, and every member of it, unto
   a due discharge of their duty, unto their edification in love, verses
   15, 16.

   Designing to treat of the spiritual gifts bestowed on the ministry of
   the church, I have thus far diverted unto the consideration of the
   ministry itself as it is a gift of Christ, and shall shut it up with a
   few corollaries, As, -- 1. Where there is any office erected in the
   church that is not in particular of the gift and institution of Christ,
   there is a nullity in the whole office, and in all administrations by
   virtue of it, 2. Where the office is appointed, but gifts are not
   communicated unto the person called unto it, there is a nullity as to
   his person, and a disorder in the church. 3. It is the duty of the
   church to look on the ministry as an eminent grant of Christ, with
   valuation, thankfulness, and improvement. 4. Those who are called unto
   this office in due order labour to approve themselves as a gift of
   Christ; which it is a shameless impudence for some to own who go under
   that name. 5. This they may do in labouring to be furnished, -- (1.)
   With gracious qualifications; (2.) Useful endowments; (3.) Diligence
   and laborious travail in this work; (4.) By an exemplary conversation,
   in, -- [1.] Love; [2.] Meekness; [3.] Self-denial; [4.] Readiness for
   the cross, etc.
     __________________________________________________________________

Chapter VII.

   Of spiritual gifts enabling the ministry to the exercise and discharge
   of their trust and office.

   Unto the ministry so given unto the church, as hath been declared, the
   Holy Ghost gives spiritual gifts enabling them unto the exercise and
   discharge of the power, trust, and office committed unto them. Now,
   although I am not thoroughly satisfied what men will grant or allow in
   these days, such uncouth and bold principles are continually advanced
   among us, yet I suppose it will not, in words at least, be denied by
   many but that ministers have, or ought to have, gifts for the due
   discharge of their office. To some, indeed, the very name and word is a
   derision, because it is a name and notion peculiar to the Scripture.
   Nothing is more contemptible unto them than the very mention of "the
   gifts of the Holy Ghost." At present I deal not with such directly,
   though what we shall prove will be sufficient for their rebuke, though
   not for their conviction. Wherefore our inquiry is, whether the Spirit
   of God doth effectually collate on the ministers of the gospel
   spiritual gifts, enabling them to perform and effect evangelical
   administrations, according to the power committed unto them and duly
   required of them, unto the glory of Christ and edification of the
   church. It is moreover inquired, whether the endowment of men with
   these spiritual gifts, in a degree and measure suited unto public
   edification, be not that which doth materially constitute them
   ministers of the gospel, as being antecedently necessary unto their
   call unto their office. These things, I say, are to be inquired into,
   because, in opposition unto the first, it is affirmed that these
   supposed gifts are nothing but mere natural abilities, attained by
   diligence and improved by exercise, without any especial respect unto
   the working of the Holy Ghost, at least otherwise than what is
   necessary unto the attaining of skill and ability in any human art or
   science, which is the ordinary blessing of God on man's honest
   endeavours. And to the other it is opposed, that a lawful, ordinary,
   outward call is sufficient to constitute any man a lawful minister,
   whether he have received any such gifts as those inquired after or no.
   Wherefore, the substance of what we have to declare and confirm is,
   that there is an especial dispensation and work of the Holy Ghost in
   providing able ministers of the new testament for the edification of
   the church, wherein the continuance of the ministry and being of the
   church, as to its outward order, doth depend; and that herein he doth
   exert his power and exercise his authority in the communication of
   spiritual gifts unto men, without a participation whereof no man hath,
   de jure, any lot or portion in this ministration. Herein consists no
   small part of that work of the Spirit which belongs unto his promised
   dispensation in all ages; which to deny is to renounce all faith in the
   promise of Christ, all regard unto his continued love and care towards
   the church in the world, or at least the principal pleadable testimony
   given thereunto, and under pretence of exalting and preserving the
   church, totally to overthrow it. Now, the evidence which we shall give
   unto this truth is contained in the ensuing assertions, with their
   confirmation:--

   First, The Lord Jesus Christ hath faithfully promised to be present
   with his church "unto the end of the world." It is his temple and his
   tabernacle, wherein he will dwell and walk continually. And this
   presence of Christ is that which makes the church to be what it is, --
   a congregation essentially distinct from all other societies and
   assemblies of men. Let men be formed into what order you please,
   according unto any outward rules and measures that are either given in
   the Scripture or found out by themselves, let them derive power and
   authority by what claim soever they shall think fit, yet if Christ be
   not present with them, they are no church, nor can all the powers under
   heaven make them so to be. And when any church loseth the especial
   presence of Christ, it ceaseth so to be. It is, I suppose, confessed
   with and among whom Christ is thus present, or it may be easily proved.
   See his promises to this purpose, Matt. xxviii. 20; Rev. xxi. 3. And
   those churches do exceedingly mistake their interest who are solicitous
   about other things, but make little inquiry after the evidences of the
   presence of Christ among them. Some walk as if they supposed they had
   him sure enough, as it were, immured in their walls, whilst they keep
   up the name of a church, and an outward order that pleaseth and
   advantageth themselves. But outward order, be it what it will, is so
   far from being the only evidence of the presence of Christ in a church,
   that when it is alone, or when it is principally required, it is none
   at all; and therefore, whereas preaching of the word and the right
   administration of the sacraments are assigned as the notes of a true
   church, if the outward acts and order of them only be regarded, there
   is nothing of evidence unto this purpose in them.

   Secondly, This promised presence of Christ is by his Spirit. This I
   have sufficiently proved formerly, so that here I shall be brief in its
   rehearsal, though it be the next foundation of what we have farther to
   offer in this case. We speak not of the essential presence of Christ
   with respect unto the immensity of his divine nature, whereby he is
   equally present in or equally indistant from all places, manifesting
   his glory when, where, and how he pleaseth. Nor doth it respect his
   human nature; for when he promised this his presence, he told his
   disciples that therein he must leave and depart from them, John xvi.
   5-8, whereon they were filled with sorrow and trouble, until they knew
   how he would make good the promise of his presence with them, and who
   or what it was that should unto their advantage supply his bodily
   absence. And this he did in his visible ascension, when "he was taken
   up, and a cloud received him out of their sight," Acts i. 9; when also
   it was given in charge unto them not to expect his return until his
   coming unto judgment, verse 11. And, accordingly, Peter tells us that
   the "heaven must receive him until the times of restitution of all
   things," Acts iii. 21, when he will appear again "in the glory of his
   Father," Matt. xvi. 27, even that glory which the Father gave him upon
   his exaltation, Phil. ii. 9-11, joined unto "that glory which he had
   with him before the world was," John xvii. 5. In and upon this his
   departure from them, he taught his disciples how they should understand
   his promise of being present and abiding "with them unto the end of the
   world;" and this was by sending of his Holy Spirit in his name, place,
   and stead, to do all to them and for them which he had yet to do with
   them and for them. See John xiv. 16-18, 26-28, xv. 26, xvi. 7-15. And
   other vicar in the church Christ hath none, nor doth stand in need of
   any, nor can any mortal man supply that charge and office; nor was any
   such ever thought of in the world until men grew weary of the conduct
   and rule of the Holy Spirit, by various ways taking his work out of his
   hand, leaving him nothing to do in that which they called "the church."
   But I suppose I need not handle this principle as a thing in dispute or
   controversy. If I greatly mistake not, this presence of Christ in his
   church by his Spirit is an article of faith unto the catholic church,
   and such a fundamental truth as whoever denies it overthrows the whole
   gospel; and I have so confirmed it in our former discourses concerning
   the dispensation and operations of the Holy Ghost, as that I fear not
   nor expect any direct opposition thereunto. But yet I acknowledge that
   some begin to talk as if they owned no other presence of Christ but by
   the word and sacraments; -- whatever else remains to be done lies
   wholly in ourselves. It is acknowledged that the Lord Christ is present
   in and by his word and ordinances; but if he be no otherwise present,
   or be present only by their external administration, there will no more
   church-state among men ensue thereon than there is among the Jews, who
   enjoy the letter of the Old Testament and the institutions of Moses.
   But when men rise up in express contradiction unto the promises of
   Christ and the faith of the catholic church in all ages, we shall not
   contend with them. But, --

   Thirdly, This presence of the Spirit is secured unto the church by an
   everlasting, unchangeable covenant: Isa. lix. 21, "As for me, this is
   my covenant with them, saith the Lord; My Spirit that is upon thee, and
   my words which I have put in thy mouth, shall not depart out of thy
   mouth, nor out of the mouth of thy seed, nor out of the mouth of thy
   seed's seed, saith the Lord, from henceforth and for ever." This is
   God's covenant with the gospel church, to be erected then when "the
   Redeemer should come to Zion, and unto them that turn from
   transgression in Jacob," verse 20. This is a part of the covenant that
   God hath made in Christ the Redeemer. And as the continuance of the
   word unto the church in all ages is by this promise secured, -- without
   which it would cease and come to nothing, -- seeing it is "built on the
   foundation of the apostles and prophets," Eph. ii. 20, so is the
   presence of the Spirit in like manner secured unto it, and that on the
   same terms with the word, so as that if he be not present with it, all
   covenant-relation between God and it doth cease. Where this promise
   doth not take place, there is no church, no ordinances, no acceptable
   worship, because no covenant relation. In brief, then, where there is
   no participation of the promise of Christ to send the Spirit to abide
   with us always, no interest in that covenant wherein God engageth that
   his Spirit shall not depart from us forever, and so no presence of
   Christ to make the word and ordinances of worship living, useful,
   effectual in their administration, unto their proper ends, there is no
   church-state, whatever outward order there may be. And hereon, --

   Fourthly, The gospel is called the ministration of the Spirit, and the
   ministers of it the ministers of the Spirit: 2 Cor. iii. 6, "Who hath
   also made us able ministers of the new testament; not of the letter,
   but of the Spirit;" not of the "ministration of death," but of that of
   the "Spirit," which is "glorious," verses 7, 8. There never was, nor
   ever shall be, any but these two ministrations in the church, -- that
   of the letter and of death, and that of the Spirit and of life. If
   there be a ministration in any church, it must belong to one of these;
   and all ministers must be so either of the letter or of the Spirit. If
   there be a ministry pretended unto that is neither of the letter nor of
   the Spirit, it is antichristian. The ministry which was carnal, of the
   letter and death, was a true ministry, and in its place glorious,
   because it was appointed of God, and was efficacious as unto its proper
   end; that of the gospel is of the Spirit, and much more glorious; but
   if there be a ministration that hath the outward form of either, but
   indeed is neither of them, it is no ministration at all And where it is
   so, there is really no ministration but that of the Bible, -- that is,
   God by his providence continuing the Bible among them, maketh use of it
   as he seeth good for the conviction and conversion of sinners; wherein
   there is a secret manifestation of the Spirit also.

   We may, therefore, inquire in what sense the ministration of the gospel
   is called the "ministry of the Spirit." Now, this cannot be because the
   laws, institutions, and ordinances of its worship were revealed by the
   Spirit, for so were all the ordinances and institutions of the old
   testament, as hath been proved before, and yet the ministration of them
   was the ministration of the letter and of death, in a worldly
   sanctuary, by carnal ordinances. Wherefore it must be so called in one
   of these respects either, -- 1. Because it is the peculiar aid and
   assistance of the Spirit whereby any are enabled to administer the
   gospel and its institutions of worship according to the mind of God,
   unto the edification of the church. In this sense men are said to be
   made "able ministers of the new testament," -- that is, ministers able
   to administer the gospel in due order. Thus in that expression,
   "ministers of the Spirit," the "Spirit" denotes the efficient cause of
   the ministry, and he that quickeneth it, verse 6. Or, -- 2. It may be
   said to be the "ministration of the Spirit," because in and by the
   ministry of the gospel the Spirit is in all ages administered and
   communicated unto the disciples of Christ, unto all the ends for which
   he is promised. So Gal. iii. 2, the Spirit is received by "the teaching
   of faith." Take it either way, and the whole of what we plead for is
   confirmed. That he alone enableth men unto the discharge of the work of
   the ministry, by the spiritual gifts which he communicateth unto them,
   is the first sense, and expressly that which we contend for; and if, in
   and by the ministration of the gospel in all ages, the Spirit is
   communicated and administered unto men, then doth he abide with the
   church forever, and for what ends we must farther inquire.

   Fifthly, The great end for which the Spirit is thus promised,
   administered, and communicated under the gospel, is the continuance and
   preservation of the church in the world. God hath promised unto the
   Lord Christ that his kingdom in this world should endure "throughout
   all generations," with the course of the sun and moon, Ps. lxxii. 5,
   and that "of the increase of his government there should be no end,"
   Isa. ix. 7; and the Lord Christ himself hath declared his preservation
   of his church, so as that "the gates of hell should not prevail against
   it," Matt. xvi. 18. It may therefore be inquired whereon the infallible
   accomplishment of these promises, and others innumerable unto the same
   end, doth depend, or what is that means whereby they shall be certainly
   executed. Now, this must be either some work of God or man. If it be of
   men, and it consist of their wills and obedience, then that which is
   said amounts hereunto, namely, that where men have once received the
   gospel, and professed subjection thereunto, they will infallibly abide
   therein in a succession from one generation unto another. But besides
   that it must be granted that what so depends on the wills of men can
   have no more certainty than the undetermined wills of men can give
   security of, which indeed is none at all, so there are confessed
   instances without number of such persons and places as have lost the
   gospel and the profession thereof; and what hath fallen out in one
   place may do so in another, and consequently in all places where the
   reasons and causes of things are the same. On this supposition,
   therefore, there is no security that the promises mentioned shall be
   infallibly accomplished. Wherefore the event must depend on some work
   of God and Christ. Now, this is no other but the dispensation and
   communication of the Spirit. Hereon alone doth the continuance of the
   church and of the kingdom of Christ in the world depend. And whereas
   the church falls under a double consideration, -- namely, of its
   internal and external form, of its internal spiritual union with Christ
   and its outward profession of obedience unto him, -- the calling,
   gathering, preservation, and edification of it in both respects belong
   unto the Holy Spirit. The first he doth, as hath been proved at large,
   by his communicating effectual saving grace unto the elect; the latter,
   by the communication of gifts unto the guides, rulers, of officers, and
   ministers of it, with all its members, according unto its place and
   capacity. Suppose, then, his communication of internal saving grace to
   cease, and the church must absolutely cease as to its internal form;
   for we are united unto the Lord Christ as our mystical head by the
   Spirit, the one and self-same Spirit dwelling in him and them that do
   believe. Union unto Christ without saving grace, and saving grace
   without the Holy Spirit, are strangers unto the gospel and Christian
   religion; so is it to have a church that is holy and catholic which is
   not united unto Christ as a mystical head. Wherefore the very being of
   the church, as unto its internal form, depends on the Spirit in his
   dispensation of grace; which if you suppose an intercision of, the
   church must cease. It hath the same dependence on him as to its outward
   form and profession, upon his communication of gifts; for "no man can
   say that Jesus is the Lord," or profess subjection and obedience unto
   him in a due manner, "but by the Holy Ghost," 1 Cor. xii. 3. Suppose
   this work of his to cease, and there can be no professing church. Let
   men mould and cast themselves into what order and form they please, and
   let them pretend that their right and title unto their church power and
   station is derived unto them from their progenitors or predecessors, if
   they are not furnished with the gifts of the Spirit, to enable their
   guides unto gospel administrations, they are no orderly gospel church.
   Wherefore, --

   Sixthly, The communication of such gifts unto the ordinary ministry of
   the church in all ages is plainly asserted in sundry places of the
   Scripture, some whereof may be briefly considered. The whole nature of
   this work is declared in the parable of the talents, Matt. xxv., from
   verse 14 to 30. The state of the church from the ascension of Christ
   unto his coming again unto judgment, -- that is, in its whole course on
   the earth, -- is represented in this parable. In this season he hath
   servants whom he intrusteth in the affairs of his kingdom, in the care
   of his church, and the propagation of the gospel. That they may, in
   their several generations, places, and circumstances, be enabled
   hereunto, he gives them, in various distributions, talents to trade
   withal, the least whereof was sufficient to encourage them who received
   them unto their use and exercise. The trade they had to drive was that
   of the administration of the gospel, its doctrine, worship, and
   ordinances, to others. Talents are abilities to trade, which may also
   comprise opportunities and other advantages, but abilities are chiefly
   intended. These were the gifts whereof we speak; nor did it ever enter
   into the minds of any to apprehend otherwise of them. And they are
   abilities which Christ, as the king and head of his church, giveth unto
   men in an especial manner, as they are employed under him in the
   service of his house and work of the gospel. The servants mentioned are
   such as are called, appointed, and employed in the service of the house
   of Christ; that is, all ministers of the gospel, from first to last.
   And their talents are the gifts which he endows them withal, by his own
   immediate power and authority, for their work. And hence these three
   things follow:-- 1. That wherever there is a ministry that the Lord
   Christ setteth up, appointeth, or owneth, he furnisheth all those whom
   he employs therein with gifts and abilities suitable to their work;
   which he doth by the Holy Spirit. He will never fail to own his
   institutions, with gracious supplies, to render them effectual. 2. That
   where any have not received talents to trade withal, it is the highest
   presumption in them, and casts the greatest dishonour on the Lord
   Christ, as though he requires work where he gave no strength, or trade
   where he gave no stock, for any one to undertake the work of the
   ministry. Where the Lord Christ gives no gifts, he hath no work to do.
   He will require of none any especial duty where he doth not give an
   especial ability; and for any to think themselves meet for this work
   and service in the strength of their own natural parts and endowments,
   however acquired, is to despise both his authority and his work. 3. For
   those who have received of these talents, either not to trade at all,
   or to pretend the managing of their trade on another stock, -- that is,
   either not sedulously and duly to exercise their ministerial gifts, or
   to discharge their ministry by other helps and means, -- is to set up
   their own wisdom in opposition unto his, and his authority. In brief,
   that which the whole parable teach-eth is, that wherever there is a
   ministry in the church that Christ owneth or regardeth, as used and
   employed by him, there persons are furnished with spiritual gifts from
   Christ by the Spirit, enabling them unto the discharge of that
   ministry; and where there are no such spiritual gifts dispensed by him,
   there is no ministry that he either accepteth or approveth.

   Rom. xii. 4-8, "As we have many members in one body, and all members
   have not the same office; so we, being many, are one body in Christ,
   and every one members one of another. Having then gifts differing
   according to the grace that is given to us, whether prophecy," etc. It
   is indifferent, as to our present purpose, whether the apostle treat
   here of offices or of duties only; the things ensuing, which are plain
   and obvious in the text, are sufficient unto the confirmation of what
   we plead for:-- 1. It is the ordinary state of the church, its
   continuance [on] being planted, its preservation and edification, that
   the apostle discourseth about; wherefore what he speaks is necessary
   unto the church in all ages and conditions. To suppose a church devoid
   of the gifts here mentioned, is to overthrow the whole nature and end
   of a gospel church. 2. That the principle of all administrations in the
   church-state described is gifts received from Jesus Christ by his
   Spirit; for, declaring the way whereby the church may be edified, he
   layeth the foundation of it in this, that "to every one of us is given
   grace according to the measure of the gift of Christ:" for the apostle
   exhorts those unto whom he speaks to attend unto those duties whereby
   the church may be edified, and that by virtue of the gifts which they
   had received. All the whole duty of any one in the church lies in this,
   that he act according to the charisma that he is made partaker of. And
   what these charismata are, as also by whom they are bestowed, hath been
   already fully declared. 3. That these gifts give not only ability for
   duty, but rule and measure unto all works of service that are to be
   performed in the church. Every one is to act therein according to his
   gift, and no otherwise. To say that this state of the church is now
   ceased, and that another state is introduced, wherein all gospel
   administrations may be managed without spiritual gifts, or not by
   virtue of them, is to say that which, de facto, is true in most places;
   but whether the true nature of the church is not overthrown thereby is
   left unto consideration. 1 Pet. iv. 10, 11, is a parallel testimony
   hereunto, and many others to the same purpose might be pleaded,
   together with that which is the foundation of this whole discourse,
   Eph. iv. 7-16, etc. Only let it be remembered, that, in this whole
   discourse, by "gifts" I do understand those charismata pneumatika,
   those spiritual largesses, which are neither absolutely natural
   endowments nor attainable by our own industry and diligence.

   Seventhly, These gifts, as they are bestowed unto that end, so they are
   indispensably necessary unto gospel administrations; for, as we have
   proved, they are spiritual, and not legal or carnal. And spiritual
   administrations cannot be exercised in a due manner without spiritual
   gifts; yea, one reason why they are spiritual, and so called, is,
   because they cannot be performed without the aid and assistance of the
   Holy Spirit in and by these gifts of his. Had the Lord Christ appointed
   administrations of another nature, such as were every way suited unto
   the reason of men, and to be exercised by the powers thereof, there had
   been no need of these spiritual gifts; for the spirit of a man knoweth
   the things of a man, and will both guide and act him therein. And
   whereas these administrations are, in their nature, use, signification,
   and efficacy, spiritual, it is by spiritual gifts alone that they may
   be managed. Hence these things do live and die together; where the one
   is not, there neither will the other be. Thus, when many, perhaps the
   most who were outwardly called unto office in the church, began to be
   carnal in their hearts and lives, and to neglect the use of these
   gifts, neither applying themselves unto the attaining of them, nor
   endeavouring to excite or increase what they had received by diligence
   or constant exercise, refusing to trade with the talent committed unto
   them, they quickly began to wax weary of spiritual administrations
   Hereon, in compliance with many corrupt affections, they betook
   themselves unto an outward, carnal, ceremonious worship and
   administration of ordinances, which they might discharge and perform
   without the least aid or assistance of the Holy Ghost or supply of
   spiritual gifts. So, in the neglect of these gifts, and the loss of
   them which ensued thereon, lay the beginning of the apostasy of the
   Christian church as to its outward profession; which was quickly
   completed by the neglect of the grace of the Spirit, whereby it lost
   both truth and holiness. Nor could it be otherwise; for, as we have
   proved, the outward form and being of the church, as to its visible
   profession, depend on the reception and use of them. On their decay,
   therefore, the church must decay as to its profession, and in their
   loss is its ruin. And we have an instance in the church of Rome what
   various, extravagant, and endless inventions the minds of men will put
   them upon to keep up a show of worship, when, by the loss of spiritual
   gifts, spiritual administrations are lost also. This is that which
   their innumerable forms, modes, sets of rites and ceremonies, seasons
   of worship, are invented to supply; but to no purpose at all, but only
   the aggravation of their sin and folly.

   In the last place, we plead the event, even in the days wherein we
   live; for the Holy Ghost doth continue to dispense spiritual gifts for
   gospel administrations in great variety unto those ministers of the
   gospel who are called unto their office according unto his mind and
   will. The opposition that is made hereunto by profane scoffers is not
   to be valued. The experience of those who are humble and wise, who,
   fearing God, do inquire into these things, is appealed unto. Have they
   not an experiment of this administration? Do they not find the presence
   of the Spirit himself, by his various gifts in them, by whom spiritual
   things are administered unto them? Have they not a proof of Christ
   speaking in them by the assistance of his Spirit, making the word
   mighty unto all its proper ends? And as the thing itself, so the
   variety of his dispensations manifest themselves also unto the
   experience of believers. Who sees not how different are the gifts of
   men, the Holy Ghost dividing unto every one as he will? And the
   experience which they have themselves who have received these gifts, of
   the especial assistance which they receive in the exercise of them, may
   also be pleaded. Indeed, the profaneness of a contrary apprehension is
   intolerable among such as profess themselves to be Christians. For any
   to beast themselves [that] they are sufficient of themselves for the
   stewardly dispensation of the mysteries of the gospel by their own
   endowments, natural or acquired, and the exercise of them, without a
   participation of any peculiar spiritual gift from the Holy Ghost, is a
   presumption which contains in it a renunciation of all or any interest
   in the promises of Christ made unto the church for the continuance of
   his presence therein. Let men be never so well persuaded of their own
   abilities; let them pride themselves in their performances, in
   reflection of applauses from persons unacquainted with the mystery of
   these things; let them frame to themselves such a work of the ministry
   as whose discharge stands in little or no need of these gifts; yet it
   will at length appear that where the gifts of the Holy Ghost are
   excluded from their administration, the Lord Christ is so, and the
   Spirit himself is so, and all true edification of the church is so, and
   so are all the real concerns of the gospel.

   And so have we, as I hope, confirmed the second part of the work of the
   Holy Ghost with respect unto spiritual gifts, -- namely, his
   continuance to distribute and communicate unto the church to the end of
   the world, according unto the powers and duties which he hath erected
   in it or required of it.
     __________________________________________________________________

Chapter VIII.

   Of the gifts of the Spirit with respect unto doctrine, worship, and
   rule -- how attained and improved.

   There remain yet two things to be spoken unto with respect unto the
   gifts which the Holy Ghost bestows on the ministers of the gospel, to
   qualify them unto their office, and to enable them unto their work; and
   these are, -- I. What they are; II. How they are to be attained and
   improved.

   I. In our inquiry after the first, or what are the gifts whereby men
   are fitted and enabled for the ministry, we wholly set aside the
   consideration of all those gracious qualifications of faith, love,
   zeal, compassion, careful tender watchfulness, and the like, whereon
   the holy use of their ministry doth depend; for our inquiry is only
   after those gifts whereon depends the very being of the ministry. There
   may be a true ministry in some cases where there is no sanctifying
   grace; but where there are no spiritual gifts, there is no ministry at
   all. They are, in general, abilities for the due management of the
   spiritual administrations of the gospel, in its doctrine, worship, and
   discipline, unto the edification of the church. It is not easy, nay, it
   may be, unto us it is not possible, to enumerate in particular all the
   various gifts which the Holy Ghost endows the ministers of the gospel
   withal; but whereas all the concerns of the church may be referred unto
   these three heads, of doctrine, worship, and rule, we may inquire what
   are the principal spiritual gifts of the Holy Ghost with respect unto
   them distinctly.

   The first great duty of the ministry, with reference unto the church,
   is the dispensation of the doctrine of the gospel unto it, for its
   edification. As this is the duty of the church continually to attend
   unto, Acts ii. 42, so it is the principal work of the ministry, the
   foundation of all other duties, which the apostles themselves gave
   themselves unto in an especial manner, chap. vi. 4. Hence is it given
   in charge unto all ministers of the gospel, Acts xx. 28; 1 Pet. v. 2; 1
   Tim. i. 3, iv. 13, 16, v. 17; 2 Tim. iv. 1-3; -- for this is the
   principal means appointed by Christ for the edification of his church,
   that whereby spiritual life is begotten and preserved. Where this work
   is neglected or carelessly attended unto, there the whole work of the
   ministry is despised. And with respect unto this ministerial duty there
   are three spiritual gifts that the Holy Ghost endoweth men withal,
   which must be considered:--

   1. The first is wisdom, or knowledge, or understanding in the mysteries
   of the gospel, the revelation of the mystery of God in Christ, with his
   mind and will towards us therein. These things may be distinguished,
   and they seem to be so in the Scripture sometimes. I put them together,
   as all of them denote that acquaintance with and comprehension of the
   doctrine of the gospel which is indispensably necessary unto them who
   are called to preach it unto the church. This some imagine an easy
   matter to be attained; at least, that there is no more, nor the use of
   any other means, required thereunto, than what is necessary to the
   acquisition of skill in any other art or science. And it were well if
   some, otherwise concerned in point of duty, would but lay out so much
   of their strength and time in the obtaining of this knowledge as they
   do about other things which will not turn much unto their account. But
   the cursory perusal of a few books is thought sufficient to make any
   man wise enough to be a minister; and not a few undertake ordinarily to
   be teachers of others who would scarcely be admitted as tolerable
   disciples in a well-ordered church. But there belongeth more unto this
   wisdom, knowledge, and understanding, than most men are aware of. Were
   the nature of it duly considered, and withal the necessity of it unto
   the ministry of the gospel, probably some would not so rush on that
   work as they do, which they have no provision of ability for the
   performance of. It is, in brief, such a comprehension of the scope and
   end of the Scripture, of the revelation of God therein; such an
   acquaintance with the systems of particular doctrinal truths, in their
   rise, tendency, and use; such a habit of mind in judging of spiritual
   things, and comparing them one with another; such a distinct insight
   into the springs and course of the mystery of the love, grace, and will
   of God in Christ, -- as enables them in whom it is to declare the
   counsel of God, to make known the way of life, of faith and obedience,
   unto others, and to instruct them in their whole duty to God and man
   thereon. This the apostle calls his "knowledge in the mystery of
   Christ," which he manifested in his writings, Eph. iii. 4. For as the
   gospel, the dispensation and declaration whereof is committed unto the
   ministers of the church, is the "wisdom of God in a mystery," 1 Cor.
   ii. 7; so their principal duty is to become so wise and understanding
   in that mystery as that they may be able to declare it unto others;
   without which they have no ministry committed unto them by Jesus
   Christ. See Eph. i. 8, 9, iii. 3-6, 18, 19; Col. iv. 3. The sole
   inquiry is, whence we may have this wisdom, seeing it is abundantly
   evident that we have it not of ourselves. That in general it is from
   God, that it is to be asked of him, the Scripture everywhere declares.
   See Col. i. 9, ii. 1, 2; 2 Tim. ii. 7; James i. 5, 1 John v. 20. And in
   particular it is plainly affirmed to be the especial gift of the Holy
   Ghost, He gives the "word of wisdom," 1 Cor. xii. 8; which place hath
   been opened before. And it is the first ministerial gift that he
   bestows on any. Where this is not in some measure, to look for a
   ministry is to look for the living among the dead. And they will
   deceive their own souls in the end, as they do those of others in the
   meantime, who on any other grounds do undertake to be preachers of the
   gospel. But I shall not here divert unto the full description of this
   spiritual gift, because I have discoursed concerning it elsewhere.

   2. With respect unto the doctrine of the gospel, there is required unto
   the ministry of the church skill to divide the word aright; which is
   also a peculiar gift of the Holy Ghost: 2 Tim. ii. 15, "Study to show
   thyself approved unto God, a workman that needeth not to be ashamed,
   rightly dividing the word of truth." Both the former clauses depend on
   the latter. If a minister would be accepted with God in his work, if he
   would be found at the last day "a workman that needeth not to be
   ashamed," -- that is, such a builder of the house of God as whose work
   is meet, proper, and useful, -- he must take care to "divide the word
   of truth," which is committed unto his dispensation, "rightly," or in a
   due manner. Ministers are stewards in the house of God, and dispensers
   of the mysteries thereof; and therefore it is required of them that
   they give unto all the servants that are in the house, or do belong
   unto it, a meet portion, according unto their wants, occasions, and
   services, suitable unto the will and wisdom of their Lord and Master:
   Luke xii. 42, 43, "Who is that faithful and wise steward, whom his
   master shall make ruler over his household, to give them their portion
   of meat in due season?" for this giving of provision and a portion of
   meat unto the household of Christ consists principally in the right
   dividing and distribution of the word of truth. It is the taking out
   from those great stores of it in the Scripture, and, as it were,
   cutting off a portion suitable unto the various conditions of those in
   the family. Herein consists the principal skill of a scribe furnished
   for the kingdom of heaven with the wisdom before described; and without
   this, a common course of dispensing or preaching the word, without
   differencing of persons and truths, however it may be gilded over with
   a flourish of words and oratory, is shameful work in the house of God.
   Now, unto this skill sundry things are required:-- (1.) A sound
   judgment in general concerning the state and condition of those unto
   whom any one is so dispensing the word. It is the duty of a shepherd to
   know the state of his flock; and unless he do so he will never feed
   them profitably. He must know whether they are babes, or young men, or
   old; whether they need milk or strong meat; whether they are skilful or
   unskilful in the word of righteousness; whether they have their senses
   exercised to discern good and evil, or not; or whether his hearers are
   mixed with all these sorts; -- whether, in the judgment of charity,
   they are converted unto God, or are yet in an unregenerate condition;
   -- what probably are their principal temptations, their hinderances and
   furtherances; what is their growth or decay in religion. He that is not
   able to make a competent judgment concerning these things, and the
   other circumstances of the flock, so as to be steered thereby in his
   work, will never evidence himself to be "a workman that needeth not to
   be ashamed." (2.) An acquaintance with the ways and methods of the work
   of God's grace on the minds and hearts of men, that he may pursue and
   comply with its design in the ministry of the word. Nothing is by many
   more despised than an understanding hereof; yet is nothing more
   necessary to the work of the ministry. The word of the gospel as
   preached is "vehiculum gratiæ," and ought to be ordered so as it may
   comply with its design in its whole work on the souls of men. He,
   therefore, who is unacquainted with the ordinary methods of the
   operation of grace fights uncertainly in his preaching of the word,
   like a man beating the air. It is true, God can, and often doth, direct
   a word of truth, spoken as it were at random, unto a proper effect of
   grace on some or other; as it was when the man drew a bow at a venture,
   and smote the king of Israel between the joints of the harness: but
   ordinarily a man is not like to hit a joint who knows not how to take
   his aim. (3.) An acquaintance with the nature of temptation, with the
   especial hinderances of faith and obedience, which may befall those
   unto whom the word is dispensed, is in like manner required hereunto.
   Many things might be added on this head, seeing a principal part of
   ministerial skill doth consist herein. (4.) A right understanding of
   the nature of spiritual diseases, distempers, and sicknesses, with
   their proper cures and remedies, belongeth hereinto. For the want
   hereof the hearts of the wicked are oftentimes made glad in the
   preaching of the word, and those of the righteous filled with sorrow;
   the hands of sinners are strengthened, and those who are looking
   towards God are discouraged or turned out of the way. And where men
   either know not these things, or do not or cannot apply themselves
   skilfully to distribute the word according to this variety of occasion,
   they cannot give the household its portion of meat in due season. And
   he that wants this spiritual gift will never divide the word aright,
   unto its proper ends, 2 Tim. iii. 16, 17. And it is lamentable to
   consider what shameful work is made for want hereof in the preaching of
   some men; yea, how the whole gift is lost, as to its power, use, and
   benefit.

   3. The gift of utterance also belongeth unto this part of the
   ministerial duty, in the dispensation of the doctrine of the gospel.
   This is particularly reckoned by the apostle among the gifts of the
   Spirit, 1 Cor. i. 5; 2 Cor. viii. 7. And he desires the prayers of the
   church that the gift may abide with himself, and abound in him, Eph.
   vi. 19. And he there declares that the nature of it consists in the
   "opening of the mouth boldly, to make known the mysteries of the
   gospel;" as also Col. iv. 3. Now, this utterance doth not consist in a
   natural volubility of speech, which, taken alone by itself, is so far
   from being a gift of the Spirit, or a thing to be earnestly prayed for,
   as that it is usually a snare to them that have it, and a trouble to
   them that hear them; nor doth it consist in a rhetorical ability to set
   off discourses with a flourish of words, be they never so plausible or
   enticing; much less in a bold corrupting of the ordinance of preaching
   by a foolish affectation of words, in supposed elegancies of speech,
   quaint expressions, and the like effects of wit, -- that is, fancy and
   vanity. But four things do concur hereunto:-- (1.) Parrhesia, or
   "dicendi libertas." The word we translate "utterance" is logos, that
   is, speech; but that not speech in general, but a certain kind of
   speech, is intended, is evident from the places mentioned, and the
   application of them. And it is such a speech as is elsewhere called
   parrhesia, -- that is, a freedom and liberty in the declaration of the
   truth conceived. This a man hath when he is not, from any internal
   defect, or from any outward consideration, straitened in the
   declaration of those things which he ought to speak. This frame and
   ability the apostle expresseth in himself: 2 Cor. vi. 11, "O ye
   Corinthians, our mouth is open unto you, our heart is enlarged." A
   free, enlarged spirit, attended with an ability of speech suited unto
   the matter in hand, with its occasions, belong to this gift. (2.) So
   also doth boldness and holy confidence. So we often render parrhesia,
   wherein this utterance doth much consist. When the Spirit of God, in
   the midst of difficulties, oppositions, and discouragements,
   strengtheneth the minds of ministers, so as that they are not terrified
   with any amazement, but discharge their work freely, as considering
   whose word and message it is that they do deliver, [this] belongs to
   this gift of utterance. (3.) So also doth gravity in expression,
   becoming the sacred majesty of Christ and his truths, in the delivery
   of them. He that speaks is to "speak as the oracles of God," 1 Pet. iv.
   11, -- that is, not only as to truth, preaching the word of God and
   nothing else, but doing it with that gravity and soundness of speech
   which become them who speak the oracles of God; for as we are to
   deliver "sound doctrine," and nothing else, Tit. i. 9, so we are to use
   "sound speech, that cannot be condemned," chap. ii. 7, 8. (4.)
   Hereunto, also, belongs that authority which accompanieth the delivery
   of the word, when preached in demonstration of these spiritual
   abilities. For all these things are necessary that the hearers may
   receive the word, "not as the word of man, but, as it is in truth, the
   word of God."

   These are the principal spiritual gifts wherewith the Holy Ghost endows
   the ministers of the church with respect unto the effectual
   dispensation of the word, or the doctrine of the gospel, which is
   committed unto them; and where they are communicated in any such degree
   as is necessary unto the due discharge of that office, they will
   evidence themselves to the consciences of them that do believe. The
   dispensation of the word by virtue of them, though under great variety
   from the various degrees wherein they are communicated, and the
   different natural abilities of them that do receive them, will be
   sufficiently distinguished and remote from that empty, wordy, sapless
   way of discoursing of spiritual things, which is the mere effect of the
   wit, fancy, invention, and projection of men destitute of the saving
   knowledge of our Lord Jesus Christ and the mysteries of the gospel.

   The second head of duties belonging unto the ministerial office
   respects the worship of God. By the worship of God here, I understand
   only that especial part thereof whereof himself is the immediate
   object: for, absolutely, the preaching and hearing of the word is a
   part of sacred worship, as that wherein we act the obedience of faith
   unto the commands of God, and submit ourselves unto his institutions;
   and, indeed, as unto those that hear, it is God declaring himself by
   his word that is the immediate object of their worship. But the
   dispensation of the word which we have considered is the acting of men,
   upon the authority and command of God, towards others. But, as was
   said, by that we inquire into, I intend that alone whereof God himself
   was the immediate object. Such are all the remaining offices and duties
   of the church, those only excepted which belong to its rule. And this
   worship hath various acts, according to the variety of Christ's
   institutions and the church's occasions: yet, as to the manner of its
   performance, it is comprised in prayer; for by prayer we understand all
   the confessions, supplications, thanksgivings, and praises, that are
   made unto God in the church, whether absolutely or in the
   administration of other ordinances, as the sacraments. Wherefore, in
   this duty, as comprehensive of all the sacred offices of public
   worship, as the glory of God is greatly concerned, so it is the
   principal act of obedience in the church. This, then, as to the
   performance of it, depends either on the natural abilities of men, or
   on the aids and operation of the Holy Ghost. By the natural abilities
   of men, I understand not only what they are able of themselves in every
   instance to perform, but also whatever assistance they may make use of,
   either of their own finding out or of others'; and by the aids of the
   Holy Ghost, I intend an especial spiritual gift bestowed on men to this
   purpose. Now, to suppose that the whole duty of the church herein
   should consist in the actings of men in their own strength and power,
   without any especial assistance of the Holy Spirit, is to exclude the
   consideration of him from those things with respect whereunto he is
   principally promised by our Lord Jesus Christ. But what concerneth this
   gift of the Holy Ghost hath been at large handled by itself already,
   and must not here be again insisted on taking for granted what is
   therein sufficiently confirmed, I shall only add, that those who have
   not received this gift are utterly unfit to undertake the office of the
   ministry, wherein it is their duty to go before the church in the
   administration of all ordinances, by virtue of these abilities. In
   things civil or secular, it would be esteemed an intolerable solecism
   to call and choose a man to the discharge of an office or duty whose
   execution depended solely on such a peculiar faculty or skill as he who
   is so called hath no interest in or acquaintance with; and it will one
   day appear to be so also in things sacred and religious, yea, much
   more.

   Thirdly, The rule of the church belongeth unto the ministers of it. God
   hath established rule in the church, Rom. xii. 8; 1 Cor. xii. 28; 1
   Tim. v. 17; 1 Thess. v. 12; Heb. xiii. 7, 17. I dispute not now of what
   sort this ministry is, nor whether the rule belong unto one sort alone.
   It is enough unto my present design that it is committed by Christ unto
   the ministers of the church, which are its guides, rulers, and
   overseers. Nor shall I at present inquire into the particular powers,
   acts, and duties of this rule; I have done it elsewhere. I am only now
   to consider it so far as its exercise requireth an especial ministerial
   gift to be communicated by the Holy Ghost. And in order thereunto the
   things ensuing must be premised:-- 1. That this rule is spiritual, and
   hath nothing in common with the administration of the powers of the
   world. It hath, I say, no agreement with secular power and its
   exercise, unless it be in some natural circumstances that inseparably
   attend rulers and ruled in any kind. It belongs unto the kingdom of
   Christ and the administration of it, which are "not of this world." And
   as this is well pleaded by some against those who would erect a kingdom
   for him in the world, and, as far as I can understand, of this world,
   framed in their own imaginations unto a fancied interest of their own;
   so it is as pleadable against them who pretend to exercise the rule and
   power of his present kingdom after the manner of the potestative
   administrations of the world. When our Saviour forbade all rule unto
   his disciples after the manner of the Gentiles, who then possessed all
   sovereign power in the world, and told them that it should not be so
   with them, that some should be great and exercise dominion over others,
   but that they should serve one another in love, the greatest
   condescension unto service being required of them who are otherwise
   most eminent, he did not intend to take from them or divest them of
   that spiritual power and authority in the government of the church
   which he intended to commit unto them. His design, therefore, was to
   declare what that authority was not, and how it should not be
   exercised. A lordly or despotical power it was not to be; nor was it to
   be exercised by penal laws, courts, and coercive jurisdiction, which
   was the way of the administration of all power among the Gentiles. And
   if that kind of power and rule in the church which is for the most part
   exercised in the world be not forbidden by our Saviour, no man living
   can tell what is so; for as to meekness, moderation, patience, equity,
   righteousness, they were more easy to be found in the legal
   administrations of power among the Gentiles than in those used in many
   churches. But such a rule is signified unto them, the authority
   whereof, from whence it proceedeth, was spiritual; its object the minds
   and souls of men only; and the way of whose administration was to
   consist in a humble, holy, spiritual application of the word of God or
   rules of the gospel unto them. 2. The end of this rule is merely and
   solely the edification of the church. All the power that the apostles
   themselves had, either in or over the church, was but unto their
   edification, 2 Cor. x. 8. And the edification of the church consists in
   the increase of faith and obedience in all the members thereof, in the
   subduing and mortifying of sin, in fruitfulness in good works, in the
   confirmation and consolation of them that stand, in the raising up of
   them that are fallen, and the recovery of them that wander, in the
   growth and flourishing of mutual love and peace; and whatever rule is
   exercised in the church unto any other end is foreign to the gospel,
   and tends only to the destruction of the church itself. 3 In the way
   and manner of the administration of this rule and government two things
   may be considered:-- (1.) What is internal, in the qualifications of
   the minds of them by whom it is to be exercised: such are wisdom,
   diligence, love, meekness, patience, and the like evangelical
   endowments. (2.) What is external, or what is the outward rule of it;
   and this is the word and law of Christ alone, as we have elsewhere
   declared.

   From these things it may appear what is the nature, in general, of that
   skill in the rule of the church which we assert to be a peculiar gift
   of the Holy Ghost. If it were only an ability or skill in the canon or
   civil law, or rifles of men; if only an acquaintance with the nature
   and course of some courts, proceeding litigiously, by citations,
   processes, legal pleadings, issuing in pecuniary mulcts, outward
   coercions, or imprisonments, -- I should willingly acknowledge that
   there is no peculiar gift of the Spirit of God required thereunto. But
   the nature of it being as we have declared, it is impossible it should
   be exercised aright without especial assistance of the Holy Ghost. Is
   any man of himself sufficient for these things? Will any man undertake
   of himself to know the mind of Christ in all the occasions of the
   church, and to administer the power of Christ in them and about them?
   Wherefore the apostle, in many places, teacheth that wisdom, skill, and
   understanding to administer the authority of Christ in the church unto
   its edification, with faithfulness and diligence, are an especial gift
   of the Holy Ghost, Rom. xii. 6, 8; 1 Cor. xii. 28. It is the Holy Ghost
   which makes the elders of the church its bishops or overseers, by
   calling them to their office, Acts xx. 28; and what he calls any man
   unto, that he furnisheth him with abilities for the discharge of.

   And so have we given a brief account of those ordinary gifts which the
   Holy Ghost communicates unto the constant ministry of the church, and
   will do so unto the consummation of all things, having, moreover, in
   our passage manifested the dependence of the ministry on this work of
   his; so that we need no addition of pains to demonstrate that where he
   goeth not before in the communication of them, no outward order, call,
   or constitution is sufficient to make any one a minister of the gospel.

   There are gifts which respect duties [of private believers] only. Such
   are those which the Holy Ghost continues to communicate unto all the
   members of the church in a great variety of degrees, according to the
   places and conditions which they are in, unto their own and the
   church's edification. There is no need that we should insist upon them
   in particular, seeing they are of the same nature with them which are
   continued unto the ministers of the church, who are required to excel
   in them, so as to be able to go before the whole church in their
   exercise. The Spirit of the gospel was promised by Christ unto all his
   disciples, unto all believers, unto the whole church, and not unto the
   guides of it only. To them he is so in an especial manner, with respect
   unto their office, power, and duty, but not absolutely or only. As he
   is the Spirit of grace, he quickens, animates, and unites the whole
   body of the church, and all the members of it, in and unto Christ
   Jesus, 1 Cor. xii. 12, 13. And as he is the administrator of all
   supernatural gifts, he furnisheth the whole body and all its members
   with spiritual abilities unto its edification, Eph. iv. 15, 16; Col.
   ii. 19. And without them, in some measure or degree, ordinarily, we are
   not able to discharge our duty unto the glory of God; for, --

   1. These gifts are a great means and help to excite and exercise grace
   itself, without which it will be lifeless and apt to decay. Men grow in
   grace by the due exercise of their own gifts in duties. Wherefore,
   every individual person on his own account doth stand in need of them
   with respect unto the exercise and improvement of grace, Zech. xii. 10.
   2. Most men have, it may be, such duties incumbent on them with respect
   unto others as they cannot discharge aright without the especial aid of
   the Spirit of God in this kind. So is it with all them who have
   families to take care of and provide for; for ordinarily they are bound
   to instruct their children and servants in the knowledge of the Lord,
   and to go before them in that worship which God requires of them, as
   Abraham did, the "father of the faithful." And hereunto some spiritual
   abilities are requisite; for none can teach others more than they know
   themselves, nor perform spiritual worship without some spiritual gifts,
   unless they will betake themselves unto such shifts as we have before
   on good grounds rejected. 3. Every member of a church in order
   according to the mind of Christ possesseth some place, use, and office
   in the body, which it cannot fill up unto the benefit and ornament of
   the whole without some spiritual gift. These places are various, some
   of greater use than others, and of more necessity unto the edification
   of the church; but all are useful in their kind. This our apostle
   disputes at large, 1 Cor. xii. 12-20, etc. All believers in due order
   do become one body, by the participation of the same Spirit and union
   unto the same Head. Those who do not so partake of the one Spirit, who
   are not united unto the Head, do not properly belong to the body,
   whatever place they seem to hold therein. Of those that do so, some are
   as it were an eye, some as a hand, and some as a foot; all these are
   useful in their several places, and needful unto one another. None of
   them is so highly exalted as to have the least occasion of being lifted
   up, as though he had no need of the rest, for the Spirit distributeth
   unto every one severally as he will, -- not all unto any one, save only
   unto the Head, our Lord Jesus, from whom we all receive grace according
   to the measure of his gift; nor is any so depressed or useless as to
   say it is not of the body, nor that the body hath no need of it, But
   every one in his place and station concurs to the unity, strength,
   beauty, and growth of the body: which things our apostle disputes at
   large in the place mentioned. 4. Hereby are supplies communicated unto
   the whole from the Head, Eph. iv. 15, 16; Col. ii. 19. It is of the
   body, that is, of the church under the conduct of its officers, that
   the apostle discourseth in those places. And the duty of the whole it
   is to "speak the truth in love," every one in his several place and
   station. And herein God hath so ordered the union of the whole church
   in itself, unto and in dependence on its Head, as that through and by
   not only the "supply of every joint," (which may express either the
   officers or more eminent members of it,) but the "effectual working of
   every part," in the exercise of the graces and gifts which the Spirit
   doth impart to the whole, the body may "edify itself" and be increased.
   Wherefore, -- 5. The Scripture is express that the Holy Ghost doth
   communicate of those gifts unto private believers, and directs them in
   that duty wherein they are to be exercised. 1 Pet. iv. 10. "Every man,"
   that is, every believer, walking in the order and fellowship of the
   gospel, is to attend unto the discharge of his duty, according as he
   hath received spiritual ability. So was it in the church of Corinth, 1
   Cor. i. 5-7, and in that of the Romans, chap. xv. 14, as they all of
   them knew that it was their duty to "covet the best gifts;" which they
   did with success, 1 Cor. xii. 31. And hereon depend the commands for
   the exercise of those duties which, in the ability of these gifts
   received, they were to perform. So were they all to "admonish one
   another," to "exhort one another," to "build up one another in their
   most holy faith." And it is the loss of those spiritual gifts which
   hath introduced amongst many an utter neglect of these duties, so as
   that they are scarce heard of among the generality of them that are
   called Christians. But, blessed be God, we have large and full
   experience of the continuance of this dispensation of the Spirit, in
   the eminent abilities of a multitude of private Christians, however
   they may be despised by them who know them not! By some, I confess,
   they have been abused: some have presumed on them beyond the line and
   measure which they have received; some have been puffed up with them;
   some have used them disorderly in churches and to their hurt; some have
   boasted of what they have not received; -- all which miscarriages also
   befell the primitive churches. And I had rather have the order, rule,
   spirit, and practice of those churches that were planted by the
   apostles, with all their troubles and disadvantages, than the carnal
   peace of others in their open degeneracy from all those things.

   II. It remains only that we inquire how men may come unto or attain a
   participation of these gifts, whether ministerial or more private. And
   unto this end we may observe, -- 1. That they are not communicated unto
   any by a sudden afflatus or extraordinary infusion, as were the gifts
   of miracles and tongues, which were bestowed on the apostles and many
   of the first converts That dispensation of the Spirit is long since
   ceased, and where it is now pretended unto by any, it may justly be
   suspected as an enthusiastic delusion; for as the end of those gifts,
   which in their own nature exceed the whole power of all our faculties,
   is ceased, so is their communication, and the manner of it also. Yet
   this I must say, that the infusion of spiritual light into the mind,
   which is the foundation of all gifts, as hath been proved, being
   wrought sometimes suddenly or in a short season, the concomitancy of
   gifts in some good measure is oftentimes sudden, with an appearance of
   something extraordinary, as might be manifested in instances of several
   sorts. 2. These gifts are not absolutely attainable by our own
   diligence and endeavours in the use of means, without respect unto the
   sovereign will and pleasure of the Holy Ghost. Suppose there are such
   means of the attainment and improvement of them, and that several
   persons do, with the same measures of natural abilities and diligence,
   use those means for that end, yet it will not follow that all must be
   equally partakers of them. They are not the immediate product of our
   own endeavours, no, not as under an ordinary blessing upon them; for
   they are charismata, arbitrary largesses or gifts, which the Holy
   Spirit worketh in all persons severally as he will. Hence we see the
   different events that are among them who are exercised in the same
   studies and endeavours; some are endued with eminent gifts, some scarce
   attain unto any that are useful, and some despise them, name and thing.
   There is, therefore, an immediate operation of the Spirit of God in the
   collation of these spiritual abilities, which is unaccountable by the
   measures of natural parts and industry. Yet I say, 3. That ordinarily
   they are both attained and increased by the due use of means suited
   thereunto, as grace is also, which none but Pelagians affirm to be
   absolutely in the power of our own wills; and the naming of these means
   shall put an issue unto this discourse.

   Among them, in the first place, is required a due preparation of soul,
   by humility, meekness, and teachableness. The Holy Spirit taketh no
   delight to impart of his especial gifts unto proud, self-conceited men,
   to men vainly puffed up in their own fleshly minds. The same must be
   said concerning other vicious and depraved habits of mind, by which,
   moreover, they are ofttimes expelled and cast out after they have been
   in some measure received. And in this case I need not mention those by
   whom all these gifts are despised; it would be a wonder indeed if they
   should be made partakers of them, or at least if they should abide with
   them.

   Secondly, Prayer is a principal means for their attainment. This the
   apostle directs unto when he enjoins us earnestly to desire the best
   gifts; for this desire is to be acted by prayer, and no otherwise.

   Thirdly, Diligence in the things about which these gifts are
   conversant. Study and meditation on the word of God, with the due use
   of means for the attaining a right understanding of his mind and will
   therein, is that which I intend. For in this course, conscientiously
   attended unto, it is that, for the most part, the Holy Spirit comes in
   and joins his aid and assistance for furnishing of the mind with those
   spiritual endowments.

   Fourthly, The growth, increase, and improvement of these gifts depend
   on their faithful use according as our duty doth require. It is trade
   alone that increaseth talents, and exercise in a way of duty that
   improveth gifts. Without this they will first wither and then perish.
   And by a neglect hereof are they lost every day, in some partially, in
   some totally, and in some to a contempt, hatred, and blasphemy of what
   themselves had received.

   Lastly, Men's natural endowments, with elocution, memory, judgment, and
   the like, improved by reading, learning, and diligent study, do
   enlarge, set off, and adorn these gifts where they are received.
     __________________________________________________________________
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]1:1   [2]1:2   [3]1:2   [4]1:2   [5]1:2   [6]1:2   [7]1:3
   [8]1:26-27   [9]1:26-27   [10]1:26-27   [11]1:28   [12]1:28   [13]2:1
   [14]2:4   [15]2:7   [16]2:7   [17]2:7   [18]2:7   [19]2:7   [20]2:7
   [21]2:17   [22]2:21   [23]3:5-6   [24]3:7   [25]3:8   [26]3:8
   [27]3:10   [28]3:10   [29]3:15   [30]3:15   [31]3:19   [32]4:1
   [33]4:4   [34]4:4-5   [35]4:5   [36]4:13   [37]4:26   [38]6:3
   [39]6:3   [40]6:3   [41]6:5   [42]6:5   [43]6:5   [44]6:5   [45]6:5
   [46]6:6   [47]6:6   [48]7:22   [49]8:1   [50]8:11   [51]8:20-21
   [52]8:21   [53]9:1-2   [54]10:21-24   [55]15:1   [56]15:2
   [57]15:2-4   [58]15:12-16   [59]17:1   [60]17:1   [61]17:1   [62]17:1
   [63]17:1   [64]18:1-2   [65]18:19   [66]18:21   [67]18:27   [68]19:11
   [69]19:34   [70]20:7   [71]20:7   [72]22:2   [73]29:20   [74]32:1-2
   [75]39:4   [76]39:21   [77]42:21-22   [78]45:5   [79]45:27

   Exodus

   [80]3:2   [81]3:2   [82]3:4   [83]3:16   [84]4:8-9   [85]5:6
   [86]7:1   [87]9:28   [88]10:23   [89]14:24   [90]15:11   [91]19
   [92]24:1   [93]24:9   [94]31:2   [95]31:2-3   [96]31:2-6   [97]31:3
   [98]31:6   [99]33:11   [100]34:6-7   [101]34:29   [102]35:31

   Leviticus

   [103]1:11   [104]6:12-13   [105]9:24   [106]9:24   [107]10:1-2
   [108]10:3   [109]11:44   [110]11:45   [111]14:2-7   [112]16:14
   [113]17:11   [114]19:2   [115]19:2   [116]20:7   [117]20:8
   [118]21:8   [119]24:11   [120]26:11-12   [121]26:12

   Numbers

   [122]5:2   [123]6:22-26   [124]6:27   [125]8:9-10   [126]11:11-15
   [127]11:16-17   [128]11:17   [129]11:20   [130]11:25   [131]11:25
   [132]11:25-26   [133]11:25-26   [134]11:27   [135]12:6-8   [136]12:8
   [137]14:24   [138]19   [139]19:4-6   [140]19:20   [141]24:1
   [142]24:4   [143]31:16   [144]31:23

   Deuteronomy

   [145]3:24-25   [146]4:2   [147]4:2   [148]4:4   [149]4:6-8
   [150]4:19   [151]4:24   [152]5:29   [153]6:6-7   [154]6:6-7
   [155]6:6-9   [156]6:7   [157]6:24-25   [158]7:6-8   [159]7:11
   [160]11:18-19   [161]12:32   [162]12:32   [163]13:1-3   [164]17:8
   [165]18:18-19   [166]18:19   [167]18:20   [168]18:20-22   [169]21:17
   [170]26:1-5   [171]29:4   [172]29:4   [173]29:29   [174]29:29
   [175]29:29   [176]29:29   [177]29:29   [178]30:6   [179]30:6
   [180]30:6   [181]30:6   [182]31:11-13   [183]32:4   [184]32:11
   [185]32:12

   Joshua

   [186]1:7   [187]1:8   [188]1:8   [189]1:8   [190]5:1   [191]5:13-14
   [192]10:12   [193]10:14   [194]13:22   [195]23:8   [196]24:19

   Judges

   [197]3:10   [198]3:10   [199]5:20   [200]6:12   [201]6:34   [202]6:34
   [203]11:1   [204]11:29   [205]14:6   [206]15:14   [207]17:13

   1 Samuel

   [208]1:6-7   [209]1:13   [210]1:16   [211]2:26   [212]2:27
   [213]2:30   [214]4:17   [215]9:9   [216]10:6-9   [217]10:9
   [218]10:10   [219]10:10-11   [220]12:21   [221]14:15   [222]16:14
   [223]16:14   [224]16:14   [225]16:14   [226]16:14-15   [227]16:15
   [228]16:23   [229]16:23   [230]18:1   [231]18:10   [232]18:10
   [233]19:9   [234]19:23

   2 Samuel

   [235]7:28   [236]12:9   [237]19:2   [238]22:10   [239]23:2   [240]23:2

   1 Kings

   [241]4:31-34   [242]13:11-29   [243]13:11-32   [244]13:20-22
   [245]17:18   [246]17:18   [247]18:12   [248]18:26-29   [249]18:38-39
   [250]18:38-39   [251]19:11   [252]19:12-18   [253]21:29   [254]22:6
   [255]22:19   [256]22:19-22   [257]22:19-23   [258]22:21-22   [259]22:24

   2 Kings

   [260]2:9   [261]2:15   [262]5:15-17   [263]6:17   [264]9:11
   [265]10:18-28   [266]17:13   [267]18:26

   1 Chronicles

   [268]9:24   [269]12:18   [270]25:2   [271]28:12   [272]28:19
   [273]28:19

   2 Chronicles

   [274]1:7-12   [275]6:21   [276]7:1   [277]18:18   [278]20:20
   [279]20:20   [280]20:20   [281]30:18   [282]30:18-20   [283]36:14-16

   Ezra

   [284]1:1-4   [285]7:11-26   [286]9:6

   Nehemiah

   [287]8:8   [288]9:20

   Esther

   [289]2:15   [290]2:17   [291]5:2

   Job

   [292]1:6   [293]4:18   [294]5:27   [295]9:29-31   [296]9:30-31
   [297]10:12   [298]10:21-22   [299]14:17   [300]15:2   [301]15:15
   [302]16:3   [303]19:17   [304]20:11   [305]23:6   [306]26:13
   [307]28:20-22   [308]28:20-23   [309]28:28   [310]32:8   [311]33:4
   [312]33:4   [313]33:4   [314]33:19-20   [315]33:23   [316]33:24
   [317]35:11   [318]36:8   [319]36:22   [320]36:22   [321]36:22
   [322]36:22   [323]36:27   [324]38:6-7   [325]41:3   [326]42:5-6

   Psalms

   [327]1:2   [328]1:2   [329]1:2   [330]1:4   [331]1:119   [332]5:4-6
   [333]5:4-6   [334]8:3   [335]8:3   [336]8:9   [337]9:10   [338]10:4
   [339]12:8   [340]16:3   [341]16:6   [342]16:7   [343]16:10
   [344]16:11   [345]17:15   [346]18:4   [347]18:15   [348]18:15
   [349]18:21-23   [350]19:1   [351]19:1-2   [352]19:1-3   [353]19:1-3
   [354]19:1-4   [355]19:1-4   [356]19:7-8   [357]19:7-9   [358]19:7-9
   [359]19:7-9   [360]19:8   [361]19:12   [362]19:12   [363]19:12-13
   [364]19:119   [365]22   [366]22:1   [367]22:1   [368]22:1
   [369]22:7-8   [370]22:8   [371]22:9-10   [372]22:9-11   [373]24:7-8
   [374]25:7   [375]25:9   [376]25:12   [377]25:14   [378]28:2
   [379]28:6   [380]30:4   [381]30:6-7   [382]31:5   [383]31:5
   [384]31:19   [385]31:22   [386]33:6   [387]36:9   [388]36:9
   [389]36:9   [390]38:5   [391]38:5   [392]40:6-8   [393]40:6-8
   [394]40:8   [395]41:1-3   [396]43:3   [397]45:1   [398]45:2
   [399]45:2   [400]45:5   [401]45:7   [402]45:13   [403]45:16
   [404]49:12   [405]49:12   [406]49:20   [407]50:16-17   [408]50:21
   [409]50:21   [410]50:21   [411]50:21   [412]51   [413]51
   [414]51:1-5   [415]51:3   [416]51:5   [417]51:5   [418]51:5
   [419]51:6   [420]51:6   [421]51:7   [422]51:7   [423]51:10
   [424]51:10-12   [425]51:11   [426]51:11   [427]51:11   [428]51:11
   [429]51:11   [430]51:12   [431]51:16   [432]53:3   [433]55:2
   [434]58:3   [435]63   [436]63:8   [437]65:10   [438]65:11-13
   [439]66:8-9   [440]68:18   [441]69:14   [442]69:23   [443]72:5
   [444]72:6   [445]76:12   [446]77:11   [447]78:2   [448]78:2
   [449]78:11   [450]78:17-18   [451]78:34-35   [452]78:34-37
   [453]79:6   [454]80:10   [455]81:12   [456]82:6   [457]86:6
   [458]89:30-32   [459]102   [460]104   [461]104:4   [462]104:4
   [463]104:29   [464]104:30   [465]104:30   [466]104:30   [467]104:30
   [468]104:30   [469]104:30   [470]105   [471]106:20   [472]107:25-28
   [473]107:43   [474]113:5-6   [475]115:4-7   [476]116:1   [477]116:3
   [478]118:17-18   [479]118:18   [480]118:18   [481]119   [482]119
   [483]119:9   [484]119:9   [485]119:18   [486]119:18   [487]119:18
   [488]119:18   [489]119:18   [490]119:18   [491]119:18   [492]119:18
   [493]119:24   [494]119:27   [495]119:33-34   [496]119:34
   [497]119:34   [498]119:34   [499]119:34   [500]119:36   [501]119:105
   [502]119:105   [503]119:130   [504]119:144   [505]119:144   [506]122
   [507]130:2   [508]130:3   [509]130:4   [510]135:17   [511]138:2
   [512]138:8   [513]139:5-6   [514]139:7   [515]139:7-8
   [516]139:13-16   [517]139:14-16   [518]139:23   [519]139:23-24
   [520]139:23-24   [521]139:23-24   [522]139:23-24   [523]140:6
   [524]142:2   [525]143:1   [526]143:2   [527]143:10   [528]143:10
   [529]144:5   [530]144:5   [531]145:7   [532]146:4   [533]147:5
   [534]147:8-9   [535]147:19   [536]147:19-20   [537]147:19-20
   [538]147:20

   Proverbs

   [539]1:6   [540]1:11-14   [541]1:23   [542]1:23   [543]1:23
   [544]1:23   [545]2   [546]2:2-6   [547]2:3-5   [548]3:4   [549]3:17
   [550]4:18   [551]6:10   [552]7:11-12   [553]8:22-31   [554]8:26
   [555]12:26   [556]16:4   [557]18:10   [558]18:23   [559]23:6-8
   [560]26:12   [561]28:5   [562]28:5   [563]28:24   [564]28:26
   [565]29:1   [566]30:6   [567]30:12   [568]30:12

   Ecclesiastes

   [569]3   [570]3:21   [571]5:16   [572]6:12   [573]7:9   [574]7:14
   [575]7:29   [576]7:29   [577]7:29   [578]8:8   [579]8:11   [580]8:11
   [581]10:15   [582]11:4   [583]11:10   [584]12:7   [585]12:10
   [586]12:10

   Song of Solomon

   [587]1:5   [588]1:15   [589]2:14   [590]4:1   [591]4:6   [592]5:2-3
   [593]6:4   [594]6:10   [595]7:6

   Isaiah

   [596]1:1   [597]1:3   [598]1:3   [599]1:5   [600]1:11-15
   [601]1:11-15   [602]1:11-15   [603]1:11-15   [604]1:15-16   [605]1:16
   [606]1:16-18   [607]3:2   [608]3:16-24   [609]4:4   [610]4:4
   [611]4:4   [612]4:4-5   [613]5:3-5   [614]5:4   [615]5:4   [616]6
   [617]6   [618]6:1-4   [619]6:3   [620]6:6-7   [621]6:9   [622]6:9-10
   [623]6:9-10   [624]6:9-12   [625]7:9   [626]7:14   [627]8:19-20
   [628]8:19-20   [629]8:20   [630]8:20   [631]8:20   [632]8:20
   [633]8:20   [634]8:20   [635]9:6   [636]9:7   [637]10:27
   [638]11:1-3   [639]11:1-3   [640]11:2   [641]11:2   [642]11:2
   [643]11:2   [644]11:2   [645]11:2   [646]11:2-3   [647]11:2-3
   [648]11:2-3   [649]11:2-4   [650]11:3   [651]11:3   [652]11:6
   [653]11:6-8   [654]11:6-9   [655]20:1-3   [656]21:2-4   [657]25:7
   [658]25:7   [659]25:7   [660]26:21   [661]27:3   [662]27:4-5
   [663]28:9   [664]29:11-12   [665]29:13-14   [666]29:24   [667]30:15
   [668]30:18   [669]30:21   [670]31:9   [671]32:2   [672]32:15
   [673]32:15   [674]33:6   [675]33:14   [676]33:14   [677]33:14
   [678]33:14   [679]33:17   [680]34:4   [681]34:16   [682]35:3-6
   [683]35:6-7   [684]35:7   [685]37:36   [686]39:8   [687]40:13
   [688]40:27   [689]40:27   [690]40:27   [691]40:27-28   [692]40:27-31
   [693]40:28   [694]40:28   [695]40:28-31   [696]40:29   [697]40:31
   [698]40:31   [699]41:22-23   [700]42:1   [701]42:1   [702]42:1-4
   [703]42:1-4   [704]42:4   [705]42:6   [706]43:10-12   [707]44:3
   [708]44:3   [709]44:3   [710]44:3   [711]44:3   [712]44:3
   [713]44:3-4   [714]44:3-4   [715]44:3-4   [716]44:3-5   [717]44:4
   [718]44:18-20   [719]44:19-20   [720]45:1   [721]45:1   [722]45:1-4
   [723]45:22   [724]45:22   [725]46:5-8   [726]46:8   [727]46:8
   [728]46:11   [729]48:10   [730]48:16   [731]49:4   [732]49:5-8
   [733]49:14   [734]49:14   [735]50:7-8   [736]50:7-9   [737]50:10
   [738]51:12-15   [739]52:10   [740]52:15   [741]53:1-3   [742]53:4
   [743]53:5   [744]53:10   [745]53:10-12   [746]53:11-12
   [747]53:11-12   [748]54:7-8   [749]55:1-3   [750]55:7   [751]57:5
   [752]57:9   [753]57:10   [754]57:15   [755]57:15   [756]57:15-19
   [757]57:16   [758]57:17   [759]57:17   [760]57:17   [761]57:18
   [762]57:19   [763]57:19   [764]57:20-21   [765]59:20   [766]59:21
   [767]59:21   [768]59:21   [769]59:21   [770]59:21   [771]59:21
   [772]59:21   [773]59:21   [774]60:2   [775]60:2   [776]61:1
   [777]61:1   [778]61:1   [779]61:1   [780]63:9   [781]63:10
   [782]63:10   [783]63:10   [784]63:10   [785]63:10-11   [786]63:10-11
   [787]63:10-11   [788]63:11   [789]63:14   [790]64:1   [791]64:6
   [792]64:6   [793]65:1   [794]65:4-5   [795]66:7   [796]66:13
   [797]66:24

   Jeremiah

   [798]1:5-7   [799]1:11   [800]1:11-16   [801]1:13   [802]2:22
   [803]2:22   [804]2:26   [805]3:15   [806]3:21   [807]3:25   [808]4:14
   [809]4:22   [810]4:22   [811]5:3-4   [812]5:5   [813]5:12   [814]5:13
   [815]5:30-31   [816]6:15   [817]8:2   [818]8:7   [819]8:12
   [820]10:11   [821]10:25   [822]13:1-5   [823]13:23   [824]13:23
   [825]14:1-3   [826]15:20   [827]19:13   [828]20:9   [829]23:9
   [830]23:9-33   [831]23:25   [832]23:28   [833]23:28   [834]23:28-29
   [835]23:28-29   [836]23:29   [837]23:33   [838]23:36   [839]24:7
   [840]24:7   [841]26:11   [842]28:1-4   [843]29:25-27   [844]31:3
   [845]31:3   [846]31:9   [847]31:18-20   [848]31:33   [849]31:33
   [850]31:33   [851]31:33   [852]31:33   [853]32:39   [854]32:39-40
   [855]32:39-40   [856]32:39-40   [857]32:39-40   [858]32:40
   [859]33:22   [860]36:4   [861]36:18   [862]44:4   [863]44:17
   [864]52:23

   Lamentations

   [865]3:33   [866]3:51

   Ezekiel

   [867]1   [868]1   [869]1:1   [870]4:1-3   [871]5   [872]5:12   [873]8
   [874]8:3   [875]11:19   [876]11:19   [877]11:19   [878]11:19-20
   [879]11:19-20   [880]11:24   [881]12:3-4   [882]12:4-6   [883]13:3
   [884]16:3-5   [885]16:3-5   [886]16:36-37   [887]16:41-43
   [888]16:60-63   [889]18:25   [890]23:27   [891]23:48   [892]24:19
   [893]33:31-32   [894]36:25   [895]36:25   [896]36:25   [897]36:25-27
   [898]36:25-27   [899]36:26   [900]36:26-27   [901]36:26-27
   [902]36:26-27   [903]36:26-27   [904]36:27   [905]36:27   [906]36:27
   [907]36:27   [908]36:27   [909]36:29   [910]37:14   [911]39:29
   [912]39:29   [913]41

   Daniel

   [914]1:4   [915]3:16-18   [916]4:13-17   [917]7:9-10   [918]7:10
   [919]7:15   [920]7:28   [921]8:27   [922]9:3   [923]9:18   [924]9:23
   [925]9:24   [926]9:24   [927]9:24   [928]10:9   [929]12:3   [930]12:3
   [931]12:8-9   [932]12:10   [933]12:10

   Hosea

   [934]1:2   [935]1:4   [936]2:8   [937]3:5   [938]5:13   [939]5:13
   [940]5:13   [941]5:15   [942]6:3   [943]6:3   [944]6:4   [945]6:4
   [946]6:4   [947]6:4   [948]7:3-5   [949]7:14   [950]8:12   [951]8:12
   [952]8:12   [953]11:9   [954]14:5-6   [955]14:5-6   [956]14:9
   [957]14:9   [958]14:9   [959]14:9   [960]14:9

   Joel

   [961]2:11   [962]2:14   [963]2:28   [964]2:28   [965]2:28
   [966]2:28-29   [967]2:28-32

   Amos

   [968]4:13   [969]4:13   [970]4:13   [971]5:25   [972]7:14-15

   Jonah

   [973]1:4-7   [974]1:5-6   [975]2:8

   Micah

   [976]2:7   [977]2:7   [978]2:11   [979]3:8   [980]3:8   [981]5:7
   [982]6:6-7   [983]6:6-7   [984]6:6-7   [985]6:6-7   [986]6:6-7
   [987]6:6-8   [988]6:8   [989]6:8

   Habakkuk

   [990]1:1   [991]1:11   [992]1:13   [993]1:13   [994]2:4   [995]2:4
   [996]3:11   [997]3:16

   Zephaniah

   [998]3:5   [999]3:17

   Zechariah

   [1000]1:6   [1001]3:9   [1002]3:9   [1003]4:6   [1004]4:6   [1005]4:7
   [1006]4:7   [1007]6:8   [1008]9:1   [1009]9:17   [1010]9:17
   [1011]11:17   [1012]12:8   [1013]12:10   [1014]12:10   [1015]12:10
   [1016]12:10   [1017]12:10   [1018]12:10   [1019]13:1   [1020]13:1
   [1021]13:1   [1022]13:1   [1023]13:1

   Malachi

   [1024]1:1   [1025]1:6   [1026]1:6   [1027]1:8   [1028]1:8
   [1029]1:11   [1030]1:13   [1031]1:13   [1032]1:14   [1033]3:2
   [1034]3:2-3   [1035]3:2-3   [1036]4:4   [1037]4:4-6

   Matthew

   [1038]1   [1039]1:17-19   [1040]1:18   [1041]1:20   [1042]1:21
   [1043]1:21   [1044]3:10   [1045]3:11   [1046]3:11   [1047]3:16
   [1048]3:16   [1049]3:16   [1050]3:16   [1051]3:16-17   [1052]3:17
   [1053]3:17   [1054]3:17   [1055]4:1   [1056]4:1   [1057]4:15-16
   [1058]4:16   [1059]4:16   [1060]4:23-25   [1061]5:8   [1062]5:14-15
   [1063]5:16   [1064]5:18   [1065]5:18   [1066]5:18   [1067]5:18
   [1068]5:21-22   [1069]5:27   [1070]5:28   [1071]5:44-45   [1072]5:45
   [1073]6:22-23   [1074]6:23   [1075]7:11   [1076]7:18   [1077]7:18
   [1078]7:22-23   [1079]7:22-23   [1080]7:29   [1081]7:29
   [1082]8:16-17   [1083]9:18   [1084]9:20-22   [1085]9:38   [1086]10:1
   [1087]10:1   [1088]10:5   [1089]10:8   [1090]10:16   [1091]10:18-20
   [1092]10:26   [1093]10:28   [1094]11:4-5   [1095]11:25   [1096]11:25
   [1097]11:25   [1098]11:25   [1099]11:25-26   [1100]11:27
   [1101]11:27   [1102]11:27   [1103]11:30   [1104]12   [1105]12:18
   [1106]12:24   [1107]12:28   [1108]12:28   [1109]12:28
   [1110]12:31-32   [1111]12:31-32   [1112]12:31-32   [1113]12:32
   [1114]12:33   [1115]12:33   [1116]12:34   [1117]12:44   [1118]13:5
   [1119]13:11   [1120]13:11   [1121]13:11   [1122]13:11   [1123]13:11
   [1124]13:20   [1125]13:20-21   [1126]13:21   [1127]13:22   [1128]15:9
   [1129]15:16   [1130]15:18-19   [1131]15:19   [1132]16:16
   [1133]16:17   [1134]16:18   [1135]16:18-19   [1136]16:19
   [1137]16:27   [1138]17:5   [1139]17:5   [1140]18:3   [1141]18:18
   [1142]18:19-20   [1143]18:19-20   [1144]18:20   [1145]18:20
   [1146]19:16-22   [1147]19:17   [1148]20:16   [1149]21:38-39
   [1150]21:42   [1151]22:37   [1152]22:37-39   [1153]23:37
   [1154]24:24   [1155]24:24   [1156]24:26   [1157]24:31
   [1158]25:14-30   [1159]25:29   [1160]26:39   [1161]26:42
   [1162]26:68   [1163]27:43   [1164]27:46   [1165]27:50   [1166]28:18
   [1167]28:18   [1168]28:18-20   [1169]28:18-20   [1170]28:18-20
   [1171]28:18-20   [1172]28:19   [1173]28:19   [1174]28:19
   [1175]28:19   [1176]28:19   [1177]28:19   [1178]28:19   [1179]28:19
   [1180]28:19-20   [1181]28:20   [1182]28:20   [1183]28:20
   [1184]28:20   [1185]28:20   [1186]28:20   [1187]28:20   [1188]28:20
   [1189]28:20

   Mark

   [1190]1:8   [1191]1:12   [1192]1:12   [1193]1:23-24   [1194]1:34
   [1195]3:14   [1196]3:21   [1197]3:28-29   [1198]3:29-30   [1199]5:7
   [1200]5:30-31   [1201]6:5   [1202]6:13   [1203]9:24   [1204]9:39
   [1205]12:30   [1206]13:32   [1207]13:32   [1208]14:38   [1209]16:15
   [1210]16:15   [1211]16:15   [1212]16:15-16   [1213]16:16
   [1214]16:16   [1215]16:16   [1216]16:16

   Luke

   [1217]1:4   [1218]1:4   [1219]1:4   [1220]1:4   [1221]1:17
   [1222]1:31   [1223]1:34   [1224]1:35   [1225]1:35   [1226]1:35
   [1227]1:47   [1228]1:70   [1229]1:70   [1230]2:11   [1231]2:13
   [1232]2:25-38   [1233]2:32   [1234]2:32   [1235]2:40   [1236]2:40
   [1237]2:46-47   [1238]2:52   [1239]2:52   [1240]2:52   [1241]2:52
   [1242]3:16   [1243]3:16   [1244]3:22   [1245]3:23   [1246]4:1
   [1247]4:1   [1248]4:1   [1249]4:14   [1250]4:18   [1251]4:18
   [1252]4:18-19   [1253]4:18-19   [1254]4:22   [1255]4:22   [1256]4:36
   [1257]4:40   [1258]5:17   [1259]6:19   [1260]6:43   [1261]8:13
   [1262]8:46   [1263]9:1   [1264]10:1-3   [1265]10:2   [1266]10:9
   [1267]10:9   [1268]10:9   [1269]10:17   [1270]10:19   [1271]10:23-24
   [1272]10:27   [1273]11:9-10   [1274]11:9-13   [1275]11:11-12
   [1276]11:13   [1277]11:13   [1278]11:13   [1279]11:13   [1280]11:13
   [1281]11:13   [1282]11:13   [1283]11:13   [1284]11:20   [1285]11:20
   [1286]11:24-26   [1287]11:35   [1288]11:35   [1289]12:8-10
   [1290]12:10   [1291]12:12   [1292]12:35   [1293]12:42-43
   [1294]12:50   [1295]13:3   [1296]16:8   [1297]16:27-31   [1298]16:29
   [1299]16:31   [1300]16:31   [1301]17:5   [1302]17:5   [1303]17:5
   [1304]17:10   [1305]17:17   [1306]17:17   [1307]20:36   [1308]21:15
   [1309]21:15   [1310]21:15   [1311]22:15   [1312]22:64   [1313]23:46
   [1314]23:46   [1315]24:25   [1316]24:25-27   [1317]24:26
   [1318]24:26-27   [1319]24:27   [1320]24:32   [1321]24:44
   [1322]24:44   [1323]24:44-45   [1324]24:44-45   [1325]24:45
   [1326]24:45   [1327]24:45   [1328]24:45   [1329]24:45

   John

   [1330]1:3   [1331]1:3   [1332]1:5   [1333]1:5   [1334]1:5   [1335]1:5
   [1336]1:5   [1337]1:12   [1338]1:12   [1339]1:12   [1340]1:13
   [1341]1:13   [1342]1:13   [1343]1:13   [1344]1:13   [1345]1:14
   [1346]1:14   [1347]1:14   [1348]1:14   [1349]1:14   [1350]1:14
   [1351]1:14-17   [1352]1:16   [1353]1:16   [1354]1:16   [1355]1:16
   [1356]1:17   [1357]1:17   [1358]1:17   [1359]1:17   [1360]1:18
   [1361]1:18   [1362]1:32   [1363]1:32-33   [1364]1:32-33   [1365]1:33
   [1366]1:33   [1367]1:33   [1368]1:45   [1369]2:1   [1370]2:22
   [1371]2:23   [1372]3:2   [1373]3:2   [1374]3:3   [1375]3:3
   [1376]3:3   [1377]3:3   [1378]3:3-6   [1379]3:3-8   [1380]3:4
   [1381]3:5   [1382]3:5   [1383]3:5   [1384]3:5-6   [1385]3:5-6
   [1386]3:6   [1387]3:6   [1388]3:6   [1389]3:8   [1390]3:8   [1391]3:8
   [1392]3:8   [1393]3:8   [1394]3:8   [1395]3:8   [1396]3:8   [1397]3:8
   [1398]3:11-13   [1399]3:12   [1400]3:14   [1401]3:14-15
   [1402]3:14-15   [1403]3:16   [1404]3:16   [1405]3:16   [1406]3:19
   [1407]3:19   [1408]3:19-20   [1409]3:20   [1410]3:31   [1411]3:32
   [1412]3:32   [1413]3:33   [1414]3:33   [1415]3:34   [1416]3:34
   [1417]3:34   [1418]3:34   [1419]3:34   [1420]3:34   [1421]3:34
   [1422]3:34   [1423]3:35   [1424]3:35   [1425]3:36   [1426]3:36
   [1427]4:10   [1428]4:10   [1429]4:10   [1430]4:14   [1431]4:14
   [1432]4:14   [1433]4:14   [1434]4:14   [1435]4:14   [1436]4:14
   [1437]4:14   [1438]4:14   [1439]4:14   [1440]4:24   [1441]4:24
   [1442]4:29   [1443]4:40-42   [1444]4:42   [1445]4:42   [1446]5:5-16
   [1447]5:10   [1448]5:16   [1449]5:19   [1450]5:19-20   [1451]5:20
   [1452]5:21   [1453]5:21   [1454]5:23   [1455]5:23   [1456]5:25
   [1457]5:26   [1458]5:26   [1459]5:26   [1460]5:26   [1461]5:35
   [1462]5:37   [1463]5:37   [1464]5:37-38   [1465]5:39   [1466]5:39
   [1467]5:40   [1468]5:40   [1469]5:44   [1470]6:15   [1471]6:26
   [1472]6:27   [1473]6:27   [1474]6:29   [1475]6:30   [1476]6:37
   [1477]6:44   [1478]6:44   [1479]6:45   [1480]6:45   [1481]6:45
   [1482]6:45   [1483]6:45   [1484]6:45   [1485]6:45   [1486]6:45
   [1487]6:45   [1488]6:45   [1489]6:46   [1490]6:52   [1491]6:63
   [1492]6:63   [1493]6:63   [1494]6:63   [1495]6:65   [1496]6:68
   [1497]6:70   [1498]6:70   [1499]7:17   [1500]7:37-39   [1501]7:38
   [1502]7:38-39   [1503]7:38-39   [1504]7:38-39   [1505]7:38-39
   [1506]7:39   [1507]7:39   [1508]7:46   [1509]8:9   [1510]8:21
   [1511]8:24   [1512]8:24   [1513]8:24   [1514]8:24   [1515]8:30
   [1516]8:32   [1517]8:32   [1518]8:36   [1519]8:48   [1520]8:56
   [1521]8:59   [1522]8:59   [1523]9:29   [1524]9:30-33   [1525]9:30-34
   [1526]9:38   [1527]9:39-40   [1528]9:40   [1529]9:41   [1530]10:17-18
   [1531]10:20   [1532]10:30   [1533]10:31   [1534]10:32-33
   [1535]10:34-36   [1536]10:37-38   [1537]10:39   [1538]11:51
   [1539]12:36   [1540]12:37-40   [1541]12:39   [1542]12:39
   [1543]12:40   [1544]12:40   [1545]12:40-41   [1546]12:42
   [1547]12:43   [1548]13:18   [1549]14:1   [1550]14:6   [1551]14:15-17
   [1552]14:15-17   [1553]14:16   [1554]14:16   [1555]14:16
   [1556]14:16   [1557]14:16   [1558]14:16   [1559]14:16   [1560]14:16
   [1561]14:16   [1562]14:16   [1563]14:16   [1564]14:16-17
   [1565]14:16-17   [1566]14:16-17   [1567]14:16-18   [1568]14:16-18
   [1569]14:17   [1570]14:17   [1571]14:17   [1572]14:17   [1573]14:17
   [1574]14:17   [1575]14:17   [1576]14:17   [1577]14:17   [1578]14:17
   [1579]14:17   [1580]14:18   [1581]14:19   [1582]14:20   [1583]14:24
   [1584]14:25-27   [1585]14:26   [1586]14:26   [1587]14:26
   [1588]14:26   [1589]14:26   [1590]14:26   [1591]14:26   [1592]14:26
   [1593]14:26   [1594]14:26   [1595]14:26   [1596]14:26   [1597]14:26
   [1598]14:26-28   [1599]14:27   [1600]15:1   [1601]15:1-5
   [1602]15:3-5   [1603]15:4   [1604]15:4   [1605]15:5   [1606]15:5
   [1607]15:5   [1608]15:5   [1609]15:5   [1610]15:5   [1611]15:5
   [1612]15:5   [1613]15:5   [1614]15:8   [1615]15:16   [1616]15:16
   [1617]15:26   [1618]15:26   [1619]15:26   [1620]15:26   [1621]15:26
   [1622]15:26   [1623]15:26   [1624]15:26   [1625]15:26   [1626]15:26
   [1627]15:26   [1628]15:26-27   [1629]15:26-27   [1630]16:1
   [1631]16:1   [1632]16:5-6   [1633]16:5-8   [1634]16:5-15   [1635]16:6
   [1636]16:6-7   [1637]16:6-7   [1638]16:7   [1639]16:7   [1640]16:7
   [1641]16:7   [1642]16:7   [1643]16:7   [1644]16:7   [1645]16:7-8
   [1646]16:7-8   [1647]16:7-8   [1648]16:7-11   [1649]16:7-11
   [1650]16:7-15   [1651]16:8   [1652]16:8   [1653]16:8   [1654]16:8
   [1655]16:8   [1656]16:8   [1657]16:8   [1658]16:8   [1659]16:8-9
   [1660]16:8-11   [1661]16:8-11   [1662]16:9   [1663]16:9-11
   [1664]16:10   [1665]16:13   [1666]16:13   [1667]16:13   [1668]16:13
   [1669]16:13   [1670]16:13   [1671]16:13   [1672]16:13
   [1673]16:13-14   [1674]16:13-14   [1675]16:13-15   [1676]16:13-15
   [1677]16:13-15   [1678]16:13-15   [1679]16:14   [1680]16:14
   [1681]16:14   [1682]16:14-15   [1683]17   [1684]17:2   [1685]17:3
   [1686]17:3   [1687]17:4-5   [1688]17:5   [1689]17:6   [1690]17:15
   [1691]17:17   [1692]17:17   [1693]17:17   [1694]17:17   [1695]17:17
   [1696]17:17   [1697]17:19   [1698]17:19   [1699]17:19   [1700]17:19
   [1701]17:20   [1702]17:20   [1703]17:20   [1704]17:20   [1705]20:12
   [1706]20:17   [1707]20:17   [1708]20:21-23   [1709]20:22
   [1710]20:22   [1711]20:22   [1712]20:23   [1713]20:28
   [1714]20:30-31   [1715]20:31   [1716]21:24

   Acts

   [1717]1:1   [1718]1:2   [1719]1:4   [1720]1:4   [1721]1:4   [1722]1:4
   [1723]1:4   [1724]1:4   [1725]1:4-5   [1726]1:8   [1727]1:8
   [1728]1:8   [1729]1:8   [1730]1:8   [1731]1:8   [1732]1:8   [1733]1:8
   [1734]1:8   [1735]1:8   [1736]1:8   [1737]1:9   [1738]1:9-10
   [1739]1:9-10   [1740]1:11   [1741]1:16   [1742]1:16   [1743]1:23
   [1744]1:26   [1745]2   [1746]2:1-4   [1747]2:1-4   [1748]2:3
   [1749]2:4   [1750]2:4   [1751]2:4   [1752]2:6   [1753]2:11
   [1754]2:13   [1755]2:13   [1756]2:13   [1757]2:15-21   [1758]2:17
   [1759]2:17   [1760]2:17   [1761]2:22   [1762]2:23   [1763]2:23
   [1764]2:24   [1765]2:29   [1766]2:31   [1767]2:33   [1768]2:33
   [1769]2:33   [1770]2:33   [1771]2:33   [1772]2:33   [1773]2:33
   [1774]2:33   [1775]2:33   [1776]2:33   [1777]2:33   [1778]2:33
   [1779]2:33   [1780]2:33   [1781]2:33   [1782]2:33   [1783]2:36-37
   [1784]2:37   [1785]2:37   [1786]2:37   [1787]2:37   [1788]2:37
   [1789]2:37   [1790]2:38   [1791]2:38-39   [1792]2:41   [1793]2:41
   [1794]2:41   [1795]2:42   [1796]2:47   [1797]2:47   [1798]3:7
   [1799]3:7-8   [1800]3:8   [1801]3:12   [1802]3:12   [1803]3:14
   [1804]3:14   [1805]3:15   [1806]3:16   [1807]3:21   [1808]3:21
   [1809]3:21   [1810]3:21   [1811]3:21   [1812]3:23   [1813]4
   [1814]4:8-12   [1815]4:12   [1816]4:13   [1817]4:13   [1818]4:13
   [1819]4:13   [1820]4:13   [1821]4:16   [1822]4:24   [1823]4:33
   [1824]5:3   [1825]5:3   [1826]5:3   [1827]5:4   [1828]5:4   [1829]5:4
   [1830]5:9   [1831]5:9   [1832]5:15   [1833]5:15   [1834]5:20
   [1835]5:20   [1836]5:28-32   [1837]5:32   [1838]5:32   [1839]5:32
   [1840]5:33   [1841]5:40-41   [1842]6:3-6   [1843]6:4   [1844]6:4
   [1845]6:10   [1846]6:10-14   [1847]7   [1848]7:2   [1849]7:35
   [1850]7:51   [1851]7:51   [1852]7:54   [1853]7:54-58   [1854]7:55-58
   [1855]7:56   [1856]8:5   [1857]8:6-7   [1858]8:13   [1859]8:13
   [1860]8:13   [1861]8:13   [1862]8:15   [1863]8:16   [1864]8:18-19
   [1865]8:19   [1866]8:20   [1867]8:20   [1868]8:21   [1869]8:21
   [1870]8:23   [1871]8:26   [1872]8:28-38   [1873]8:30-31   [1874]8:31
   [1875]8:31   [1876]8:34   [1877]8:35   [1878]8:36-38   [1879]9:5
   [1880]9:11   [1881]9:17   [1882]9:31   [1883]9:33-34   [1884]10:10
   [1885]10:44   [1886]10:44-46   [1887]10:45   [1888]10:45
   [1889]10:46   [1890]10:46   [1891]11:15   [1892]11:18   [1893]11:22
   [1894]11:28-30   [1895]12:9   [1896]13:1-2   [1897]13:1-2
   [1898]13:1-3   [1899]13:2   [1900]13:2   [1901]13:2   [1902]13:2
   [1903]13:2   [1904]13:2-3   [1905]13:3   [1906]13:4   [1907]13:4
   [1908]13:4   [1909]13:4   [1910]13:9   [1911]13:9-11   [1912]13:11
   [1913]13:39   [1914]13:41   [1915]13:41   [1916]13:45   [1917]13:46
   [1918]13:46   [1919]13:47   [1920]13:48   [1921]13:48   [1922]13:48
   [1923]13:48   [1924]13:48   [1925]14:3   [1926]14:11   [1927]14:15
   [1928]14:15-17   [1929]14:15-17   [1930]14:16   [1931]14:23
   [1932]14:23   [1933]14:23   [1934]14:23   [1935]14:23   [1936]14:23
   [1937]14:23   [1938]14:26   [1939]15:8-9   [1940]15:9   [1941]15:9
   [1942]16:6-10   [1943]16:10   [1944]16:14   [1945]16:14   [1946]16:14
   [1947]16:15   [1948]16:16-17   [1949]16:17   [1950]16:21
   [1951]16:30   [1952]16:30   [1953]17:18   [1954]17:23   [1955]17:23
   [1956]17:24-28   [1957]17:24-28   [1958]17:27   [1959]17:28
   [1960]17:28   [1961]17:29   [1962]18:9-10   [1963]18:10   [1964]18:13
   [1965]18:24-25   [1966]18:28   [1967]18:28   [1968]19:2   [1969]19:2
   [1970]19:3   [1971]19:6   [1972]19:6   [1973]19:6   [1974]19:12
   [1975]19:19   [1976]19:23-41   [1977]20:17   [1978]20:20
   [1979]20:20-21   [1980]20:21   [1981]20:22-23   [1982]20:26
   [1983]20:27   [1984]20:27   [1985]20:27   [1986]20:27   [1987]20:28
   [1988]20:28   [1989]20:28   [1990]20:28   [1991]20:28   [1992]20:28
   [1993]20:28   [1994]20:28   [1995]20:28   [1996]20:28   [1997]20:28
   [1998]20:32   [1999]20:32   [2000]20:32   [2001]20:32   [2002]21:8
   [2003]21:9   [2004]21:10-11   [2005]22:20   [2006]22:22-23
   [2007]22:22-23   [2008]24:14   [2009]24:25   [2010]26:16-18
   [2011]26:17-18   [2012]26:17-18   [2013]26:18   [2014]26:18
   [2015]26:18   [2016]26:18   [2017]26:18   [2018]26:18   [2019]26:22
   [2020]26:22-23   [2021]26:24   [2022]26:24-25   [2023]26:27
   [2024]28:23   [2025]28:25-26   [2026]28:25-27   [2027]28:26-27

   Romans

   [2028]1   [2029]1   [2030]1:3   [2031]1:3   [2032]1:3   [2033]1:4
   [2034]1:4   [2035]1:4   [2036]1:5   [2037]1:7   [2038]1:9
   [2039]1:16   [2040]1:16   [2041]1:16   [2042]1:16   [2043]1:16
   [2044]1:16   [2045]1:17   [2046]1:17   [2047]1:17   [2048]1:18
   [2049]1:18   [2050]1:19   [2051]1:19   [2052]1:19   [2053]1:19-21
   [2054]1:19-21   [2055]1:19-21   [2056]1:20   [2057]1:20
   [2058]1:20-21   [2059]1:20-21   [2060]1:21-25   [2061]1:23
   [2062]1:24   [2063]1:25   [2064]1:26   [2065]1:26   [2066]1:28
   [2067]1:28   [2068]1:28   [2069]1:28-32   [2070]1:31   [2071]1:32
   [2072]2:14-15   [2073]2:14-15   [2074]2:14-15   [2075]2:14-15
   [2076]2:14-15   [2077]2:14-15   [2078]2:14-15   [2079]2:14-15
   [2080]2:14-15   [2081]2:14-15   [2082]2:23-24   [2083]3:2   [2084]3:4
   [2085]3:10-18   [2086]3:10-19   [2087]3:11   [2088]3:12-15
   [2089]3:19   [2090]3:19   [2091]3:19-20   [2092]3:20   [2093]3:24
   [2094]3:24-26   [2095]3:25   [2096]3:25   [2097]3:25   [2098]3:28
   [2099]3:31   [2100]4   [2101]4:3   [2102]4:4   [2103]4:16
   [2104]4:19   [2105]4:19-21   [2106]4:19-21   [2107]5:2   [2108]5:2
   [2109]5:2-5   [2110]5:5   [2111]5:5   [2112]5:5   [2113]5:5
   [2114]5:5   [2115]5:6   [2116]5:6   [2117]5:6-10   [2118]5:10-11
   [2119]5:11   [2120]5:12   [2121]5:12   [2122]5:12   [2123]5:15
   [2124]5:15   [2125]5:15-18   [2126]5:17-21   [2127]5:19   [2128]5:20
   [2129]6:1   [2130]6:1   [2131]6:1-2   [2132]6:3   [2133]6:3-4
   [2134]6:3-6   [2135]6:3-7   [2136]6:4   [2137]6:5   [2138]6:6
   [2139]6:6   [2140]6:6   [2141]6:6   [2142]6:6   [2143]6:6   [2144]6:6
   [2145]6:11   [2146]6:12   [2147]6:12   [2148]6:12   [2149]6:12-14
   [2150]6:13   [2151]6:14   [2152]6:14   [2153]6:17   [2154]6:17
   [2155]6:17   [2156]6:17   [2157]6:17   [2158]6:19   [2159]6:19
   [2160]6:19   [2161]6:19   [2162]6:21   [2163]6:22   [2164]6:23
   [2165]6:23   [2166]7   [2167]7:7   [2168]7:7   [2169]7:7
   [2170]7:7-9   [2171]7:7-9   [2172]7:8   [2173]7:9   [2174]7:9
   [2175]7:10   [2176]7:12   [2177]7:12-13   [2178]7:18   [2179]7:19-20
   [2180]7:20-22   [2181]7:23   [2182]7:24   [2183]7:24   [2184]7:25
   [2185]8   [2186]8:1   [2187]8:1   [2188]8:1   [2189]8:1   [2190]8:1
   [2191]8:2   [2192]8:3   [2193]8:3-4   [2194]8:3-4   [2195]8:4
   [2196]8:4   [2197]8:4   [2198]8:5   [2199]8:5   [2200]8:5-6
   [2201]8:6   [2202]8:6   [2203]8:7   [2204]8:7   [2205]8:7   [2206]8:7
   [2207]8:7   [2208]8:7-9   [2209]8:8   [2210]8:8   [2211]8:9
   [2212]8:9   [2213]8:9   [2214]8:9   [2215]8:9   [2216]8:9   [2217]8:9
   [2218]8:9   [2219]8:9   [2220]8:9   [2221]8:9-10   [2222]8:9-11
   [2223]8:9-14   [2224]8:10   [2225]8:10   [2226]8:10-11   [2227]8:11
   [2228]8:11   [2229]8:11   [2230]8:11   [2231]8:11   [2232]8:11
   [2233]8:11   [2234]8:11   [2235]8:11   [2236]8:11   [2237]8:11
   [2238]8:11   [2239]8:12-13   [2240]8:13   [2241]8:13   [2242]8:13
   [2243]8:13   [2244]8:14-15   [2245]8:14-17   [2246]8:15   [2247]8:15
   [2248]8:15   [2249]8:15   [2250]8:15   [2251]8:15   [2252]8:15
   [2253]8:15   [2254]8:15   [2255]8:15   [2256]8:16   [2257]8:16
   [2258]8:16   [2259]8:16   [2260]8:16   [2261]8:16-17   [2262]8:17
   [2263]8:20-21   [2264]8:23   [2265]8:23   [2266]8:23   [2267]8:23
   [2268]8:23   [2269]8:26   [2270]8:26   [2271]8:26   [2272]8:26
   [2273]8:26   [2274]8:26   [2275]8:26   [2276]8:26   [2277]8:26-27
   [2278]8:26-27   [2279]8:26-27   [2280]8:27   [2281]8:27   [2282]8:27
   [2283]8:27   [2284]8:28-30   [2285]8:28-34   [2286]8:28-39
   [2287]8:29   [2288]8:29   [2289]8:29   [2290]8:29-30   [2291]8:30
   [2292]8:34   [2293]9:5   [2294]9:11   [2295]9:15-16   [2296]9:19
   [2297]9:31-32   [2298]9:32   [2299]10:2   [2300]10:3   [2301]10:3-4
   [2302]10:3-4   [2303]10:3-4   [2304]10:4   [2305]10:4   [2306]10:4
   [2307]10:5   [2308]10:6-9   [2309]10:10   [2310]10:13
   [2311]10:13-15   [2312]10:14   [2313]10:14-15   [2314]10:14-15
   [2315]10:14-18   [2316]10:15   [2317]10:17   [2318]10:17
   [2319]10:17   [2320]10:17   [2321]10:17   [2322]10:18   [2323]11:2
   [2324]11:5   [2325]11:5   [2326]11:6   [2327]11:6   [2328]11:7
   [2329]11:7   [2330]11:7-10   [2331]11:8   [2332]11:16-24
   [2333]11:18   [2334]11:20   [2335]11:28   [2336]11:33   [2337]11:33
   [2338]11:34   [2339]11:36   [2340]11:36   [2341]12:1   [2342]12:1
   [2343]12:2   [2344]12:2   [2345]12:2   [2346]12:2   [2347]12:2
   [2348]12:2   [2349]12:2   [2350]12:2   [2351]12:2   [2352]12:2
   [2353]12:2   [2354]12:3   [2355]12:4-8   [2356]12:6   [2357]12:6
   [2358]12:6   [2359]12:6   [2360]12:6   [2361]12:6   [2362]12:6-8
   [2363]12:8   [2364]12:8   [2365]13:13-14   [2366]14:1   [2367]14:3
   [2368]14:7-8   [2369]14:7-9   [2370]14:17   [2371]14:17   [2372]15:8
   [2373]15:8   [2374]15:8   [2375]15:8   [2376]15:13   [2377]15:14
   [2378]15:15   [2379]15:16   [2380]15:19   [2381]15:30   [2382]15:33
   [2383]16:5   [2384]16:20   [2385]16:20   [2386]16:25   [2387]16:25-26
   [2388]16:25-26

   1 Corinthians

   [2389]1:3   [2390]1:5   [2391]1:5   [2392]1:5   [2393]1:5-7
   [2394]1:7   [2395]1:11   [2396]1:11-12   [2397]1:17-20
   [2398]1:17-31   [2399]1:18   [2400]1:18   [2401]1:18   [2402]1:18
   [2403]1:21   [2404]1:21   [2405]1:22-23   [2406]1:23   [2407]1:23
   [2408]1:23   [2409]1:23-24   [2410]1:23-24   [2411]1:25   [2412]1:25
   [2413]1:26   [2414]1:26   [2415]1:26-28   [2416]1:30   [2417]1:30-31
   [2418]2:1-8   [2419]2:2   [2420]2:2   [2421]2:2   [2422]2:4
   [2423]2:4   [2424]2:4-5   [2425]2:4-5   [2426]2:4-5   [2427]2:4-5
   [2428]2:4-7   [2429]2:7   [2430]2:7   [2431]2:7   [2432]2:9
   [2433]2:9   [2434]2:9   [2435]2:9   [2436]2:9-10   [2437]2:9-10
   [2438]2:9-10   [2439]2:10   [2440]2:10   [2441]2:10   [2442]2:10-11
   [2443]2:11   [2444]2:11   [2445]2:11   [2446]2:11   [2447]2:11
   [2448]2:11   [2449]2:11   [2450]2:11-12   [2451]2:11-12   [2452]2:12
   [2453]2:12   [2454]2:12   [2455]2:12   [2456]2:12   [2457]2:12
   [2458]2:13   [2459]2:13   [2460]2:13-14   [2461]2:13-15   [2462]2:14
   [2463]2:14   [2464]2:14   [2465]2:14   [2466]2:14   [2467]2:14
   [2468]2:14   [2469]2:14   [2470]2:14   [2471]2:14   [2472]2:14
   [2473]2:14   [2474]2:15   [2475]2:16   [2476]2:16   [2477]3:7
   [2478]3:11   [2479]3:11   [2480]3:12-13   [2481]3:16   [2482]3:16
   [2483]3:16   [2484]3:16-17   [2485]3:16-17   [2486]3:16-17
   [2487]3:16-17   [2488]3:18   [2489]3:18   [2490]4:7   [2491]4:7
   [2492]4:7   [2493]4:7   [2494]4:7   [2495]4:7   [2496]4:15
   [2497]4:15   [2498]4:15   [2499]5:3-5   [2500]6:9-11   [2501]6:9-11
   [2502]6:9-11   [2503]6:9-11   [2504]6:11   [2505]6:11   [2506]6:11
   [2507]6:12   [2508]6:15   [2509]6:15   [2510]6:15-19   [2511]6:15-20
   [2512]6:17   [2513]6:17   [2514]6:18   [2515]6:18-19   [2516]6:19
   [2517]6:19   [2518]6:19   [2519]6:19-20   [2520]7   [2521]7:1
   [2522]7:7   [2523]7:16   [2524]8:1   [2525]8:1   [2526]8:2
   [2527]10:2   [2528]10:6-11   [2529]10:16-17   [2530]10:20
   [2531]10:20   [2532]10:23   [2533]11:3   [2534]11:14   [2535]11:17-34
   [2536]11:19   [2537]12   [2538]12   [2539]12   [2540]12:1
   [2541]12:1   [2542]12:1   [2543]12:1   [2544]12:1-10   [2545]12:2
   [2546]12:3   [2547]12:3   [2548]12:3   [2549]12:3   [2550]12:4
   [2551]12:4   [2552]12:4   [2553]12:4   [2554]12:4   [2555]12:4
   [2556]12:4-6   [2557]12:4-11   [2558]12:5   [2559]12:5   [2560]12:5
   [2561]12:5   [2562]12:6   [2563]12:6   [2564]12:6   [2565]12:6
   [2566]12:6   [2567]12:6-8   [2568]12:7   [2569]12:7   [2570]12:7
   [2571]12:7   [2572]12:7   [2573]12:7   [2574]12:7-11   [2575]12:7-11
   [2576]12:7-11   [2577]12:8   [2578]12:8   [2579]12:8   [2580]12:8-10
   [2581]12:8-10   [2582]12:9   [2583]12:9   [2584]12:10   [2585]12:10
   [2586]12:11   [2587]12:11   [2588]12:11   [2589]12:11   [2590]12:11
   [2591]12:11   [2592]12:12   [2593]12:12   [2594]12:12
   [2595]12:12-13   [2596]12:12-20   [2597]12:13   [2598]12:15-25
   [2599]12:28   [2600]12:28   [2601]12:28   [2602]12:28   [2603]12:28
   [2604]12:28   [2605]12:28   [2606]12:28   [2607]12:28   [2608]12:28
   [2609]12:28-29   [2610]12:30   [2611]12:31   [2612]12:31
   [2613]12:31   [2614]12:31   [2615]12:31   [2616]12:31   [2617]13:2
   [2618]13:2   [2619]13:2   [2620]13:2   [2621]13:3   [2622]13:7
   [2623]13:8   [2624]13:8   [2625]14   [2626]14   [2627]14:1
   [2628]14:1   [2629]14:1   [2630]14:1-27   [2631]14:1-27   [2632]14:2
   [2633]14:2   [2634]14:6-11   [2635]14:14   [2636]14:17   [2637]14:18
   [2638]14:22   [2639]14:22   [2640]14:22   [2641]14:23
   [2642]14:23-24   [2643]14:24-25   [2644]14:24-25   [2645]14:24-25
   [2646]14:24-25   [2647]14:24-25   [2648]14:24-25   [2649]14:24-25
   [2650]14:29   [2651]14:29-33   [2652]14:29-33   [2653]14:30
   [2654]14:30   [2655]14:31   [2656]14:31-32   [2657]14:32
   [2658]14:33   [2659]14:36-37   [2660]14:37   [2661]14:39   [2662]15:3
   [2663]15:3-4   [2664]15:3-4   [2665]15:10   [2666]15:10   [2667]15:10
   [2668]15:10   [2669]15:20   [2670]15:23   [2671]15:44   [2672]15:45
   [2673]15:45   [2674]16:13   [2675]16:23

   2 Corinthians

   [2676]1:4   [2677]1:20   [2678]1:21   [2679]1:21   [2680]1:21
   [2681]1:21   [2682]1:21   [2683]1:21-22   [2684]1:21-22
   [2685]1:21-22   [2686]1:22   [2687]1:22   [2688]1:22   [2689]1:22
   [2690]1:22   [2691]1:22   [2692]2:16   [2693]3   [2694]3
   [2695]3:4-5   [2696]3:5   [2697]3:5   [2698]3:6   [2699]3:6
   [2700]3:6   [2701]3:6   [2702]3:7-8   [2703]3:8   [2704]3:8
   [2705]3:8   [2706]3:8   [2707]3:8   [2708]3:13-14   [2709]3:13-18
   [2710]3:13-18   [2711]3:16-18   [2712]3:17   [2713]3:17   [2714]3:17
   [2715]3:17-18   [2716]3:17-18   [2717]3:17-18   [2718]3:18
   [2719]3:18   [2720]3:18   [2721]3:18   [2722]3:18   [2723]3:18
   [2724]3:18   [2725]3:18   [2726]3:18   [2727]3:18   [2728]3:18
   [2729]3:18   [2730]3:18   [2731]3:18   [2732]3:18   [2733]4:3-4
   [2734]4:3-4   [2735]4:4   [2736]4:4   [2737]4:4   [2738]4:4
   [2739]4:4   [2740]4:4   [2741]4:4   [2742]4:4   [2743]4:4   [2744]4:4
   [2745]4:4   [2746]4:4   [2747]4:6   [2748]4:6   [2749]4:6   [2750]4:6
   [2751]4:6   [2752]4:6   [2753]4:6   [2754]4:6   [2755]4:6   [2756]4:6
   [2757]4:6   [2758]4:6   [2759]4:6   [2760]4:6   [2761]4:6   [2762]4:6
   [2763]4:6   [2764]4:7   [2765]4:7   [2766]4:7   [2767]4:10
   [2768]4:14   [2769]4:16   [2770]4:16   [2771]4:16-18   [2772]4:17
   [2773]5:5   [2774]5:5   [2775]5:5   [2776]5:5   [2777]5:14
   [2778]5:14   [2779]5:15   [2780]5:16   [2781]5:16   [2782]5:16
   [2783]5:17   [2784]5:17   [2785]5:17   [2786]5:17   [2787]5:17
   [2788]5:17   [2789]5:18-20   [2790]5:18-20   [2791]5:18-20
   [2792]5:18-21   [2793]5:18-21   [2794]5:18-21   [2795]5:21
   [2796]5:21   [2797]6:1   [2798]6:1   [2799]6:1   [2800]6:11
   [2801]6:16   [2802]6:16   [2803]6:16   [2804]6:16-18   [2805]6:18
   [2806]7:1   [2807]7:1   [2808]7:1   [2809]7:1   [2810]7:1   [2811]7:1
   [2812]7:10   [2813]8:7   [2814]8:7   [2815]8:7   [2816]8:7
   [2817]8:10   [2818]9:8   [2819]9:8   [2820]10:3-6   [2821]10:4-5
   [2822]10:4-5   [2823]10:4-5   [2824]10:4-5   [2825]10:6   [2826]10:8
   [2827]10:16   [2828]11:3   [2829]11:4   [2830]11:28   [2831]12:1
   [2832]12:7   [2833]12:9   [2834]12:9   [2835]12:9   [2836]12:9
   [2837]12:16   [2838]13:5   [2839]13:5   [2840]13:11   [2841]13:11
   [2842]13:14

   Galatians

   [2843]1:1   [2844]1:1   [2845]1:8   [2846]1:8   [2847]1:12
   [2848]1:15-16   [2849]2:2   [2850]2:7-9   [2851]2:9   [2852]2:16
   [2853]2:17   [2854]2:20   [2855]2:20   [2856]2:20   [2857]2:20
   [2858]2:20   [2859]2:20   [2860]2:20   [2861]2:20   [2862]2:20
   [2863]2:20   [2864]3:1   [2865]3:1   [2866]3:1   [2867]3:1
   [2868]3:2   [2869]3:2   [2870]3:2   [2871]3:2   [2872]3:2   [2873]3:2
   [2874]3:5   [2875]3:13   [2876]3:13-14   [2877]3:19   [2878]3:19
   [2879]3:22   [2880]4:4   [2881]4:4   [2882]4:4   [2883]4:4
   [2884]4:4   [2885]4:6   [2886]4:6   [2887]4:6   [2888]4:6   [2889]4:6
   [2890]4:6   [2891]4:6   [2892]4:6   [2893]4:6   [2894]4:8
   [2895]4:19   [2896]4:22-24   [2897]4:29   [2898]5:5   [2899]5:6
   [2900]5:16   [2901]5:16   [2902]5:16-17   [2903]5:16-25   [2904]5:17
   [2905]5:17   [2906]5:17   [2907]5:17   [2908]5:17   [2909]5:17
   [2910]5:18   [2911]5:19-21   [2912]5:19-24   [2913]5:22   [2914]5:22
   [2915]5:22-23   [2916]5:22-23   [2917]5:24   [2918]5:24   [2919]5:24
   [2920]5:24   [2921]5:24   [2922]6:1   [2923]6:10   [2924]6:14
   [2925]6:14   [2926]6:14   [2927]6:15   [2928]6:15

   Ephesians

   [2929]1   [2930]1:3-4   [2931]1:3-6   [2932]1:3-6   [2933]1:3-12
   [2934]1:4   [2935]1:4   [2936]1:4   [2937]1:4-12   [2938]1:4-12
   [2939]1:5-6   [2940]1:5-6   [2941]1:5-6   [2942]1:6   [2943]1:6
   [2944]1:8-9   [2945]1:10   [2946]1:10   [2947]1:11   [2948]1:11
   [2949]1:12   [2950]1:13   [2951]1:13   [2952]1:14   [2953]1:14
   [2954]1:14   [2955]1:14   [2956]1:15-20   [2957]1:16-19
   [2958]1:16-19   [2959]1:17   [2960]1:17   [2961]1:17   [2962]1:17
   [2963]1:17   [2964]1:17-18   [2965]1:17-18   [2966]1:17-18
   [2967]1:17-18   [2968]1:17-18   [2969]1:17-18   [2970]1:17-19
   [2971]1:17-19   [2972]1:17-19   [2973]1:17-19   [2974]1:17-20
   [2975]1:18   [2976]1:18   [2977]1:18   [2978]1:18   [2979]1:18
   [2980]1:18-19   [2981]1:18-20   [2982]1:19   [2983]1:19-20
   [2984]1:19-20   [2985]1:21   [2986]1:22-23   [2987]1:22-23
   [2988]2:1   [2989]2:1   [2990]2:1   [2991]2:1-3   [2992]2:1-3
   [2993]2:2   [2994]2:3   [2995]2:3   [2996]2:3   [2997]2:3   [2998]2:3
   [2999]2:5   [3000]2:5   [3001]2:5   [3002]2:5   [3003]2:5   [3004]2:5
   [3005]2:8   [3006]2:8   [3007]2:8   [3008]2:8-9   [3009]2:8-10
   [3010]2:9-10   [3011]2:10   [3012]2:10   [3013]2:10   [3014]2:10
   [3015]2:10   [3016]2:10   [3017]2:10   [3018]2:10   [3019]2:10
   [3020]2:11-13   [3021]2:14   [3022]2:14-17   [3023]2:16   [3024]2:17
   [3025]2:18   [3026]2:18   [3027]2:18   [3028]2:18   [3029]2:18
   [3030]2:20   [3031]2:20   [3032]2:20   [3033]2:20   [3034]2:20
   [3035]3:2   [3036]3:3   [3037]3:3-6   [3038]3:4   [3039]3:5
   [3040]3:5-11   [3041]3:7   [3042]3:7-11   [3043]3:8   [3044]3:8
   [3045]3:8-9   [3046]3:8-10   [3047]3:8-10   [3048]3:8-11   [3049]3:9
   [3050]3:9   [3051]3:9-10   [3052]3:10   [3053]3:14-19   [3054]3:14-19
   [3055]3:15-19   [3056]3:16   [3057]3:16   [3058]3:16   [3059]3:16
   [3060]3:16-17   [3061]3:16-19   [3062]3:17   [3063]3:17   [3064]3:18
   [3065]3:19   [3066]4:7   [3067]4:7   [3068]4:7   [3069]4:7
   [3070]4:7   [3071]4:7   [3072]4:7   [3073]4:7   [3074]4:7   [3075]4:7
   [3076]4:7   [3077]4:7   [3078]4:7   [3079]4:7   [3080]4:7-8
   [3081]4:7-8   [3082]4:7-16   [3083]4:7-16   [3084]4:8   [3085]4:8
   [3086]4:8   [3087]4:8   [3088]4:8   [3089]4:8   [3090]4:8   [3091]4:8
   [3092]4:8   [3093]4:8   [3094]4:9   [3095]4:10   [3096]4:10
   [3097]4:10   [3098]4:10   [3099]4:11   [3100]4:11   [3101]4:11
   [3102]4:11   [3103]4:11   [3104]4:11   [3105]4:11   [3106]4:11
   [3107]4:11   [3108]4:11   [3109]4:11-13   [3110]4:11-13
   [3111]4:11-13   [3112]4:11-15   [3113]4:11-16   [3114]4:12
   [3115]4:12   [3116]4:12   [3117]4:12   [3118]4:12   [3119]4:12-15
   [3120]4:13   [3121]4:13   [3122]4:13   [3123]4:14   [3124]4:14
   [3125]4:14   [3126]4:14   [3127]4:14   [3128]4:14   [3129]4:15
   [3130]4:15-16   [3131]4:15-16   [3132]4:15-16   [3133]4:15-16
   [3134]4:15-16   [3135]4:15-16   [3136]4:15-16   [3137]4:16
   [3138]4:16   [3139]4:16   [3140]4:17-18   [3141]4:17-18   [3142]4:18
   [3143]4:18   [3144]4:18   [3145]4:18   [3146]4:18   [3147]4:18
   [3148]4:18-19   [3149]4:19   [3150]4:19   [3151]4:20-24   [3152]4:22
   [3153]4:22   [3154]4:22-24   [3155]4:22-24   [3156]4:22-24
   [3157]4:22-24   [3158]4:22-24   [3159]4:22-24   [3160]4:22-24
   [3161]4:23   [3162]4:23   [3163]4:23   [3164]4:23-24   [3165]4:23-24
   [3166]4:23-24   [3167]4:23-24   [3168]4:23-24   [3169]4:23-24
   [3170]4:23-25   [3171]4:24   [3172]4:24   [3173]4:24   [3174]4:24
   [3175]4:24   [3176]4:24   [3177]4:24   [3178]4:24   [3179]4:29-30
   [3180]4:30   [3181]4:30   [3182]4:30   [3183]4:30   [3184]4:30
   [3185]5:2   [3186]5:2   [3187]5:2   [3188]5:8   [3189]5:8   [3190]5:8
   [3191]5:8   [3192]5:8   [3193]5:8   [3194]5:8   [3195]5:8-12
   [3196]5:9   [3197]5:9   [3198]5:9   [3199]5:11   [3200]5:11
   [3201]5:13   [3202]5:25-26   [3203]5:25-26   [3204]5:25-26
   [3205]5:25-26   [3206]5:25-27   [3207]5:25-27   [3208]5:25-27
   [3209]5:26-27   [3210]5:27   [3211]5:30   [3212]5:30   [3213]6:10
   [3214]6:10   [3215]6:14   [3216]6:18   [3217]6:18   [3218]6:18
   [3219]6:18   [3220]6:19   [3221]6:19   [3222]6:19   [3223]6:19
   [3224]6:19   [3225]6:24

   Philippians

   [3226]1:1   [3227]1:1   [3228]1:6   [3229]1:6   [3230]1:9   [3231]1:9
   [3232]1:10   [3233]1:11   [3234]1:11   [3235]1:19   [3236]1:19
   [3237]1:19   [3238]1:19   [3239]1:19   [3240]1:29   [3241]1:29
   [3242]1:29   [3243]1:29   [3244]2:5-8   [3245]2:5-8   [3246]2:6-7
   [3247]2:6-8   [3248]2:6-8   [3249]2:6-11   [3250]2:8   [3251]2:9-10
   [3252]2:9-11   [3253]2:9-11   [3254]2:12   [3255]2:13   [3256]2:13
   [3257]2:13   [3258]2:13   [3259]2:13   [3260]2:13   [3261]2:13
   [3262]2:13   [3263]2:13   [3264]3:3   [3265]3:10   [3266]3:10
   [3267]3:10   [3268]3:12-14   [3269]3:13-14   [3270]3:18-19
   [3271]3:19   [3272]3:19   [3273]3:20-21   [3274]3:21   [3275]3:21
   [3276]4:6   [3277]4:6   [3278]4:6   [3279]4:6   [3280]4:6   [3281]4:7
   [3282]4:8   [3283]4:9   [3284]4:13   [3285]4:13

   Colossians

   [3286]1:6   [3287]1:6   [3288]1:6   [3289]1:8   [3290]1:9   [3291]1:9
   [3292]1:9   [3293]1:9   [3294]1:9   [3295]1:10   [3296]1:10
   [3297]1:10-11   [3298]1:11   [3299]1:12   [3300]1:12   [3301]1:12
   [3302]1:12   [3303]1:13   [3304]1:13   [3305]1:13   [3306]1:13
   [3307]1:13   [3308]1:15   [3309]1:15   [3310]1:16   [3311]1:17
   [3312]1:17   [3313]1:17   [3314]1:18   [3315]1:18   [3316]1:18-19
   [3317]1:19   [3318]1:19   [3319]1:19   [3320]1:21   [3321]1:21
   [3322]1:21   [3323]1:24   [3324]1:25-28   [3325]1:28   [3326]2:1-2
   [3327]2:1-2   [3328]2:1-2   [3329]2:2   [3330]2:2   [3331]2:2
   [3332]2:2   [3333]2:2   [3334]2:2   [3335]2:2   [3336]2:2   [3337]2:2
   [3338]2:2   [3339]2:9   [3340]2:11   [3341]2:11   [3342]2:11
   [3343]2:11   [3344]2:11   [3345]2:12-13   [3346]2:12-13
   [3347]2:12-14   [3348]2:13   [3349]2:15   [3350]2:18   [3351]2:18-23
   [3352]2:19   [3353]2:19   [3354]2:19   [3355]2:19   [3356]2:19
   [3357]2:19   [3358]2:19   [3359]2:20   [3360]3:1-2   [3361]3:1-2
   [3362]3:1-4   [3363]3:1-5   [3364]3:1-5   [3365]3:2   [3366]3:2
   [3367]3:3   [3368]3:3   [3369]3:3   [3370]3:3   [3371]3:3   [3372]3:3
   [3373]3:3-4   [3374]3:3-4   [3375]3:4   [3376]3:4   [3377]3:5
   [3378]3:5   [3379]3:5   [3380]3:7-11   [3381]3:10   [3382]3:10
   [3383]3:10   [3384]3:10   [3385]3:10   [3386]3:10   [3387]3:10
   [3388]3:10   [3389]3:10   [3390]3:10   [3391]3:10   [3392]3:10
   [3393]3:10   [3394]3:10   [3395]3:11   [3396]3:12-13   [3397]3:12-13
   [3398]3:16   [3399]4:2-4   [3400]4:3   [3401]4:3   [3402]4:3
   [3403]4:3

   1 Thessalonians

   [3404]1:1   [3405]1:5   [3406]1:6   [3407]1:10   [3408]2:13
   [3409]2:13   [3410]2:13   [3411]2:13   [3412]2:13   [3413]2:14-16
   [3414]3:12-13   [3415]4:1-3   [3416]4:3   [3417]4:3   [3418]4:7
   [3419]4:9   [3420]5   [3421]5   [3422]5:5   [3423]5:12   [3424]5:21
   [3425]5:23   [3426]5:23   [3427]5:23   [3428]5:23   [3429]5:23
   [3430]5:23   [3431]5:23   [3432]5:23   [3433]5:23   [3434]5:24

   2 Thessalonians

   [3435]1:3   [3436]1:9   [3437]1:11   [3438]1:11   [3439]1:11
   [3440]1:12   [3441]2:1-12   [3442]2:2   [3443]2:7   [3444]2:11-12
   [3445]2:11-12   [3446]2:13   [3447]2:13   [3448]2:13   [3449]2:13
   [3450]2:13   [3451]2:13   [3452]3:2

   1 Timothy

   [3453]1:3   [3454]1:12   [3455]1:12   [3456]1:15   [3457]1:20
   [3458]2:1   [3459]2:4   [3460]2:14   [3461]3:1-2   [3462]3:8
   [3463]3:13   [3464]3:15   [3465]3:15   [3466]3:16   [3467]3:16
   [3468]3:16   [3469]3:16   [3470]3:16   [3471]4:1   [3472]4:1-3
   [3473]4:2   [3474]4:8   [3475]4:8   [3476]4:10   [3477]4:13
   [3478]4:14   [3479]4:14   [3480]4:16   [3481]5:6   [3482]5:17
   [3483]5:17   [3484]5:20   [3485]6:3   [3486]6:5   [3487]6:11
   [3488]6:17   [3489]6:20   [3490]6:20

   2 Timothy

   [3491]1:6   [3492]1:6   [3493]1:6   [3494]1:6   [3495]1:7   [3496]1:7
   [3497]1:14   [3498]1:14   [3499]1:14   [3500]2:1   [3501]2:7
   [3502]2:7   [3503]2:7   [3504]2:10   [3505]2:15   [3506]2:19
   [3507]2:19   [3508]2:19   [3509]2:20-21   [3510]2:21   [3511]2:21
   [3512]2:22   [3513]2:25   [3514]2:25   [3515]3:1-5   [3516]3:7
   [3517]3:8   [3518]3:14-17   [3519]3:14-17   [3520]3:14-17
   [3521]3:15   [3522]3:15   [3523]3:15-17   [3524]3:15-17   [3525]3:16
   [3526]3:16   [3527]3:16   [3528]3:16   [3529]3:16   [3530]3:16-17
   [3531]3:17   [3532]4:1-3   [3533]4:2   [3534]4:2   [3535]4:3-4
   [3536]4:5   [3537]4:5   [3538]4:5   [3539]4:5

   Titus

   [3540]1:1   [3541]1:1   [3542]1:1   [3543]1:1   [3544]1:1   [3545]1:1
   [3546]1:1   [3547]1:2   [3548]1:5   [3549]1:5   [3550]1:5
   [3551]1:5-9   [3552]1:9   [3553]1:9   [3554]1:11   [3555]1:13
   [3556]1:15   [3557]1:15   [3558]1:15   [3559]1:15   [3560]1:16
   [3561]1:16   [3562]2:7-8   [3563]2:11   [3564]2:11-12   [3565]2:11-12
   [3566]2:11-12   [3567]2:11-12   [3568]2:11-12   [3569]2:11-12
   [3570]2:11-12   [3571]2:12   [3572]2:12   [3573]2:14   [3574]2:14
   [3575]2:14   [3576]2:14   [3577]2:14   [3578]2:14   [3579]3:3-4
   [3580]3:3-5   [3581]3:3-5   [3582]3:4-5   [3583]3:4-6   [3584]3:4-6
   [3585]3:4-6   [3586]3:4-7   [3587]3:4-7   [3588]3:5   [3589]3:5
   [3590]3:5   [3591]3:5   [3592]3:5   [3593]3:5   [3594]3:5   [3595]3:5
   [3596]3:5   [3597]3:5-6   [3598]3:6   [3599]3:6   [3600]3:6
   [3601]3:8   [3602]3:10   [3603]3:12

   Philemon

   [3604]1:10

   Hebrews

   [3605]1   [3606]1:1   [3607]1:1   [3608]1:1   [3609]1:1   [3610]1:1-2
   [3611]1:1-2   [3612]1:1-2   [3613]1:1-3   [3614]1:2   [3615]1:2
   [3616]1:3   [3617]1:3   [3618]1:3   [3619]1:3   [3620]1:3   [3621]1:3
   [3622]1:7   [3623]1:8-9   [3624]1:8-9   [3625]1:9   [3626]1:9
   [3627]2:3   [3628]2:3-4   [3629]2:4   [3630]2:4   [3631]2:4
   [3632]2:4   [3633]2:4   [3634]2:4   [3635]2:4   [3636]2:4
   [3637]2:11   [3638]2:13   [3639]2:14   [3640]2:14   [3641]2:14
   [3642]2:14   [3643]2:14   [3644]2:14-15   [3645]2:15   [3646]2:16
   [3647]2:16   [3648]2:16   [3649]2:16   [3650]2:16   [3651]3:5
   [3652]3:7   [3653]3:12-13   [3654]3:14   [3655]4:1   [3656]4:2
   [3657]4:2   [3658]4:7   [3659]4:12   [3660]4:14   [3661]4:14-16
   [3662]4:15-16   [3663]4:15-16   [3664]4:16   [3665]4:16   [3666]4:16
   [3667]4:16   [3668]5:1   [3669]5:2   [3670]5:2   [3671]5:5
   [3672]5:7   [3673]5:7   [3674]5:7   [3675]5:7   [3676]5:7
   [3677]5:7-8   [3678]5:8   [3679]5:11   [3680]5:11-12   [3681]5:14
   [3682]5:14   [3683]6   [3684]6:1   [3685]6:1-6   [3686]6:4
   [3687]6:4   [3688]6:4   [3689]6:4   [3690]6:4   [3691]6:4-5
   [3692]6:4-6   [3693]6:4-6   [3694]6:7   [3695]6:10   [3696]6:11
   [3697]6:11   [3698]7:6   [3699]7:16   [3700]7:20   [3701]7:21
   [3702]7:25-26   [3703]7:25-26   [3704]7:25-27   [3705]7:26
   [3706]8:10   [3707]9:9-14   [3708]9:12-14   [3709]9:13
   [3710]9:13-14   [3711]9:13-14   [3712]9:13-14   [3713]9:14
   [3714]9:14   [3715]9:14   [3716]9:14   [3717]9:14   [3718]9:14
   [3719]9:14   [3720]9:14   [3721]9:14   [3722]9:14   [3723]9:15-17
   [3724]9:19-20   [3725]9:22   [3726]9:24   [3727]10:1   [3728]10:1
   [3729]10:1-3   [3730]10:1-4   [3731]10:5   [3732]10:5-7   [3733]10:10
   [3734]10:19   [3735]10:19   [3736]10:19   [3737]10:19-22
   [3738]10:19-22   [3739]10:19-22   [3740]10:19-22   [3741]10:19-22
   [3742]10:20   [3743]10:20   [3744]10:22   [3745]10:22
   [3746]10:26-30   [3747]10:27   [3748]10:29   [3749]10:38   [3750]11:1
   [3751]11:1   [3752]11:1   [3753]11:6   [3754]11:6   [3755]11:6
   [3756]11:6   [3757]11:6   [3758]11:7   [3759]11:12   [3760]11:13
   [3761]11:17   [3762]11:27   [3763]11:33   [3764]11:39   [3765]11:40
   [3766]11:40   [3767]12:1   [3768]12:1   [3769]12:2   [3770]12:9-10
   [3771]12:15   [3772]12:15   [3773]12:24   [3774]12:28
   [3775]12:28-29   [3776]12:28-29   [3777]12:29   [3778]13:5-6
   [3779]13:7   [3780]13:7   [3781]13:17   [3782]13:17   [3783]13:20

   James

   [3784]1:2-4   [3785]1:5   [3786]1:5   [3787]1:5   [3788]1:5
   [3789]1:14   [3790]1:14   [3791]1:14-15   [3792]1:15   [3793]1:15
   [3794]1:17   [3795]1:17   [3796]1:17   [3797]1:18   [3798]1:18
   [3799]1:18   [3800]1:18   [3801]1:18   [3802]1:18   [3803]1:18
   [3804]1:18   [3805]1:21   [3806]1:21   [3807]1:21   [3808]1:21
   [3809]1:21   [3810]1:21   [3811]2   [3812]2:10   [3813]2:10
   [3814]3:4   [3815]3:4   [3816]3:7   [3817]4:1-2   [3818]4:3
   [3819]4:3   [3820]4:12   [3821]5:5   [3822]5:14-15   [3823]5:16

   1 Peter

   [3824]1:2   [3825]1:2   [3826]1:3   [3827]1:9-12   [3828]1:10-11
   [3829]1:10-11   [3830]1:10-11   [3831]1:10-11   [3832]1:10-11
   [3833]1:10-12   [3834]1:10-12   [3835]1:10-12   [3836]1:11
   [3837]1:11   [3838]1:11   [3839]1:11-12   [3840]1:13   [3841]1:13
   [3842]1:13   [3843]1:15-16   [3844]1:20-22   [3845]1:21   [3846]1:22
   [3847]1:22   [3848]1:23   [3849]1:23   [3850]1:23   [3851]1:23
   [3852]1:23   [3853]1:23   [3854]1:23-25   [3855]2:2   [3856]2:2
   [3857]2:4-5   [3858]2:9   [3859]2:9   [3860]2:9   [3861]2:9
   [3862]2:9   [3863]2:9   [3864]2:12   [3865]2:15   [3866]2:24
   [3867]2:24   [3868]3:1-2   [3869]3:1-2   [3870]3:16   [3871]3:18
   [3872]3:19-20   [3873]3:19-20   [3874]3:19-20   [3875]3:21
   [3876]3:21   [3877]4:1   [3878]4:4   [3879]4:10   [3880]4:10
   [3881]4:10   [3882]4:10-11   [3883]4:10-11   [3884]4:11   [3885]4:14
   [3886]5:1-2   [3887]5:1-4   [3888]5:1-5   [3889]5:2   [3890]5:2
   [3891]5:10

   2 Peter

   [3892]1:2-3   [3893]1:3   [3894]1:3   [3895]1:3   [3896]1:3
   [3897]1:3   [3898]1:3-11   [3899]1:4   [3900]1:4   [3901]1:4
   [3902]1:4   [3903]1:4   [3904]1:5   [3905]1:5   [3906]1:5-7
   [3907]1:5-7   [3908]1:5-7   [3909]1:5-7   [3910]1:5-9   [3911]1:5-10
   [3912]1:5-10   [3913]1:8   [3914]1:9   [3915]1:10   [3916]1:10
   [3917]1:10   [3918]1:16   [3919]1:16   [3920]1:16-21   [3921]1:16-21
   [3922]1:17   [3923]1:17-18   [3924]1:17-18   [3925]1:17-21
   [3926]1:19   [3927]1:19   [3928]1:19   [3929]1:19   [3930]1:19
   [3931]1:19   [3932]1:19-21   [3933]1:19-21   [3934]1:19-21
   [3935]1:20   [3936]1:20-21   [3937]1:20-21   [3938]1:21   [3939]1:21
   [3940]1:21   [3941]1:21   [3942]1:21   [3943]1:21   [3944]1:21
   [3945]1:21   [3946]1:21   [3947]2:1   [3948]2:1   [3949]2:1
   [3950]2:4   [3951]2:5   [3952]2:5   [3953]2:5   [3954]2:12
   [3955]2:12   [3956]2:12   [3957]2:18   [3958]2:20   [3959]2:20
   [3960]2:20   [3961]2:20-22   [3962]2:21   [3963]2:21   [3964]2:21
   [3965]2:22   [3966]3:1   [3967]3:2   [3968]3:3-4   [3969]3:4
   [3970]3:5   [3971]3:15   [3972]3:16   [3973]3:17-18

   1 John

   [3974]1:1   [3975]1:2   [3976]1:5-8   [3977]1:6   [3978]1:7
   [3979]1:7   [3980]1:7   [3981]1:7-9   [3982]2:1-2   [3983]2:1-2
   [3984]2:1-2   [3985]2:20   [3986]2:20   [3987]2:20   [3988]2:20
   [3989]2:20   [3990]2:20   [3991]2:20   [3992]2:20   [3993]2:20
   [3994]2:20   [3995]2:20   [3996]2:24   [3997]2:27   [3998]2:27
   [3999]2:27   [4000]2:27   [4001]2:27   [4002]2:27   [4003]2:27
   [4004]2:27   [4005]2:27   [4006]2:27   [4007]2:27   [4008]3:2
   [4009]3:2-3   [4010]3:2-3   [4011]3:3   [4012]3:3   [4013]3:3
   [4014]3:3   [4015]3:8   [4016]3:9   [4017]3:9   [4018]3:9
   [4019]3:12   [4020]3:24   [4021]3:24   [4022]4:1   [4023]4:1-3
   [4024]4:1-3   [4025]4:1-3   [4026]4:2-3   [4027]4:2-3   [4028]4:3
   [4029]4:3   [4030]4:4   [4031]4:4   [4032]4:8   [4033]4:13
   [4034]4:16   [4035]5:3   [4036]5:3   [4037]5:6   [4038]5:6
   [4039]5:10   [4040]5:10   [4041]5:10   [4042]5:10   [4043]5:10
   [4044]5:16   [4045]5:20   [4046]5:20   [4047]5:20   [4048]5:20
   [4049]5:20   [4050]5:20   [4051]5:20   [4052]5:20   [4053]5:20
   [4054]5:20

   2 John

   [4055]1:7   [4056]1:9-11   [4057]1:10   [4058]1:11

   3 John

   [4059]1:9   [4060]1:10

   Jude

   [4061]1:4   [4062]1:10   [4063]1:14   [4064]1:14   [4065]1:15
   [4066]1:15   [4067]1:19   [4068]1:22   [4069]1:23

   Revelation

   [4070]1:1   [4071]1:4   [4072]1:4-5   [4073]1:5   [4074]1:5
   [4075]1:5   [4076]1:5   [4077]1:5-6   [4078]1:6   [4079]2:2
   [4080]2:5   [4081]2:9   [4082]2:13   [4083]3:2   [4084]3:7
   [4085]3:7   [4086]3:16-18   [4087]3:18   [4088]3:19   [4089]4:11
   [4090]6:9-11   [4091]6:16-17   [4092]12:6   [4093]12:10   [4094]14:4
   [4095]14:13   [4096]17:6   [4097]19:9   [4098]20:4   [4099]21:3
   [4100]21:27   [4101]21:27   [4102]22:6   [4103]22:11   [4104]22:17
   [4105]22:17   [4106]22:18   [4107]22:18-19   [4108]22:20

   Wisdom of Solomon

   [4109]5:3-5
     __________________________________________________________________

Index of Citations

     * Ambrose: De Incarnationis Dominicæ Sacramento: [4110]1
     * Ambrose: De Spiritu Sancto: [4111]1 [4112]2 [4113]3 [4114]4 [4115]5
       [4116]6 [4117]7 [4118]8
     * Ambrose: Explanatio Symboli ad Initiandos: [4119]1
     * Amyraut, Moïse: Commentary on the Psalms: [4120]1
     * Aquinas, Thomas: Summa Theologica: [4121]1
     * Arethas: Commentary on the Apocalypse: [4122]1
     * Athanasius: Ad Serapion: [4123]1
     * Athanasius: De Fid. Un. et Trin.: [4124]1
     * Athanasius: Epistola ad Serapionem: [4125]1
     * Athanasius: Homilia de Semente: [4126]1
     * Athanasius: Orationes contra Arianos: [4127]1
     * Augustine (attrib.): De Contritione Cordis: [4128]1 [4129]2
     * Augustine: Confessions: [4130]1 [4131]2 [4132]3 [4133]4 [4134]5
       [4135]6 [4136]7 [4137]8 [4138]9 [4139]10 [4140]11 [4141]12
     * Augustine: Contra Adamantum: [4142]1
     * Augustine: Contra Duas Epistulas Pelagianorum: [4143]1 [4144]2
       [4145]3
     * Augustine: Contra Julianum: [4146]1
     * Augustine: Contra Maxentium: [4147]1
     * Augustine: De Bono Viduitatis: [4148]1
     * Augustine: De Civitate Dei: [4149]1 [4150]2
     * Augustine: De Contritione Cordis: [4151]1
     * Augustine: De Correptione et Gratia: [4152]1
     * Augustine: De Diversis Quæstionibus ad Simplicianum: [4153]1
     * Augustine: De Dono Perseverantiæ: [4154]1
     * Augustine: De Fide ad Petrum Diaconum: [4155]1
     * Augustine: De Gestis Pelagii: [4156]1
     * Augustine: De Gratia Christi et de Peccato Originali: [4157]1
       [4158]2 [4159]3 [4160]4 [4161]5
     * Augustine: De Gratia et Libero Arbitrio: [4162]1 [4163]2
     * Augustine: De Mirabil. Scripturæ: [4164]1
     * Augustine: De Peccato Originali: [4165]1 [4166]2
     * Augustine: De Peccatorum Meritis et Remissione: [4167]1 [4168]2
     * Augustine: De Prædestinatione Sanctorum: [4169]1 [4170]2 [4171]3
     * Augustine: De Spiritu et Littera: [4172]1
     * Augustine: De Verbis Apostoli: [4173]1 [4174]2 [4175]3
     * Augustine: Epistles: [4176]1 [4177]2 [4178]3 [4179]4 [4180]5
       [4181]6 [4182]7
     * Augustine: Serm. de Tempore.: [4183]1
     * Augustine: Tractatus in Evangelium Iohannis: [4184]1 [4185]2
       [4186]3
     * Baptista Mantuanus: De Patientia: [4187]1
     * Barclay, Robert: Apology for the True Christian Divinity: [4188]1
     * Basil: Adversus Eunomium: [4189]1 [4190]2
     * Basil: De Spiritu Sancto: [4191]1
     * Basil: Homilies: [4192]1 [4193]2 [4194]3
     * Bellarmine, Cardinal Robert: Disputationes Roberti Bellarmini de
       Controversiis Christianæ Fidei: [4195]1 [4196]2
     * Bernard: Sermons: [4197]1 [4198]2 [4199]3 [4200]4
     * Biel, Gabriel: Sententiæ: [4201]1
     * Bradwardine: De Causa Dei: [4202]1
     * Calvin, John: Institutes of the Christian Religion: [4203]1 [4204]2
     * Canus, Melchior: Locis Theologicis: [4205]1 [4206]2
     * Cassander, George: Consultatis de Articulio Religionis inter
       Catholicos et Protestantes Controversis: [4207]1
     * Cato: De Re Rustica: [4208]1
     * Chrysostom: De Adorand. Spir.: [4209]1 [4210]2
     * Chrysostom: De Spiritu Sancto: [4211]1
     * Chrysostom: Homilies: [4212]1 [4213]2 [4214]3
     * Chrysostom: Sermons: [4215]1
     * Cicero: De Haruspicum Responso: [4216]1
     * Cicero: De Natura Deorum: [4217]1
     * Clagett, Dr William: A Discourse concerning the Operation of the
       Holy Spirit: [4218]1
     * Clemens of Alexandria: Stromata: [4219]1 [4220]2
     * Crell, John: De Spiritu Sancto: [4221]1 [4222]2 [4223]3 [4224]4
       [4225]5 [4226]6 [4227]7
     * Cressey, Hugh Paulin de: Church History of Britain: [4228]1 [4229]2
       [4230]3
     * Cyprian: Ad Quinin.: [4231]1
     * Cyprian: De Baptismo Christi: [4232]1 [4233]2
     * Cyprian: De Spiritu Sancto: [4234]1 [4235]2 [4236]3 [4237]4
     * Cyprian: De Unitate Ecclesiæ: [4238]1
     * Damascene, John: De Fide Orthodoxa: [4239]1
     * Davenant, Bishop John: A Treatise on Justification: [4240]1
     * Didymus of Alexandria: De Spiritu Sancto: [4241]1 [4242]2 [4243]3
       [4244]4 [4245]5 [4246]6 [4247]7 [4248]8 [4249]9 [4250]10 [4251]11
       [4252]12 [4253]13 [4254]14 [4255]15 [4256]16 [4257]17
     * Dionysius of Halicarnassus: Roman Antiquities: [4258]1
     * Epiphanius: Adversus Hæreses: [4259]1
     * Epistola ad Demetriadem: [4260]1
     * Erasmus, Desiderius: Annotations on the New Testament: [4261]1
     * Eusebius Pamphilus: Demonstratio Evangelica: [4262]1
     * Ferus, Johannes: Commentary on the Gospel of John: [4263]1
     * Fulgentius: Ad Monimum: [4264]1
     * Fulgentius: Epistles: [4265]1
     * Fulgentius: Liber ad Scarilam de Incarnatione: [4266]1
     * Gregory de Valentia: Commentariorum Theologicorum Tomi Quatutor:
       [4267]1
     * Gregory of Nyssa: Ad Ablabium: [4268]1
     * Gregory: Homilies: [4269]1
     * Hilary: De Trinitate: [4270]1 [4271]2
     * Horace: Odes: [4272]1
     * Humphry: Peacable Disquisitions: [4273]1
     * Innocent: Epistola ad August.: [4274]1
     * Jerome: Apologeticum adversus Rufinum: [4275]1
     * Jerome: Commentary on Galatians: [4276]1
     * Jerome: Commentary on Habakkuk: [4277]1 [4278]2
     * Jerome: Commentary on Isaiah: [4279]1 [4280]2
     * Jerome: Commentary on Job: [4281]1
     * Jerome: Commentary on Romans: [4282]1
     * Jerome: Commentary on Titus: [4283]1
     * Jerome: In Hieremian: [4284]1
     * Jobius: Apud Photium: [4285]1 [4286]2
     * Justin Martyr (attrib.): Exposition of the True Faith: [4287]1
     * Justin Martyr: Hortatory Address to the Greeks: [4288]1
     * Leontius Byzantinus: De Sectis: [4289]1
     * Livy: [4290]1
     * Livy: De Bello Punico: [4291]1
     * Maimonides, Rabbi Moses: More Nubuchim: [4292]1 [4293]2
     * Milner: History of the Church: [4294]1
     * Nemesius: De Natura Hominis: [4295]1
     * Novatian: De Trinitate: [4296]1 [4297]2
     * Origen: Commentary on John: [4298]1 [4299]2
     * Origen: Commentary on Matthew: [4300]1
     * Origen: Commntary on Romans: [4301]1
     * Ovid: Metamorphoses: [4302]1
     * Owen, John: Discourse concerning Communion with God: [4303]1
     * Owen, John: Exercitationes adversus Fanacticos: [4304]1
     * Owen, John: Exposition of the Epistle to the Hebrews: [4305]1
     * Owen, John: The Church of Rome no Safe Guide: [4306]1
     * Owen, John: The Divine Original of the Scriptures: [4307]1 [4308]2
     * Owen, John: The Reason of Faith: [4309]1
     * Owen, John: Theologoumena: [4310]1
     * Owen, John: Vindication of a Discourse concerning Communion with
       God: [4311]1
     * Owen, John: Vindication of the Greek and Hebrew Texts: [4312]1
     * Parker, Samuel: Defence and Continuation of the Ecclesiastical
       Polity: [4313]1 [4314]2 [4315]3
     * Plato: Republic: [4316]1
     * Pliny the Elder: Epistle to Trajan: [4317]1
     * Plotinos: Enneads: [4318]1 [4319]2
     * Plutarch: Life of Galba: [4320]1
     * Prosper: Carmen de Ingratis: [4321]1 [4322]2 [4323]3
     * Prosper: Contra Collatorem: [4324]1
     * Prosper: De Vocatione Gentium: [4325]1 [4326]2
     * Prosper: Epistola ad Rufinum de gratia et libero arbitrio: [4327]1
       [4328]2 [4329]3
     * Prosper: Sententiæ ex Augustine Delibatæ: [4330]1 [4331]2
     * Pye Smith, Dr John: Scripture Testimony to the Messiah: [4332]1
     * Sallust: De Bello Jugurthino: [4333]1
     * Schlichtingius, Jonas: Disputatio pro Socino contra Meisnerum:
       [4334]1 [4335]2
     * Seneca: Epistulæ: [4336]1
     * Socrates Scholasticus: Ecclesiastical History: [4337]1
     * Stapleton: De Principiis Fidei: [4338]1
     * Synod of Dort: [4339]1
     * Tacitus: Annals: [4340]1
     * Tatian: Oratio ad Græcos: [4341]1
     * Tertullian: Apologeticum: [4342]1
     * Tertullian: De Præscriptione Hæreticorum: [4343]1
     * Theophilus: Ad Autolycum: [4344]1
     * Virgil: Æneid: [4345]1 [4346]2
     * Virgil: Georgics: [4347]1
     __________________________________________________________________

Index of Names

     * Aben Ezra: [4348]1
     * Agabus the prophet: [4349]1
     * Alypius: [4350]1 [4351]2
     * Ambrose: [4352]1 [4353]2 [4354]3 [4355]4 [4356]5 [4357]6 [4358]7
       [4359]8 [4360]9 [4361]10 [4362]11 [4363]12 [4364]13 [4365]14
     * Ames, William: [4366]1
     * Amyraut, Moïse: [4367]1
     * Aquinas, Thomas: [4368]1
     * Arethas: [4369]1
     * Aretine: [4370]1
     * Arminius, Jacobus: [4371]1
     * Arrianus: [4372]1
     * Athanasius: [4373]1 [4374]2 [4375]3 [4376]4 [4377]5
     * Augustine: [4378]1 [4379]2 [4380]3 [4381]4 [4382]5 [4383]6 [4384]7
       [4385]8 [4386]9 [4387]10 [4388]11 [4389]12 [4390]13 [4391]14
       [4392]15 [4393]16 [4394]17 [4395]18 [4396]19 [4397]20 [4398]21
       [4399]22 [4400]23 [4401]24 [4402]25 [4403]26 [4404]27 [4405]28
       [4406]29 [4407]30 [4408]31 [4409]32 [4410]33 [4411]34 [4412]35
       [4413]36 [4414]37 [4415]38 [4416]39 [4417]40 [4418]41 [4419]42
       [4420]43 [4421]44 [4422]45 [4423]46 [4424]47 [4425]48 [4426]49
       [4427]50 [4428]51 [4429]52 [4430]53 [4431]54 [4432]55 [4433]56
       [4434]57 [4435]58 [4436]59 [4437]60 [4438]61 [4439]62 [4440]63
       [4441]64 [4442]65 [4443]66 [4444]67 [4445]68
     * Baptista Mantuanus: [4446]1
     * Barclay, Robert: [4447]1
     * Basil: [4448]1 [4449]2 [4450]3 [4451]4 [4452]5 [4453]6
     * Beda: [4454]1
     * Bellarmine, Cardinal Robert: [4455]1 [4456]2
     * Bernard: [4457]1 [4458]2 [4459]3 [4460]4 [4461]5
     * Beza, Theodore: [4462]1
     * Biel, Gabriel: [4463]1 [4464]2
     * Bradwardine: [4465]1 [4466]2
     * Bruder, C H: [4467]1
     * Bucer, Martin: [4468]1
     * Burder, Rev. G: [4469]1
     * Calvin, John: [4470]1 [4471]2 [4472]3
     * Canus, Melchior: [4473]1 [4474]2
     * Cassander, George: [4475]1
     * Cato: [4476]1
     * Cecil: [4477]1
     * Chrysostom: [4478]1 [4479]2 [4480]3 [4481]4 [4482]5 [4483]6 [4484]7
       [4485]8 [4486]9 [4487]10 [4488]11 [4489]12 [4490]13 [4491]14
       [4492]15 [4493]16 [4494]17 [4495]18
     * Cicero: [4496]1
     * Clagett, Dr William: [4497]1 [4498]2 [4499]3
     * Claudius, Emperor: [4500]1
     * Clemens of Alexandria: [4501]1 [4502]2
     * Council of Arausica: [4503]1 [4504]2 [4505]3
     * Council of Constantinople: [4506]1
     * Council of Sardica: [4507]1
     * Crell, John: [4508]1 [4509]2 [4510]3 [4511]4 [4512]5 [4513]6
       [4514]7 [4515]8 [4516]9 [4517]10 [4518]11 [4519]12
     * Cressey, Hugh Paulin de: [4520]1 [4521]2 [4522]3 [4523]4
     * Cyprian: [4524]1 [4525]2 [4526]3 [4527]4 [4528]5 [4529]6 [4530]7
       [4531]8
     * Damascene, John: [4532]1 [4533]2
     * Davenant, Bishop John: [4534]1
     * Didymus of Alexandria: [4535]1 [4536]2 [4537]3 [4538]4 [4539]5
       [4540]6 [4541]7 [4542]8 [4543]9 [4544]10 [4545]11 [4546]12 [4547]13
       [4548]14 [4549]15 [4550]16 [4551]17 [4552]18 [4553]19 [4554]20
     * Dionysius of Halicarnassus: [4555]1
     * Diospolitan Synod: [4556]1
     * Duns Scotus: [4557]1
     * Epictetus: [4558]1 [4559]2
     * Epiphanius: [4560]1 [4561]2
     * Episcopius, Simon: [4562]1 [4563]2
     * Erasmus, Desiderius: [4564]1
     * Eusebius Pamphilus: [4565]1
     * Eustathius: [4566]1
     * Ferus, Johannes: [4567]1
     * Fulgentius: [4568]1 [4569]2 [4570]3 [4571]4
     * Gerson, Levi B: [4572]1
     * Goodwin, Thomas: [4573]1
     * Gregory: [4574]1
     * Gregory de Valentia: [4575]1
     * Gregory of Nyssa: [4576]1
     * Grotius, Hugo: [4577]1 [4578]2
     * Hesychius: [4579]1 [4580]2
     * Hilary: [4581]1 [4582]2 [4583]3 [4584]4
     * Homer: [4585]1
     * Horace: [4586]1
     * Humfrey, John: [4587]1
     * Jerome: [4588]1 [4589]2 [4590]3 [4591]4 [4592]5 [4593]6 [4594]7
       [4595]8 [4596]9 [4597]10 [4598]11 [4599]12 [4600]13 [4601]14
       [4602]15 [4603]16 [4604]17 [4605]18 [4606]19 [4607]20 [4608]21
       [4609]22 [4610]23
     * Jobius: [4611]1 [4612]2
     * Julius Pollux: [4613]1
     * Junius: [4614]1
     * Justin Martyr: [4615]1 [4616]2 [4617]3 [4618]4
     * Juvenal: [4619]1
     * Kimchi, Rabbi David: [4620]1
     * Lapide, Cornelius à: [4621]1
     * Leontius Byzantinus: [4622]1
     * Livy: [4623]1 [4624]2
     * Maimonides, Rabbi Moses: [4625]1 [4626]2
     * Maldonado, Juan: [4627]1
     * Mather, Nathaniel: [4628]1 [4629]2
     * Mather, Richard: [4630]1
     * Milner: [4631]1
     * Nemesius: [4632]1
     * Novatian: [4633]1 [4634]2
     * Obinius: [4635]1
     * Occam: [4636]1
     * Oecumenius: [4637]1
     * Origen: [4638]1 [4639]2 [4640]3 [4641]4 [4642]5 [4643]6
     * Ovid: [4644]1
     * Owen, John: [4645]1 [4646]2 [4647]3 [4648]4 [4649]5 [4650]6 [4651]7
       [4652]8 [4653]9 [4654]10 [4655]11 [4656]12 [4657]13 [4658]14
       [4659]15 [4660]16 [4661]17 [4662]18 [4663]19 [4664]20 [4665]21
       [4666]22 [4667]23 [4668]24 [4669]25 [4670]26 [4671]27 [4672]28
       [4673]29 [4674]30 [4675]31 [4676]32 [4677]33 [4678]34 [4679]35
     * Parker, Samuel: [4680]1 [4681]2 [4682]3 [4683]4 [4684]5 [4685]6
     * Pelag: [4686]1
     * Pelagius: [4687]1 [4688]2 [4689]3 [4690]4 [4691]5 [4692]6 [4693]7
       [4694]8 [4695]9 [4696]10 [4697]11
     * Peter Martyr: [4698]1
     * Phavorinus: [4699]1
     * Plato: [4700]1 [4701]2 [4702]3
     * Pliny the Elder: [4703]1
     * Plotinos: [4704]1 [4705]2
     * Plutarch: [4706]1
     * Pontitianus: [4707]1
     * Prosper: [4708]1 [4709]2 [4710]3 [4711]4 [4712]5 [4713]6 [4714]7
       [4715]8 [4716]9 [4717]10
     * Pye Smith, Dr John: [4718]1
     * Schlichtingius, Jonas: [4719]1 [4720]2 [4721]3 [4722]4 [4723]5
       [4724]6 [4725]7
     * Schmidt: [4726]1
     * Seneca: [4727]1 [4728]2 [4729]3
     * Severinus: [4730]1
     * Sherlock, William: [4731]1
     * Simonis, Johannes: [4732]1
     * Simplicianus: [4733]1
     * Socinus, Faustus: [4734]1 [4735]2
     * Socrates: [4736]1 [4737]2 [4738]3
     * Stapleton: [4739]1 [4740]2
     * Stebbing, Henry: [4741]1
     * Stillingfleet, Edward: [4742]1
     * Synod of Dort: [4743]1
     * Tacitus: [4744]1
     * Tatian: [4745]1 [4746]2
     * Tertullian: [4747]1 [4748]2 [4749]3
     * Theodoret: [4750]1
     * Theodotion: [4751]1
     * Theophilus: [4752]1
     * Theophylact: [4753]1 [4754]2
     * Tillotson, Archbishop John Robert: [4755]1
     * Tostado, Alonso: [4756]1
     * Twisse, Dr William: [4757]1
     * Victorinus: [4758]1
     * Virgil: [4759]1 [4760]2 [4761]3
     * Walton, Brian: [4762]1
     __________________________________________________________________

Index of Greek Words and Phrases

     * didous, kai me nomizon anothen tinos deisthai boetheias, hoper
       estin anoias, kai gar edoken auten ho Theos ina manthane, kai
       dechetai to par' autou, ouch hina heaute auten arkein nomize. Kai
       gar hoi ophthalmoi kaloi kai chresimoi, all' ean boulontai choris
       photos horan, ouden autous to kallos oninesin, oude he oikeia
       ischus, alla kai parablapei. Houto toinun he psuge hean boulethe
       choris pneumatos blepein, kai empodon heaute ginetai: [4763]1
     * theias phuseos: [4764]1
     * arrhabon: [4765]1
     * aletheia: [4766]1
     * alla to Pneuma to ek tou Theou: [4767]1
     * ametros: [4768]1
     * anechthe: [4769]1
     * anazopurein to charisma: [4770]1
     * anakekalummeno prosopo: [4771]1
     * anantirrhetos: [4772]1
     * anexichniastos: [4773]1
     * anthropous psuchikous: [4774]1
     * anupeuthunos: [4775]1
     * anopheles: [4776]1
     * axiopiston: [4777]1
     * apo Kuriou Pneumatos: [4778]1
     * aparchen tou Pneumatos: [4779]1
     * aparche: [4780]1
     * apokalupsis: [4781]1
     * aprosdionusa: [4782]1 [4783]2
     * astheneia: [4784]1
     * allon parakleton: [4785]1
     * alogs zoa phusika: [4786]1
     * Arrhabon: [4787]1
     * Agnoei toinun kata to schema tes anthropotetos, ho ginoskon ta
       panta kata ten dunamin tes theotetos.: [4788]1
     * Aletheia kat' eusebeian: [4789]1
     * Anabluso humin Pneuma mou: [4790]1
     * Apangellon eis anthropous ton Christon autou: [4791]1
     * Apostelletai men oikonomikos, energei de autexousios.: [4792]1
     * Apostelletai men to pneuma to hagion oikonomikos, energei de
       autexousios.: [4793]1
     * Aph' henos egennethesan, kai tauta nenekromenou: [4794]1
     * Aphorisate de moi: [4795]1
     * Allo de diakriseis pneumaton: [4796]1
     * Allo de propheteia: [4797]1
     * Anothen para Theou katiousa epi tous andras hagious dorea, hen
       pneuma hagion onomazousin hoi hieroi prophetai.: [4798]1
     * ean me tis hodegese me: [4799]1
     * ek metrou: [4800]1
     * ek tes exousias tou skotous: [4801]1
     * ek ton pros ti: [4802]1
     * ekballei: [4803]1
     * ekballein: [4804]1
     * ekporeusis: [4805]1 [4806]2
     * ekporeuetai: [4807]1
     * ekporeuomai: [4808]1
     * ekcheo: [4809]1
     * elenchein: [4810]1
     * elenxei: [4811]1
     * empurismos: [4812]1
     * en dunamei kata Pneuma hagiosunes: [4813]1
     * en eidei somatiko: [4814]1
     * en pase proseuche kai deesei: [4815]1
     * en panti kairo: [4816]1
     * en te eremo: [4817]1
     * en te dunamei tou Pneumatos: [4818]1
     * en tois tameiois: [4819]1 [4820]2
     * enechuron: [4821]1
     * energemata: [4822]1 [4823]2
     * energetikos: [4824]1
     * entunchanein;: [4825]1
     * execheen plousios: [4826]1
     * exegetikos: [4827]1
     * epignosis: [4828]1
     * epistomizein: [4829]1
     * epichoregia: [4830]1
     * epichoregia tou Pneumatos: [4831]1
     * epseuso to Theo: [4832]1
     * echei Theos endikon omma: [4833]1
     * hen dia duoin: [4834]1 [4835]2
     * heos tes sunteleias tou aionos: [4836]1
     * Egeneto ho protos anthropos Adam eis psuchen zosan; ho eschatos
       Adam eis pneuma zoopoioun;: [4837]1
     * Ek ton theion graphan theologoumen, kai thelosin hoi echthroi, kai
       me.: [4838]1
     * Elencho: [4839]1
     * Emou thanontos gaia michtheto puri;: [4840]1
     * En ho esphragisthete: [4841]1
     * En de te touton (angelon) ktisei, ennoeson moi ten prokatarktiken
       aitian ton genomenon ton patera, ten demiourgiken ton huion, ten
       teleiotiken to pneuma.: [4842]1
     * En to pheugein: [4843]1
     * Enepurisen ho Theos: [4844]1
     * Energemata dunameon: [4845]1
     * Enephusese;: [4846]1
     * Epepesen ep' auton ekstasis: [4847]1
     * Epeidan gar teletais tisi kai manganeiais katedese daimona tis eis
       anthropon, kai emanteueto ekeinos, kai manteuomenos erhripteto, kai
       esparatteto, kai enenkein tou daimonos ten hornen ouk edunato all'
       emelle diaspomenos houtos apollusthai, tois ta toiauta manganeuousi
       phesi.: [4848]1
     * Epeideper to doroumenon to pneuma to hagion esti, kaleitai kai to
       doron homonumos to charismati: [4849]1
     * Epichoregesate en te pistei humon ten areten;: [4850]1
     * Ephthakei proeilephos arhrhabosi megalois ton Obinion: [4851]1
     * Elenchos: [4852]1
     * Erchomai: [4853]1
     * Echomen gar ten archen tes didaskalias ton Kurion, dia te ton
       propheton, dia te tou euangeliou, kai dia ton makarion apostolon,
       polutropos kai polumeros ex arches eis telos hegoumenon tes
       gnoseos;: [4854]1
     * Heos an parelthe ho ouranos kai he ge, iota hen e mia keraia ou me
       parelthe apo tou nomou: [4855]1
     * egeto: [4856]1
     * elthe: [4857]1
     * He gnosis phusioi: [4858]1
     * He ton theion logion didaskalia, to piston aph' heautes echousa dia
       to theopneuston einai;: [4859]1
     * isangeloi: [4860]1
     * hiketerias: [4861]1
     * hiketerious thallous: [4862]1
     * Hina mepote akousantes hemeis pneuma Theou, nomisomen de oikeioteta
       legesthai pneuma Theou, eisagei he graphe to pneuma to hagion, kai
       prostithesi tou Theou, to ek Theou. Allo de to tou Theou, kai allo
       to ek Theou. Theou men gar ouranos kai ge hos per auto pepoiemena.
       Ek Theou de ouden legetai, ei me ho ek tes ousias esti.: [4863]1
     * Hina plerose ta panta: [4864]1
     * oloteleis: [4865]1
     * ho Logos: [4866]1
     * ho Parakletos: [4867]1
     * ho Pater: [4868]1
     * ho kategoros: [4869]1
     * ho nous: [4870]1
     * hodegesei humas: [4871]1
     * holoteleis: [4872]1
     * homilian autou; : [4873]1
     * horme: [4874]1 [4875]2
     * hopou thelei: [4876]1
     * hopos ekballe ergalle ergatas eis ton therismon hautou: [4877]1
     * hos: [4878]1
     * hos estin arrhabon: [4879]1
     * Ho eros emos estaurotai?: [4880]1
     * Ho oun epichoregion humin to Pneuma;: [4881]1
     * Ho pneumatikos, ho dia Pneuma zon, photistheis ton noun dia
       pneumatos, ou monen ten emphuton kai anthropinen sunesin echon,
       alla mallon ten charistheisan pneumatiken, hen ton piston psuchais
       emballei to Hagion Pneuma;: [4882]1
     * Hosiotes tes aletheias: [4883]1
     * Hon agnoountes eusebeite: [4884]1
     * Onoma autou pneuma hagion, pneuma aletheias, pneuma tou Theou,
       pneuma kuriou, pneuma tou Patros, pneuma Christou, kai houto kalei
       auton he graphe. Mallon de auto heauto kai pneuma Theou, kai pneuma
       to ek tou Theou.: [4885]1
     * Hopou an he horme tou euthunontos bouletai;: [4886]1
     * huper logon, huper noun, kai huper pasan katalepsin: [4887]1
     * hupo Pneumatos Hagiou pheromenoi: [4888]1
     * hupo tou Pneumatos: [4889]1
     * hupostasis: [4890]1
     * huperballon megethos: [4891]1
     * huperentunchanei: [4892]1 [4893]2
     * huperentunchanein: [4894]1
     * hupostatike: [4895]1
     * hupostatikos: [4896]1
     * Hupo tes suneideseos elenchomenoi;: [4897]1
     * odines: [4898]1
     * os an egesthe apagomenoi: [4899]1
     * Hos entunchanei to Theo kata tou Israel;: [4900]1
     * Hosper to somati phos helios, houto psuche proseuche; ei oun tuphlo
       zemia to me horan ton helion, poia zemia Christiano to me
       proseuchesthai sunechos kai dia tes proseuches to tou Christou phos
       eis ten psuchen eisagein?: [4901]1
     * Hon hai autai energeiai touton kai ousia mia, energeia de huiou kai
       patros mia hos to; poiesomen anthropon. Kai palin; ha gar an ho
       pater poie tauta kai ho huios homoios poiei. Ara kai ousia mia
       patros kai huiou.: [4902]1
     * Autos de ho Theos: [4903]1
     * Boulomenos deixai gnesioteat, kai te ton Hebraion echresato glosse;
       ou gar eipe monon ho pater all' abba ho pater, hoper ton paidon
       malista esti ton gnesion pros patera rhema;: [4904]1
     * Dunamis Hupsistou episkiasei soi: [4905]1
     * Delon estin hoti kai ten tou pantos telous horan hos men logos
       ginoskei, hos de anthropos agnoei. Anthropou gar idion to agnoein,
       kai malista tauta. Alla kai touto tes philanthropias idion tou
       soteros. Epeide gar gegonen anthropos, ouk epeschuneto dia ten
       sarka ten agnoousan eipein, ouk hoida. Hina deixe hoti eidos hos
       theos agnoei sarkikos.: [4906]1
     * Diakonia tou Pneumatos: [4907]1
     * Dous ton arrhabona tou Pneumatos; : [4908]1
     * Dunameis: [4909]1
     * Dorea tou hagiou Pneumatos: [4910]1
     * Dorea tou Theou: [4911]1
     * Ei poinun he sarx he despotike, to kuriakon plasma, ho xenos
       anthropos, ho ouranios, to neon blastema, to apo tes xenes hodinos
       anthesan houtos lambanei to pneuma hagion: [4912]1
     * Eikotos toinun pistei perilabontes anapodeikton ten archen ek
       periousias, kai tas apodeixeis par' autes tes arches peri tes
       arches labontes, phone Kuriou paideuometha pros ten epignosin tes
       aletheias;: [4913]1
     * Eis to eidenai humas: [4914]1
     * Ei tis legei proton peplasthai to soma tou kuriou hemon Iesou
       Christou en te metra tes hagias parthenou, kai meta tauta
       henothenai hauto ton Theon logon, kai ten psuchen hos prouparxasan,
       anathema esto.: [4915]1
     * Ei tis men oun Prophetes esti pantos propheteuei; ei de tis
       propheteuei ou pantos esti Prophetes ... Ek de ton peri ton
       Kaiaphan anagegrammenon, propheteusanta peri tou soteros, estin
       hoti kai mochthera psuche epidechetai tote to propheteuein.:
       [4916]1
     * Eiper pneuma Theou oikei en humin, -- ide pneuma Theou. Ei de tis
       pneuma Christou ouk echei, -- kai men echren eipein, ei de tis
       pneuma Theou ouk echei, all' heipe pneuma Christou. Eipe Theou
       pneuma kai, epegage to pneuma tou Christou. Ei de tis pneuma
       Christou ouk echei, houtos ouk estin autou, alla touto heipen, hina
       deixe hoti en pneuma, kai ison estin eipein pneuma Theou, kai
       pneuma Christou.: [4917]1
     * Heide to Pneuma tou Theou katabainon hosei peristeran kai
       erchomenon ep' auton;: [4918]1
     * Zeloute de ta pneumatika: [4919]1
     * Zeloute de ta charismata ta kreittona: [4920]1
     * Zeloute ta pneumatika: [4921]1
     * Zeloute ta charismata ta kreittona: [4922]1
     * Zeteseis de ei pantes, ei tis propheteuei, ek pneumatos hagiou
       propheteuei? pos de ou zeteseos axion estin, eige Dabid meta ten
       epi tou Ouriou hamartian eulaboumenos aphairethenai ap' autou to
       hagion pneuma phesi. To pneuma to hagion sou me antaneles ap' emou
       ... Houto de zeteseos axion esti to peri tou agiou pneumatos ei
       dunatai heinai kai en amartolo psuche: [4923]1
     * Theso to Pneuma mou ep' auton: [4924]1
     * Theotokos: [4925]1
     * Kurios: [4926]1
     * Kai apangellon eis anthropous ton Christon autou: [4927]1
     * Kai auto touto de: [4928]1
     * Kai autos edoke: [4929]1
     * Kai gar dia men tes palaias hos prokatarktikon ton holon ho pater
       protos keruttetai. Kai deuteros de ho huios hos demiourgikon aition
       emphanizetai. Kai tritos hos teleiotikon to pneuma to hagion. Ta
       teleiotika gar to telei pheronumos anaphainetai, te prokope kai
       auxesei ton pragmaton kai ton chronon hoia stephanos anarrheseos
       epi tois athletikois hidrosi kata to telos enarmozomenos. Dia kai
       ton anthropon plasas ho Theos proton heita telei enephusesen eis to
       prosopon autou pneuma zoes.: [4930]1
     * Kai gar t' onar ek Dios estin: [4931]1
     * Kai malista ge to apolauein tous anaplasthentas tou hagiasmou kai
       diamenein en te anaplasei, tes tou panagiou pneumatos esti
       demourgias te kai sunoches.: [4932]1
     * Legetai toinun pneuma hagion. Haute gar estin he kuria kai prote
       prosegoria he emphantikoteran echousa ten dianoian, kai peristasa
       tou hagiou pneumatos ten phusin.: [4933]1
     * Lege, para tou Pneumatos dunamin tou logou labon;: [4934]1
     * Logos: [4935]1
     * Logos en anoixei tou stomatos en parrhesia: [4936]1
     * Logos sophias: [4937]1
     * Lusate loipon anakta, brotos Theon ouk eti chorei.: [4938]1
     * Mataios: [4939]1
     * Me lupeite to Pneuma to hagion: [4940]1
     * Mia ara kai ek touton, he tes Triados energeia deiknuati. Ou gar
       hos par' ekasotu diaphora, kai dieremena ta didomena semainei ho
       apostolos. All' hoti ta didomena en Triadi didotai, kai ta panta ex
       henos Theou esti.: [4941]1
     * Mian energeian horomen patros kai huiou, kai hagiou pneumatos:
       [4942]1
     * Mono Theo soteri doxa!: [4943]1
     * Nekroo: [4944]1
     * Ohi de tou Theou anthropoi pneumatophoroi pneumatos hagiou, kai
       prophetai genomenoi hup' autou tou Theou empneusthentes kai
       sophisthentes egenonto theodidaktoi, kai hosioi kai dikaioi.:
       [4945]1
     * Ou gar haplos apophainomenois anthropois prosechoimen, hois kai
       antapophainesthai ep' ises exestin. Ei d' ouk arkei monon haplos
       eipein to doxan, alla pistosasthai dei to lechthen, ou ten ex
       anthropon anamenomen marturian, alla te tou Kuriou phone
       pistoumetha to zetoumenon. He pason apodeixeon echenguotera, mallon
       d', he mone apodeixis ousa tunchanei. Houtos oun kai hemeis ap'
       auton peri auton ton graphon teleios apodeiknuntes, ek pisteos
       teithometha apodeiktiko;: [4946]1
     * Ou gar ek metrou didosin ho Theos to Pneuma: [4947]1
     * Ou gar epeidan pampan akatalepton to Theion dia touto pou pantos
       medolos zetein peri autou proseken, all' en rastone ton tou biou
       katanaliskein chronon; kata de to metron to merithen ekasto para
       tou kuriou, tes gnoseos ten exetasin philoponos poieisthai; hoti
       men akatalepton akribos pepeismenous; eph' hoson de choroumen dia
       tes theorias, heautous ekeino sunaptontas: [4948]1
     * Ou gar ti ekineito par' auto, ou thumos, ouk epithumia allou paren
       auto, anabebekoti; all' ou de logos, ou de tis noesis; ou d' holos
       autos, ei dei kai touto legein; all' hosper harpastheis e
       enthousiasas hesuche en eremo katastasei gegenetai atremei, te
       autou ousia oudamou apoklinon, oude peri auton strephomenos, hestos
       pante kai hoion stasis genomenos;: [4949]1
     * Ou dechetai: [4950]1
     * Ou dunatai gnonai: [4951]1
     * Ou katenoese to heautou soma ede nekeromenon: [4952]1
     * Oud' andros touto poiein, e sophou tinos kai theiou? e theos an
       echoi phaie tis an, touto to geras. Kai gar ou tou manteos, to
       dioti, alla to hoti monon eipou.: [4953]1
     * Panta ta theoprepos legomena epi tes huperousiou triados kath'
       hekastes ton trion hupostaseon exidioutai kai enarmottetai plen ha
       ten proagogen touton, egoun ten hupostasiken gnorisin empoiountai.:
       [4954]1
     * Pistis, he huper tas logikas methodous ten psuchen eis
       sunkatathesin helkousa. Pistis, ouk he geometrikais anankais, all'
       he tais tou pneumatos energeiais enginomene;: [4955]1
     * Pasa energeia he theothen epi ten ktisin diekousa, kai kata tas
       polutropous ennoias onomazomene ek patros aphormatai, kai dia tou
       huiou proeisi, kai en to pneumati to hagio teleioutai.: [4956]1
     * PNEUMATOLOGIA: [4957]1 [4958]2
     * Panta ischuo en to endunamouti me Christo: [4959]1
     * Parrhesia: [4960]1 [4961]2
     * Pater: [4962]1
     * Peri de ton pneumatikon: [4963]1
     * Peri de ton pneumatikon;: [4964]1
     * Plen isteon, hoti hoi polloi ton pateron, schedon de pantes,
       phainontai legontes auton agnoein. Ei gar kata panta legetai hemin
       homoousios, agnooumen de kai hemeis, delon hoti kai autos egnoei.:
       [4965]1
     * Pneumatos Hagiou: [4966]1
     * Pneuma: [4967]1 [4968]2 [4969]3
     * Pneuma ho Theos;: [4970]1
     * Pneuma de tou Theou pata pasin men ouk estin. Para de tisi tois
       dikaiois politeuomenois katagomenon, kai sumplekomenon te psuche,
       dia proagoreuseon tais loipais psuchais to kekrummenon anengeile.:
       [4971]1
     * Pneuma dunameos: [4972]1
     * Pneuma to ek tou Theou: [4973]1
     * Pneuma tou Theou: [4974]1
     * Pneumatika ta semeia kalon, hoti tauta erga tou pneumatos monou,
       ouden anthropines epeispherouses spoudes, eis to ta toiauta
       thaumatourgein.: [4975]1
     * Pneumatika: [4976]1
     * Pros to sumpheron;: [4977]1
     * Semeiose d' hos tina men eiretai di' ainigmaton, tina di
       phaneroteron. Ta men houn di' epikrupseos hegoumai ton ek peritomes
       heneka kekallummenos apodedosthai, dia ta thespizomena kat' auton
       skuthropa. Di' haper eikos en kai aphanisai autous ten graphen, ei
       ek tou prophanous ten eschaten auton apobolen esemainen: [4978]1
     * Semeia: [4979]1
     * Stereon bronten kai ktizon pneuma;: [4980]1
     * Stratia ouranios: [4981]1
     * Sullepse en gastri, kai texe huion: [4982]1
     * Sunesis Pneumatike: [4983]1
     * Sunesis Pneumatike.: [4984]1
     * Ta de panta, elenchomena hupo tou photos, phaneroutai;: [4985]1
     * Ta katotera mere tes ges: [4986]1
     * Terata: [4987]1
     * Ten archen d' eitis eterou deisthai hupolaboi, ouket' an ontos
       arche phulachtheie. Ho men oun ex heautou pistos, te kuriake graphe
       te kai phone axiopistos eikotos an dia tou Kuriou pros ten ton
       anthropon euergesian energoumene; amelei pros ten ton pragmaton
       heuresin, aute chrometha kriterio; to krinomenon de pan, eti
       apiston prin krithenai; host' oud' arche to kriseos demenon;:
       [4988]1
     * Ten dianoian: [4989]1
     * Ten kardian: [4990]1
     * Ti oun oudeis daimon onomazei ton Theon? ouchi hoi daimonizomenoi
       elegon oidamen se tis hei ho huios tou Theou? ouchi Paulo elegon,
       houtoi hoi anthropoi douloi tou Theou tou hupsistou eisin? alla
       mastizomenoi, all' anankazomenoi, hekontes de kai me mastigoumenoi,
       oudamnou.: [4991]1
     * Ti to ophelos, ean eusunthetos men ho logos, kakosunthetos de ho
       tropos? ei men gar sophistou didaskaleion e he ekklesia euglottias
       hen ho kairos. Epeide de tropon agon kai karpophoria to
       prokeimenon, kai prosdokia ouranon to prosdokomenon, me glupta
       zeteistho all' ho tropos.: [4992]1
     * Tis ouk an ekplageie kai thaumaseie ten tou Theou philanthropian,
       hen eis hemas epideiknutai, tosauten timen anthropois charizomenos,
       hos kai proseuches axiosai kai homilias tes neophutou! Theo gar
       alethos laloumen to kairo tes proseuches.: [4993]1
     * To gnoston tou Theou phaneron estin en autois: [4994]1
     * To pneuma hopou thelei pnei k.t.l.: [4995]1
     * To pneuma auton ekballei eis ten eremon: [4996]1
     * Ton tou hagiou; pneumatos axioumenon esti diaphora, pleion e
       elatton lambanonton toi hagiou pneumatos ton pisteuonton.: [4997]1
     * Tauta gar alethos propheton en hagio pneumati, erromenen echonton
       ten dianoian kai ten didaskalian kai ten dialogian: [4998]1
     * Tauta, oimai, saphos para ton propheton peri tou hagiou pneumatos
       memathekos Platon eis to tes aretes onoma metapheron phainetai.
       Homoios gar hosper hoi hieroi prophetai to hen kai to auto pneuma
       eis hepta pneumata merizesthai phasin, houto kai autos mian kai ten
       auten onomazon areten, tauten eis tessaras aretas merizesthai
       legei: [4999]1
     * Tameia: [5000]1
     * Tina dusermeneuta: [5001]1
     * Tina dusnoeta: [5002]1
     * Tous antilegontas elenchein: [5003]1
     * Tous hamartanontas enopion panton elenche;: [5004]1
     * Tois psuchrois: [5005]1
     * Phanerosis tou Pneumatos: [5006]1
     * Phanerosis tou Pneumatos;: [5007]1
     * Charin echo to endunamosanti me Christo: [5008]1
     * Charismata iamaton: [5009]1
     * Charismata de heichon, hoi men elattona, hoi de pleio; kai touto
       aition schismatos autois egeneto, ou para ten oikeian phusin, alla
       para agnomosunen ton eilephoton; hoite gar ta meizona echontes
       eperonto kata ton ta elattona kektemenon; outoi de au palin elgoun,
       kai tois ta meizona echousin ephthonoun.: [5010]1
     * Choregeo: [5011]1
     * Pseusasthai se to Pneuma to hagion: [5012]1
     * Psuchikos anthropos: [5013]1
     * Psuchikos anthropos, ho dia sarka zon, kai mepo photistheis ton
       noun dia Pneumatos, alla monen ten emphuton kai anthropinen sunesin
       echon, hen ton hapanton psuchais emballei ho Demiourgos;: [5014]1
     * Psuchikos estin ho to pan tois logismois tes psuches: [5015]1
     * auto to Pneuma: [5016]1
     * autopiston: [5017]1
     * autopistos: [5018]1
     * autos: [5019]1
     * autodidaktos: [5020]1
     * autopistia: [5021]1 [5022]2
     * bronten: [5023]1
     * gnosis: [5024]1
     * gnosis pseudonumos: [5025]1
     * graphe theopneustos: [5026]1
     * graphe: [5027]1
     * danoia: [5028]1
     * didosi: [5029]1
     * domata: [5030]1
     * damazetai te phusei te anthropine: [5031]1
     * damazo: [5032]1
     * desposunoi: [5033]1
     * demiourgos: [5034]1
     * dia pases proseuches kai deeseos: [5035]1
     * dianoia: [5036]1
     * diairesin; Diareseis charismaton eisi: [5037]1
     * diakoniai: [5038]1
     * diakonias: [5039]1
     * diakritikos: [5040]1
     * didaktoi tou Theou: [5041]1
     * didaskalia he kat eusebeian: [5042]1
     * dunameis: [5043]1
     * dunameis pollas: [5044]1
     * ei me kat' eudokian kai boulesin: [5045]1
     * eis Mousen: [5046]1
     * eis auto touto agrupnountes: [5047]1
     * eis oikodomen tou somatos tou Christou: [5048]1
     * eis to onoma: [5049]1
     * eis to Ioannou baptisma: [5050]1
     * heidos somatikon: [5051]1
     * zosa kai prosphatos: [5052]1
     * zoopoietheis de to Pneumati: [5053]1
     * theso: [5054]1
     * thanatoun: [5055]1
     * thanatoute: [5056]1
     * theia phusis: [5057]1
     * theion ti: [5058]1
     * theion ti: [5059]1
     * thelemata dianoion: [5060]1
     * thelemata ton dianoion: [5061]1
     * theodidaktoi: [5062]1
     * theopneustia: [5063]1 [5064]2 [5065]3
     * kosmos: [5066]1
     * kai epichoregias tou Pneumatos Iesou Christou: [5067]1
     * kai Pneumatos Hagiou merismois: [5068]1
     * kainophonia: [5069]1
     * kardia: [5070]1
     * kardiognostes: [5071]1
     * karpos: [5072]1
     * kata ten hautou thelesin: [5073]1
     * katakurieuo: [5074]1
     * katartismos: [5075]1 [5076]2
     * katenugesan te kardia: [5077]1
     * koinonia ton pathematon: [5078]1
     * logos: [5079]1 [5080]2 [5081]3
     * logos gnoseos: [5082]1
     * lusas tas odinas tou thanatou: [5083]1
     * lupeo: [5084]1
     * lutrotes: [5085]1
     * mataia: [5086]1
     * maten: [5087]1
     * mepron pisteos: [5088]1
     * mataiotes: [5089]1
     * merismos: [5090]1
     * merismoi Pneumatos Hagiou: [5091]1
     * merismoi tou Pneumatos hagiou: [5092]1
     * merismoi: [5093]1 [5094]2 [5095]3
     * meta krauges ischuras: [5096]1
     * nekrosate: [5097]1
     * nekroun: [5098]1 [5099]2
     * nenekromenon: [5100]1
     * nothroi tais akoais: [5101]1 [5102]2
     * oikonomike: [5103]1
     * ou dechetai: [5104]1 [5105]2
     * ou dunatai gnonai: [5106]1
     * hou execheen eph' hemas plousios: [5107]1
     * panta plouton tes plerophophias tes suneseos eis epignosin tou
       musteriou tou Theou: [5108]1
     * porosis: [5109]1
     * pasa phusis: [5110]1
     * parrhesia: [5111]1 [5112]2
     * parrhesia en pistei: [5113]1
     * parrhesia en to apophthengesthai: [5114]1
     * parrhesian: [5115]1
     * panresia: [5116]1
     * parakletos: [5117]1
     * paratheke, kale parakatatheke: [5118]1
     * parakatatheke: [5119]1
     * parapikraino: [5120]1
     * parapikrasmos: [5121]1
     * paroxuno;: [5122]1
     * peri ton pneumatikon: [5123]1
     * peristeras: [5124]1
     * pleres Pneumatos Hagiou: [5125]1
     * plerosis: [5126]1
     * plerose: [5127]1
     * pleroumenos sophias: [5128]1 [5129]2
     * ploutos tes doxes: [5130]1
     * pneuma: [5131]1 [5132]2 [5133]3 [5134]4 [5135]5 [5136]6 [5137]7
     * pneuma : [5138]1
     * pneuma me echontes: [5139]1
     * pneumatika: [5140]1 [5141]2 [5142]3
     * pneumatikos: [5143]1
     * pneumatikoi: [5144]1
     * pneumatologia: [5145]1
     * pneumstikos: [5146]1
     * polumeros: [5147]1
     * polutropia tes theias epiluseos: [5148]1
     * pros ton katartismon ton hagion: [5149]1
     * prodoma: [5150]1
     * prosopon anakekalummenon: [5151]1
     * prote kinesis: [5152]1
     * stenazein: [5153]1
     * stenagmois alaletois: [5154]1
     * summolunesthai: [5155]1
     * sumpathesai: [5156]1
     * sunantilambanetai: [5157]1
     * sunantilambanetai tais astheneiais hemon: [5158]1
     * sunepimarturountos tou Theou semeiois te kai terasi: [5159]1
     * sophronismou: [5160]1
     * ta ema: [5161]1
     * ta epi tes ges: [5162]1
     * ta ore: [5163]1
     * ta bathe tou Theou: [5164]1
     * ta dipla: [5165]1
     * ta panta: [5166]1 [5167]2
     * ta pneumatika: [5168]1
     * ta tou Pneumatos tou Theou: [5169]1
     * ta charismata: [5170]1
     * tas praxeis tou somatos: [5171]1
     * tessares anemoi: [5172]1
     * ten adoleschian autou: [5173]1
     * ten graphen: [5174]1
     * ten nekrosin: [5175]1
     * ten sarka sun tois pathemasi kai tais epithumiais: [5176]1
     * to: [5177]1 [5178]2
     * to hagion: [5179]1
     * to hegemonikon: [5180]1
     * to Pneuma: [5181]1
     * to Pneuma to hagion: [5182]1
     * to Pneuma to Hagion: [5183]1
     * to Pneuma tou huiou krazon: [5184]1
     * to Pneurma huiothesias, en ho krazomen: [5185]1
     * to gnoston tou Theou: [5186]1
     * to gnoston tou Theou phaneron estin en autois: [5187]1
     * to diakritikon: [5188]1
     * to diploun meros: [5189]1
     * to theion: [5190]1
     * to pneuma mou: [5191]1
     * to pneuma tou kosmou: [5192]1
     * to praktikon: [5193]1
     * to phonema autou;: [5194]1
     * to chrisma: [5195]1 [5196]2
     * ton logon autou;: [5197]1
     * ton noun: [5198]1
     * tes: [5199]1
     * ton ap' aionos: [5200]1
     * ti to phronema tou Pneumatos: [5201]1
     * tauta: [5202]1
     * tekmeria: [5203]1
     * tekmerion: [5204]1
     * teratologousi: [5205]1
     * tina dusermeneuta: [5206]1
     * tina dusnoeta: [5207]1
     * phronema tes sarkos: [5208]1
     * phusike: [5209]1
     * phusikos: [5210]1
     * phone megale: [5211]1
     * charis: [5212]1
     * charis eis euchairon boetheian: [5213]1
     * charisma: [5214]1
     * charismata: [5215]1 [5216]2 [5217]3 [5218]4 [5219]5 [5220]6
     * charismata : [5221]1
     * charismata pneumatika: [5222]1
     * charismaton: [5223]1
     * choregema: [5224]1
     * choregia: [5225]1
     * chrazon: [5226]1
     * chrisma: [5227]1
     * choris emou: [5228]1 [5229]2
     * pseudomai: [5230]1
     * psuchikos: [5231]1
     * psuchikos anthropos: [5232]1 [5233]2
     * psuchikos: [5234]1 [5235]2
     * psuchikoi: [5236]1 [5237]2
     __________________________________________________________________

Index of Hebrew Words and Phrases

     * 'lhym: [5238]1
     * 'ys'lhym: [5239]1
     * 'sym: [5240]1
     * 'yn chqr lchvvntv: [5241]1
     * 'lhym: [5242]1
     * 'byh: [5243]1
     * 'b': [5244]1
     * 'dyr: [5245]1
     * 'dyrym: [5246]1
     * 'chr rvchm: [5247]1
     * 'nsy tsty: [5248]1
     * 'rb rvchvt: [5249]1
     * 'vy: [5250]1
     * 'vn: [5251]1
     * vchtv: [5252]1
     * vkm: [5253]1
     * b: [5254]1 [5255]2
     * bchvlyny: [5256]1
     * brvchv: [5257]1
     * bkvrym: [5258]1
     * bh: [5259]1
     * bsr: [5260]1
     * v'ph' glyt': [5261]1
     * glyny: [5262]1 [5263]2
     * glyny v'byth nphl'vt mtvrtk: [5264]1
     * dvry rvch: [5265]1
     * dt rvch: [5266]1
     * dvry 'mt: [5267]1
     * dvr: [5268]1
     * hnh 'byh lkm rvchy: [5269]1
     * h'mynv byhvh 'lhykm vt'mnv: [5270]1
     * hvlysv': [5271]1
     * hlvt hlvt: [5272]1
     * hmvsr: [5273]1
     * hmnchm: [5274]1
     * hqvsm: [5275]1
     * hsm bqrbv 'trvch qdsv: [5276]1
     * hthv 'sr l'yvylv vl' ytsylv kythv hmh: [5277]1
     * hlmh hrh: [5278]1
     * hrym: [5279]1
     * hvdym vchsphchvt 'yn qvryn 'vtm l' 'v' phlvny vl' 'm' phlvnyt:
       [5280]1
     * vhmh mrv vtsvv 'trvch qdsv: [5281]1
     * vhmskh hnsvkh: [5282]1
     * vkltsv' hsmym: [5283]1
     * vl' ysphv: [5284]1
     * vrvch 'lhym mrchpht lphny hmym: [5285]1
     * vrvch lvsh 'tmsy: [5286]1
     * vsphkty: [5287]1
     * vyvr 'lhym rvch lh'rts: [5288]1
     * vys yhvh: [5289]1
     * vsqr: [5290]1
     * v: [5291]1
     * vmgyd l'dm mhsychv: [5292]1
     * vrvch' dqvds' vdmvt yvn' phrcht nchtt vl rys' dvr' sknt vl my'
       rhpht: [5293]1
     * zlvt lvny 'dm: [5294]1
     * chydvt mnyqdm: [5295]1
     * chvl: [5296]1
     * chn: [5297]1 [5298]2
     * chvlymvt: [5299]1 [5300]2 [5301]3
     * chvl: [5302]1
     * chzvn 'sr chzh: [5303]1
     * chlmty chlmty: [5304]1
     * chnn: [5305]1 [5306]2 [5307]3
     * chzh: [5308]1
     * y: [5309]1 [5310]2
     * yhvh: [5311]1
     * yrchph yphrs knphyv: [5312]1
     * ymch smv vzkrv: [5313]1
     * ypch b'phyv nsmt chyym: [5314]1
     * ysv: [5315]1
     * ysv: [5316]1
     * ytsq: [5317]1
     * ytsr: [5318]1
     * yvtsr hrym vvr' rvch: [5319]1
     * ky ypl' mmk dvr: [5320]1
     * ktvv ysr: [5321]1
     * kmv zr: [5322]1
     * kmvzr: [5323]1
     * ktvvym: [5324]1
     * kvs: [5325]1
     * lkl rvch: [5326]1
     * lnphs chych: [5327]1
     * lrvch: [5328]1
     * lrvch hyvm: [5329]1
     * lsvn ksdym: [5330]1
     * lmsch qds qdsym: [5331]1
     * lqcht mtnvt b'dm: [5332]1
     * lqt: [5333]1
     * lrvch: [5334]1
     * mlkt hsmym: [5335]1
     * mrchpht: [5336]1 [5337]2
     * msychv: [5338]1 [5339]2
     * mhsychv: [5340]1 [5341]2
     * mhschv: [5342]1
     * mchnh: [5343]1
     * mtnvt hrvch chqdvs: [5344]1
     * mtnvt: [5345]1
     * nv'ym: [5346]1
     * nvv'h: [5347]1
     * nphl'vt: [5348]1 [5349]2 [5350]3 [5351]4
     * nsmt chyym: [5352]1 [5353]2 [5354]3
     * nsmtrvch chyym: [5355]1
     * nphs chyh: [5356]1
     * nvy': [5357]1
     * nv: [5358]1
     * nv': [5359]1
     * nchn: [5360]1
     * nchty: [5361]1
     * nky': [5362]1
     * nk': [5363]1
     * ntty: [5364]1
     * nvy'ym r'svnym: [5365]1
     * nlyn' drvchh: [5366]1
     * sphr yhvh: [5367]1
     * sdr lm: [5368]1
     * rvvn: [5369]1
     * ryrh lynv rvch mmrvm: [5370]1
     * lyv: [5371]1
     * phr mnch'dmh: [5372]1
     * tsv: [5373]1
     * rh: [5374]1
     * sh: [5375]1
     * phrqlyt': [5376]1
     * pysnym: [5377]1
     * ptchdvryk y'yr: [5378]1
     * pl': [5379]1
     * pl': [5380]1
     * qdvsym: [5381]1
     * qdvs: [5382]1
     * qvdsk: [5383]1
     * rvchk htvvh: [5384]1
     * rvchk tvvh tnchny: [5385]1
     * r'syt: [5386]1
     * r'h: [5387]1
     * r's phrvt tvl: [5388]1
     * rbv tvrtv: [5389]1
     * rby: [5390]1
     * rvchy: [5391]1
     * rvch: [5392]1 [5393]2 [5394]3 [5395]4 [5396]5 [5397]6 [5398]7
       [5399]8 [5400]9 [5401]10 [5402]11 [5403]12
     * rvch 'lhym: [5404]1
     * rvch 'lhym: [5405]1
     * rvch bny h'dm: [5406]1
     * rvch hqdvs: [5407]1
     * rvch hqds: [5408]1
     * rvch chn: [5409]1
     * rvch ndyvh: [5410]1
     * rvch ndvlh vchzq: [5411]1
     * rvch pyv: [5412]1
     * rvch qdsk: [5413]1
     * rvch qdsv: [5414]1
     * rvch'lhym rh: [5415]1
     * rvch'lchym: [5416]1
     * rvch'l stny vnsmt sdy tchyny: [5417]1
     * rvchrh m't yhvh: [5418]1
     * rvchh: [5419]1
     * rvchvt: [5420]1
     * sphrh: [5421]1 [5422]2
     * sphkty: [5423]1
     * strym: [5424]1
     * sych: [5425]1
     * svm: [5426]1
     * tchnvnym: [5427]1 [5428]2 [5429]3
     * tby: [5430]1
     * trvmh: [5431]1
     * tts' rvchv: [5432]1
     * tmyd: [5433]1
     * tvrh: [5434]1 [5435]2
     * tvrty: [5436]1
     __________________________________________________________________

Index of Latin Words and Phrases

     * Temperat.: [5437]1
     * de physicâ et crassâ impletione accipiunt; quam tamen talis :
       [5438]1
     * pro mutua pecunia apponitur, ut quum ilia reddita fuerit, reddenti
       debitum pignus a creditore reddatur.: [5439]1
     * seu impletio locorum in mundo omnium quæ vel expansionem corpoream
       in quantitate continuâ, vel multiplicationem, imo infinitam
       multitudinem unius ejusdemque corperis in discreta præsupponit, et
       ex humana speculatione orta est, falsoque nostris ecclesiis
       affingitur: [5440]1
     * vocatur, causa manifesta est: quodque sequitur, Annuncians homini
       eloquium suum,' LXX. transtulerunt, : [5441]1
     * Hæc autem omnia operatur unus atque idem Spiritus, dividens
       singulis prout vult;' unde dicentes operatricem, et ut ita dicam,
       distributricem naturam Spiritus Sancti, non abducamur ab his qui
       dicunt, operationem et non substantiam Dei esse Spiritum Sanctum.
       Et ex aliis quoque plurimis locis subsistens natura demonstratur
       Spiritus Sancti.: [5442]1
     * , Quomodo corpus tuum sine spiritu mortuum est: [5443]1
     * , aliqui intelligunt totum mundum, seu totum universum hoc,
       exponuntque ut omnipræsentia sua omnibus in mundo locis adesset,
       loca omnia implendo: et hi verbum : [5444]1
     * , id est, tontitruum, verterunt. Cur autem illi Spiritum et nos
       dixerimus ventum, qui Hebraice : [5445]1
     * , neque demonstrationi et rationibus subjici eam fas ease: quam
       tamen meretur apud nos certitudinem Spiritus: [5446]1
     * , verbi similitudine, et ambiguitate decepti.: [5447]1
     * . Et Filius Spiritus, Dominus: [5448]1
     * : Tertiam partem disperges in spiritum: [5449]1
     * :-- Appellantur quoque supernæ rationabilesque virtutes, quas solet
       Scriptura angelos et fortitudines nominare, vocabulo spiritus ut
       ibi, Qui facis angelos tuos spiritus: [5450]1
     * Actus vivificantis in vivificatum: [5451]1
     * Ad id quod expedit, prodest: [5452]1
     * Ad lucem oblatam, quæ se non substrahat ulli;: [5453]1
     * Adesto Sancte Spiritus, et paraclesin tuam expectantibus illabere
       cælitus, sanctifica templum corporis nostri et consecra in
       habitaculum tuum; desiderantes te animas tua præsentiâ lætifica,
       dignam te habitatore domum compone; adorna thalamum tuum, et
       quietis tuæ reclinatorium circumda varietatibus virtutum; sterne
       pavimenta pigmentis; niteat mansio tua carbunculis flammeis, et
       gemmarum splendoribus; et omnium Chrismatum intrinsecus spirent
       odoramenta; affatim balsami liquor fragrantiâ sua cubiculum suum
       imbuat; et abigens inde quicquid tabidum est, quicquid corruptelæ
       seminarium, stabile et perpetuum hoc facias gaudium nostrum, et
       creationis tuæ renovationem in decore immarcessibili solides in
       æternum.: [5454]1
     * Adjuvat nos Deus: [5455]1
     * Aliter statuit Cyprianus seu quisquis fuit author lib. de Spir.
       Sanc. inter opera Cypriani. "Hic est Spiritus Sanctus quem Magi in
       Ægypto tertii signi ostensione convicti, cum sua defecisse
       præstigia faterentur, Dei digitum appellabant, et antiquis
       philosophis ejus intimarunt præsentiam defuisse. Et licet de Patre
       et Filio aliqua sensissent Platonici, Spiritus tamen tumidus et
       humani appetitor favoris santificationem mentis divinæ mereri non
       potuit, et ubi ad profunditatem sacramentorum deventum est, omnis
       eorum caligavit subtilitas, nec potuit infidelitas sanctitudini
       propinquare: [5456]1
     * An pro tempore illa bona erant, flendo petere etiam quod noxie
       daretur; indignari acriter non subjectis hominibus, liberis et
       majoribus, hisque a quibus genitus est; multisque præterea
       prudentioribus, non ad nutum voluntatis obtemperantibus, feriendo
       nocere niti, quantum potest, quia non obeditur imperiis quibus
       perniciose obediretur? Ita imbecillitas membrorum infantilium
       innocens est, non animus infantium.: [5457]1
     * Animalis homo, i.e., qui secundum hominem sapit, animalis dictus ab
       anima, carnalis a carne, quia ex anima et carne constat omnis homo,
       non percipit ea quæ sunt Spiritus Dei, i.e., quid gratiæ
       credentibus conferat crux Christi.: [5458]1
     * Annuncians in homines Christum suum: [5459]1
     * Appellatio Spiritus Sancti, et ea quæ monstratur ex ipsa
       appellatione substantia, penitus ab his ignoratur, qui extra sacram
       Scripturam philosophantur: solummodo enim in nostratibus literis et
       notio ejus et vocabulum refertur tam in nobis quam in veteribus.:
       [5460]1
     * Arcanum divini Spiritus testimonium prorsus necessarium est, ut
       quis ecclesiæ testimonio ac judicio circa Scripturarum
       approbationem credat: [5461]1
     * Argumenta quæ articulos fidei nostræ credibiles faciunt non talia
       sunt ut fidem omnino indubitatam reddant, nisi mens divinitùs
       adjuvetur: [5462]1
     * Arrhabona Spiritum: [5463]1
     * Arripui librum, aperui, et legi ... Nec ultra volui : [5464]1
     * At vero onmipotens hominem cum gratia salvat,: [5465]1
     * Audax omnia perpeti: [5466]1
     * Audiam et intelligam quomodo fecisti coelum et terram. Scripsit hoc
       Moses; scripsit et abiit, transivit hinc ad te. Neque nunc ante me
       est; nam si esset, tenerem eum, et rogarem eum, et per te
       obsecrarem, ut mihi ista panderet; et præberem aures corporis mei
       sonis erumpentibus ex ore ejus. At si Hebræa voce loqueretur,
       frustra pulsaret sensum meum, nec inde mentem meam quidquam
       tangeret; si autem Latine, scirem quid diceret. Sed unde scirem an
       verum diceret? quod si et hoc scirem, num et ab illo scirem? Intus
       utique mihi, intus in domicilio cogitationis, nec Hebræa, nec
       Græca, nec Latina, nec barbara, veritas, sine oris et linguæ
       organis, sine strepitu syllabarum diceret, Verum dicit;' at ego
       statim certus confidenter illi homini tuo dicerem, Verum dicis.'
       Cum ergo illum interrogare non possim, te, quo plenus vera dixit,
       veritas, te Deus meus rogo, parce peccatis meis; et qui illi servo
       tuo dedisti hæc dicere, da et mihi hæc intelligere;: [5467]1
     * Baptizate gentes in nomine Patris et Filii et Spiritus Sancti. In
       nomine dixit, non in nominibus. Non ergo aliud nomen Patris, aliud
       nomen Filii, aliud nomen Spiritus Sancti, quam unus Deus.: [5468]1
     * Carnales dicimur, quando totos nos voluptatibus damus; spirituales,
       quando Spiritum Sanctum prævium sequimur; id est, cum ipso sapimus
       instruente, ipso ducimur auctore. Animales reor esse philosophos
       qui proprios cogitatus putant esse sapientiam, de quibus recte
       dicitur, animalis autem homo non recipit ea quæ sunt Spiritus,
       stultitia quippe est ei: [5469]1
     * Certum est nos velle cum volumus, sed ille facit ut velimus bonum,
       de quo dictum est, Deus est qui operatur in nobis velle: [5470]1
     * Christus non dicit, duxerit: [5471]1
     * Considerandum utrumnam et pecudum animæ spiritus appellentur.
       Dicitur etiam excepta anima, et excepto spiritu nostro, spiritus
       alius quis esse in homine, de quo Paulus scribit: Quis enim scit
       hominum ea quæ sunt hominis, nisi spiritus hominis qui in eo est?:
       [5472]1
     * Creatrix virtus altissimi, superveniente Spiritu Sancto in virginem
       Mariam, Christi corpus fabricavit; quo ille usus templo sine viri
       natus est semine: [5473]1
     * Crescere virtutum studia, ut quid quisque petendum: [5474]1
     * Crescit occulto velut arbor ævo.: [5475]1
     * Cum hactenus ejusmodi argumenta pro authoritate Christianæ doctrinæ
       fecerimus, quæ per seipsa satis prudentibns esse debeant, ut animum
       inducant velle credere; tamen nescio an non sit argumentum iis
       omnibus majus, quod qui vere Christiani sunt, ita se animo affectos
       esse, quod ad fidem attinet, sentiunt, ut præcipue quidem propter
       nullum argumentum, quod vel hactenus fecimus vel ratione similiter
       excogitari possit, sed propter aliud nescio quid, quod alio quodam
       modo et longe fortius quam ulla argumenta persuadet, ut ad firmiter
       credendum [trahi] se intelligant: [5476]1
     * Datur potestas ut filii Dei fiant qui credunt in eum, cum hoc ipsum
       datur ut credant in eum. Quæ potestas nisi detur a Deo nulla esse
       potest ex libero arbitrio, quia nec liberum bono erit quod
       liberator non liberaverit.: [5477]1
     * De Natura Theologiæ: [5478]1
     * Dei genetrix: [5479]1
     * Denique quomodo respondeat advertite, et videte latebras
       ambiguitatis falsitati præparare refugia, ita ut etiam nos cum
       primum ea legimus, recta vel correcta propemodum gauderemus.:
       [5480]1
     * Deteriora sequor.: [5481]1
     * Deus ipse imprimis est, qui, Christianam doctrinam atque adeo
       Scripturam sacram veram esse, voce revelationis suæ et interno
       quodam instinctu et impulsu, humanis mentibus contestatur: [5482]1
     * Dico veterem Nativitatem atque adeo omnes vires naturæ, quæ
       naturali propagatione transfunduntur in sobolem in scriptura
       damnari; maledictam cordis nostri imaginationem, rationem, os,
       manus, pedes peccato et tenebris involuta in nobis omnia.: [5483]1
     * Digitus Dei!: [5484]1
     * Diligam te, Domine, et gratias agam, et confitear nomini tuo,
       quoniam tanta dimisisti mihi mala et nefaria opera mea. Gratiæ tuæ
       deputo et misericordia tuæ quod peccata mea tanquam glaciem
       solvisti, gratiæ tuæ deputo et quæcunque non feci mala; quid enim
       non facere potui qui etiam gratuitum facinus amavi? Et omnia mihi
       dimissa esse fateor, et quæ mea sponte feci mala, et quæ te duce
       non feci. Quis est hominum, qui suam cogitans infirmitatem, audet
       viribus suis tribuere castitatem atque innocentiam suam, ut minus
       amet te, quasi minus ei necessaria fuerit misericordia tua, quâ
       condonas peccata conversis ad te? Qui enim vocatus ad te secutus
       est vocem tuam et vitavit, et quæ me de meipso recordantem et
       fatentem legit, non me derideat ab eo medico ægrum sanari, a quo
       sibi prestitum est ut non ægrotaret, vel potius ut minus ægrotaret;
       et ideo te tantundem imo vero amplius diligat, quia per quem me
       videt tantis peccatorum meorum languoribus exui, per eum se videt
       tantis peccatorum languoribus non implicari: [5485]1
     * Discant (homines) Scripturæ sanctæ consuetudinem, nunquam spiritum
       perversum absolute, sed cum additamento aliquo spiritum nuncupari:
       sicut ibi, Spiritu fornicationis seducti sunt: [5486]1
     * Disce, puer, virtutem ex me, verumque laborem;: [5487]1
     * Eo anno prodigia multa fuerunt: quorum averruncandorum caussa
       supplicationes in biduum senatus decrevit: [5488]1
     * Erat lumen verum quæ illuminat omnem hominem venientem in hunc
       mundum;: [5489]1
     * Ergo tonitrua ad sermones Domini retulit, quorum in omnem terram
       exivit sonus; Spiritum autem hoc loco animam, quam suscepit
       rationabilem et perfectam intelligimus.: [5490]1
     * Et super omnia vocabulum spiritus, altiorem et mysticum in
       Scripturis sanctis significat intellectum; ut ibi, Litera occidit,
       spiritus autem vivificat: [5491]1
     * Et vittâ comptos voluit prætendere ramos.: [5492]1
     * Etenim si de loco procedit Spiritus et ad locum transit, et ipse
       Pater in loco invenietur et Filius: si de loco exit quem Pater
       mittit aut Filius, utique de loco transiens Spiritus et progediens,
       et Patrem sicut corpus secundum impias interpretationes relinquere
       videtur et Filium. Hoc secundum eos loquor qui dicunt quod habeat
       Spiritus descensorium motum ... Venit non de loco in locum, sed de
       dispositione constitutionis in salutem redemptionis.: [5493]1
     * Ex hoc capite et proximo licet conjicere quæ fuerint dotes illius
       veteris ecclesiæ Christianæ, priusquam tot ceremoniis, opibus,
       imperiis, copiis, bellis aliisque id genus esset onerata. Nunc fere
       tot præclara munia ad unam Potestatem redacta sunt: h. e., Christi
       titulo palliatam Tyrannidem. Quid enim aliud est potestas nisi
       adsit animus apostolicus?: [5494]1
     * Exequitur, famulisve vicem committit agendi.: [5495]1
     * Exercitationes adversus Fanaticos: [5496]1
     * Exoritur fidei, peccatum est, inque reatum: [5497]1
     * Externæ igitur omnes et humanæ persuasiones non sunt satis ad
       credendum, quantumcunque ab hominibus competenter ea quæ sunt fidei
       proponantur; sed necessaria est insuper causa interior, hoc est,
       divinum quoddam lumen, incitans ad credendum, et oculi quidam
       interiores Dei beneficio ad videndum dati: [5498]1
     * Externæ omnes et humanæ persuasiones non sunt satis ad credendum,
       quantumcunque ab hominibus competenter ea quæ sunt fidei
       proponantur. Sed necessaria est insuper causa interior, hoc est
       divinum quoddam lumen incitans ad credendum, et oculi quidam
       interai Dei beneficio ad videndum dati: [5499]1
     * Fefellit judicium Palæstinum, propterea ibi videtur purgatus;
       Romanam vero ecclesiam, ubi eum esse notissimum scitis fallere
       usque quaque non potuit, quamvis et hoc fuerit utrumque conatus.
       Tanto judices fefellit occultius, quanto exponit ista versutius.:
       [5500]1
     * Fide perdita, spe relicta, intelligentia obcæcata, voluntate
       captiva, homo qua in se reparetur non invenit.: [5501]1
     * Fide perdita, spe relicta, intelligentia obcæcata, voluntate
       captiva, homo quo in se reparetur non invenit.: [5502]1
     * Fides tanquam radix imbre suscepto hæret in animæ solo; ut cum per
       legem Dei excoli coeperit surgant in ea rami qui fructus operum
       ferant. Non ergo ex operibus radix justitiæ, sed ex radice justitiæ
       fructus operum crescit.: [5503]1
     * Fieri non potest ut sanctifcato Spiritu non sit sanctum etiam
       corpus, quo sanctificatus utitur Spiritus.: [5504]1
     * Firmans tonitruum, et creans Spiritum, et annuncians in homines
       Christum suum: [5505]1
     * Firmissime tene et nullatenus dubites, posse quidem hominem, quem
       nec ignorantia literarum, neque aliqua prohibet imbecillitas vel
       adversitas, verba sanctæ legis et evangelii sive legere sive ex ore
       cujusquam prædicatoris audire; sed divinis mandatis obedire neminem
       posse, nisi quem Deus gratiâ suâ prævenerit, ut quod audit corpore,
       etiam corde percipiat et æcepta divinitus bonâ voluntate atque
       virtute, mandata Dei facere et velit et possit.: [5506]1
     * Fit mora, non causis anceps suspenditur ullis.: [5507]1
     * Forma præcessit in carne Christi, quam in nostra fide spiritualiter
       agnoscamus; nam Christus Filius Dei, secundum carnem de Spiritu
       Sancto conceptus et natus est: carnem autem illam nec concipere
       virgo posset nec parere, nisi ejus carnis Spiritus Sanctus operetur
       exordium. Sic etiam in hominis corde nec concipi fides potuit nec
       augeri, nisi eam Spiritus Sanctus effundat et nutriat. Ex eodem
       namque Spiritu renati sumus, ex quo Christus natus est.: [5508]1
     * Formans montes, et creans ventum, et annuntians homini eloquium
       suum: [5509]1
     * Fortunam ex aliis:: [5510]1
     * Fundus animæ meæ tangit fundum essentiæ Dei: [5511]1
     * Furta etiam faciebam de cellario parentum et de mensa, vel gula
       imperitante, vel ut haberem quod darem pueris, ludum suum mihi, quo
       pariter delectabantur tamen, vendentibus: [5512]1
     * Gens humana ruit per vetitum nefas.: [5513]1
     * Gratia qua Christi populus sumus hoc cohibetur: [5514]1
     * Gratiam corroborantem: [5515]1
     * Gratias ago tibi clementissime Deus, quis quod quæsivi mane prior
       ipse donasti.: [5516]1
     * Hæc gratia quæ occultè humanis cordibus divina largitate tribuitur,
       a nullo duro corde respuitur; ideo quippe tribuitur, ut cordis
       durities primitus auferatur: [5517]1
     * Hæc juxta possibilitatem nostri ingenii, quot res spiritus
       significet, attigimus. -- Nonnunquam autem spiritus et Dominus
       noster Jesus Christus, id est, Dei Filius, appellatur: Dominus
       autem spiritus est: [5518]1
     * Hæreticum hominem de vita: [5519]1
     * Heu miserum, nimisque miserum quem torquet conscientia sua, quam
       fugere non potest; nimis miserum quem expectat damnatio sua quam
       vitare non potest, nisi Deus eripiat. Nimis est infelix cui mors
       æterna est sensibilis; nimis ærumnosus quem terrent continui de sua
       infelicitate horrores.: [5520]1
     * Hic Spiritus Sanctus ab ipso mundi initio aquis legitur superfusus;
       non materialibus aquis quasi vehiculo egens, quasi potius ipse
       ferebat, et complectentibus firmamentum dabat congruum motum et
       limitem præfinitum. Hujus sempiterna virtus et divinitas, cum in
       propria natura ab inquisitoribus mundi antiquis philosophis proprie
       investigari non posset, subtilissimis tamen intuiti sunt
       conjecturis compositionem mundi; compositis et distinctis
       elementorum affectibus presentem omnibus animam affuisse, quæ
       secundum genus et ordinem singulorum vitam præberet et motum, et
       intransgressibiles figeret metas, et stabilitatem assignaret et
       usum. Hanc vitam, hunc motum, hanc rerum essentiam, animam mundi
       philosophi vocaverunt, putantes coelestia corpora, solem dico lunam
       et stellas ipsumque firmamentum hujus animæ virtute moveri et regi,
       et aquas, et terram, et aërem hujus semine imprægnari. Qui si
       spiritum et dominum, et creatorem, et vivificatorem, et nutritorem
       crederent onmium quæ sub ipso sunt, convenientem haberent ad vitam
       accessum. Sed abscondita est a sapientibus, et prudentibus tantæ
       rei majestas; nec potuit humani fastus ingenii secretis interesse
       coelestibus, et penetrare ad superessentialis naturæ altitudinem;
       et licet intelligerent, quod vere esset creatrix et gubernatrix
       rerum Divinitas, distinguere tamen nullo modo potuerunt quæ esset
       Deitatis Trinitas, vel quæ unitas vel quæ personarum proprietas.
       Hic est Spiritus vitæ cujus vivificus calor animat omnia et fovet
       et provehit et fecundat. Hic omnium viventium anima, ita largitate
       sua se omnibus abundanter infundit, ut habeant omnia rationabilia
       et irrationabilia secundum genus suum ex eo quod sunt, et quod in
       suo ordine suæ naturæ competentia agunt; non quod ipse sit
       substantialis anima singulis, sed in se singulariter marens, de
       plenitudine sua distributor magnificus proprias efficientias
       singulis dividit et largitur; et quasi sol omnia calefaciens
       subjecta, onmia nutrit, et absque ulla sui diminutione,
       integritatem suam de inexhausta abundantia quod satis est et
       sufficit omnibus commodat et impartit.: [5521]1
     * Hic est qui operatur ex aquis secundam nativitatem, semen quoddam
       divini generis, et consecrator cælestis nativitatis; pignus
       promissæ hæreditatis et quasi chirographum quoddam æternæ salutis;
       qui nos Dei faciat templum et nos efficiat domum, qui interpellat
       divinas aures pro nobis gemitibus ineloquacibus, advocationis
       officia, et defensionis exhibens munera, inhabitator corporibus
       nostris ductus, et sanctitatis effector; hic est qui inexplebiles
       cupiditates coercet: [5522]1
     * Hic est qui prophetas in ecclesia constituit, magistros erudit,
       linguas dirigit, vertutes et sanctitates facit, opera mirabilia
       gerit, discretiones spirituum porrigit, gubernationes contribuit,
       consilia suggerit, quæque alia sunt charismatum dona componit et
       digerit; et ideo ecclesiam Domino undique et in omnibus consummatam
       et perfectam facit: [5523]1
     * Hinc adjutoris Domini bonitate magistra: [5524]1
     * Hoc est enim, promittit Deus quod ipse facit; non enim ipse
       promittit et alius facit; quod jam non est promittere sed
       prædicere. Ideo non ex operibus sed ex vocante, ne ipsorum sit, non
       Dei.: [5525]1
     * Hoc non est inæqualitas substantiæ, sed ordo naturæ; non quod alter
       esset prior altero, sed quod alter esset ex altero.: [5526]1
     * Hoc piarum mentium est, ut nihil sibi tribuant, sed totum gratiæ
       Dei; unde quantumcunque aliquis det gratiæ Dei, etiamsi subtrahat
       potestati naturæ aut liberi arbitrii a pietate non recedit; cum
       vero aliquid gratiæ Dei subtrahitur et naturæ tribuitur quod gratiæ
       est, ibi potest periculum intervenire.: [5527]1
     * Hunc itaque affectum quo sumunt mortua vitam,: [5528]1
     * Id statuendum est, authoritatem humanam et incitamenta omnia illa
       prædicta, sive alia quæcunque adhibita ab eo qui proponit fidem,
       non esse sufficientes causas ad credendum ut credere tenemur; sed
       præterea opus esse interiori causa efficiente, id est, Dei speciali
       auxilio moventis ad credendum: [5529]1
     * Ideo dictum est quia nullus hominum illuminatur nisi illo lumine
       veritatis quod Deus est; ne quisquam putaret ab eo se illuminari, a
       quo aliquid audit ut discat, non dico si quenquam magnum hominem,
       sed nec si angelum ei contingat habere doctorem. Adhibetur enim
       sermo veritatis extrinsecus vocis ministerio corporali; verumtamen
       neque qui plantat est aliquid, neque qui rigat, sed qui incrementum
       dat Deus. Audit quippe homo dicentem vel hominem vel angelum, sed
       ut sentiat et cognoscat verum esse quod dicitur, illo lumine mens
       ejus intus aspergitur, quod æternum manet, quod etiam in tenebris
       lucet.: [5530]1
     * Ille ad Deum digne elevat manus, ille orationem bonâ conscientiâ
       effundit qui potest dicere.: [5531]1
     * Ille ex injustis justos facit, indit amorem: [5532]1
     * Ille obscuratis dat cordibus intellectum:: [5533]1
     * Illud quoque quod in Ecclesiaste dicitur, Quis scit an spiritus
       hominis ascendat sursum, et spiritus jumenti descendat deorsum?:
       [5534]1
     * In exauditionis fiducia: [5535]1
     * In hac divini magisterii schola, Pater est qui docet et instruit;
       Filius qui arcana Dei nobis revelat et aperit; Spiritus Sanctus qui
       nos replet et imbuit. A Patre potentiam, a Filio sapientiam, a
       Spiritu Sancto accipimus innocentiam. Pater eligit, Filius diligit,
       Spiritus Sanctus conjungit et unit.: [5536]1
     * In nullo gloriandum, quia nihil nostrum est.: [5537]1
     * In orandi libertate: [5538]1
     * In seculo hodie tam perverso prorsus immersi : [5539]1
     * Inaniter et perfunctorie potius quam veraciter pro eis, ut doctrinæ
       cui adversantur credendo consentiant, Deo fundimus preces, si ad
       ejus non pertinet gratiam convertere ad fidem suam, ipsi fidei
       contrarias hominum voluntates.: [5540]1
     * Interdum voce nos ipsos ad devotionem et acrius incitamus: [5541]1
     * Interpret. Hieron.: [5542]1
     * Interpretis officium est, non quid ipse velit, sed quid sentiat
       ille quem interpretatur, exponere: [5543]1
     * Invenimus homines rogantes te, et didicimus ab eis, sentientes te
       ut poteramus esse magnum aliquem; qui posses etiam non adparens
       sensibus nostris, exaudire nos et subvenire nobis: [5544]1
     * Ipsa suum consummat opus, cui tempus agendi: [5545]1
     * Irrideant: [5546]1
     * Is qui Spiritus Sancti particeps efficitur, per communionem ejus
       fit spiritualis pariter et sanctus.: [5547]1
     * Istane est: [5548]1
     * Ita dico, Lucili, sacer intra nos spiritus sedet, malorum
       bonorumque nostrorum observator et custos: hic prout a nobis
       tractatus est, ita nos ipse tractat.: [5549]1
     * Ita rodebar intus et confundebar pudore horribili vehementer, cum
       Pontitianus talia loqueretur.: [5550]1
     * Jam divini amor Numinis, Patris omnipotentis prolisque beatissimæ
       sancta communicatio; omnipotens Paraclete Spiritus; moerentium
       consolator clementissime, jam cordis mei penetralibus potenti
       illabere virtute, et tenebrosa quæque laris neglecti latibula,
       corusci luminis fulgore pius habitator lætifica, tuique roris
       abundantia, longo ariditatis marcentia squalore, visitando
       fecunda.: [5551]1
     * Judicioque suo, mota se extendere mente: [5552]1
     * Latinus interpres pro arrhabone posuit. Non id ipsum autem arrhabo
       quod pignus sonat. Arrhabo enim futuræ emptioni quasi quoddam
       testimonium, et obligamentum datur. Pignus vero, hoc est : [5553]1
     * Legant ergo et intelligant, intueantur atque fateantur, non lege
       atque doctrina insonante forinsecus, sed internâ atque occultâ,
       mirabili atque ineffabili potestate operari Deum in cordibus
       hominum non solum veras revelationes, sed bonas etiam voluntates.:
       [5554]1
     * Libera me, Domine, ab his hostibus meis, a quibus me liberare non
       valeo. Perversum et pessimum est cor meum, ad deploranda propria
       peccata mea est lapideum et aridum, ad resistendum insultantibus
       molle et luteum, ad inutilia et noxia pertractanda velox et
       infatigabile, ad cogitanda salubria fastidiosum et immobile. Anima
       mea distorta et depravata est ad percipiendum bonum; sed ad
       voluptatum vitia nimis facilis et prompta, ad salutem reminiscendam
       nimis etiam difficilis et pigra.: [5555]1
     * Libertas sine gratia nihil est nisi contumacia, non libertas.:
       [5556]1
     * Limite vobiscum, et formam hanc ascribitis illi,: [5557]1
     * Magnum aliquid Pelagiani se scire putant quando dicunt, non juberet
       Deus quod sciat non posse ab homine fieri; quis hoc nesciat? sed
       ideo jubet aliqua quæ non possumus ut noverimus quid ab illo petere
       debeamus. Ipsa enim est quæ orando impetrat, quod lex imperat.:
       [5558]1
     * Magnum aliquid Pelagiani se scire putant quando dicunt, non juberet
       Deus quod scit non posse ab homine fieri, quis hoc nesciat? sed
       ideo jubet aliqua quæ non possumus ut noverimus quid ab illo petere
       debeamus. Ipsa enim est fides quæ orando impetrat, quod lex
       imperat.: [5559]1
     * Malus bonum cum simulat, tunc est pessimus.: [5560]1
     * Mandando impossibilia non prævaricatores homines fecit, sed
       humiles; ut omne os obstruatur; et subditus fiat omnis mundus Deo;
       quia ex operibus legis non justificatibur omnis caro coram illo.
       Accipientes quippe mandatum, sentientes defectum, clamabimus in
       coelum, et miserebitur nostri Deus.: [5561]1
     * Mandando impossibilia, non prevaricatores homines fecit, sed
       humiles; ut omne os obstruatur; et subditus fiat omnis mundus Deo.
       Accipientes nempe mandatum, sentientes defectum, clamabimus in
       coelum.: [5562]1
     * Mandatis didicit, jugi sectetur amore.: [5563]1
     * Maneat ergo: [5564]1
     * Manifestissimè patet in impiorum animis nullam habitare virtutem;
       sed omnia opera eorum immunda esse atque polluta, habentium
       sapientiam non spiritualem sed animalem, non coelestem sed
       terrenam.: [5565]1
     * Mars pater te precor quæsoque ut calamitates: [5566]1
     * Maximum in totâ creaturâ testimonium de divinitate Spiritus Sancti
       corpus Domini est; quod ex Spiritu Sancto esse creditur secundum
       evangelistam: [5567]1
     * Mihi pene persuaserat hanc illam gratiam de qua quæstio est
       confiteri; quominus in multis ejus opusculi locis sibi ipsi
       contradicere videretur. Sed cum in manus meas et alia venissent quæ
       posterius latiusque scripsit, vidi quemadmodum etiam illic gratiam
       nominare sed ambigua generalitate quid sentiret abscondens, gratiæ
       tamen vocabulo frangens invidiam, offensionemque declinans.:
       [5568]1
     * Multa laudabilia atque miranda possunt in homine reperiri, quæ sine
       charitatis medullis habent quidem pietatis similitudinem, sed non
       habent veritatem.: [5569]1
     * Multa sunt testimonia, quibus hoc evidenter ostenditur, et Patris
       et Filii ipsum esse Spiritum, qui in Trinitate dicitur Spiritus
       Sanctus. Nec ob aliud existimo ipsum proprie vocari Spiritum, cum
       etiam si de singulis interrogemur, non possimus non Patrem et
       Filium Spiritum dicere; quoniam Spiritus est Deus, id est, non
       Corpus est Deus sed Spiritus; hoc proprie vocari oportuit eum, qui
       non est unus eorum, sed in quo communitas apparet amborum.: [5570]1
     * Munus hoc quod in Christo est, -- in consummationem seculi
       nobiscum; hoc expectationis nostræ solatium, hoc in donorum
       operationibus futuræ spei pignus est; hoc mentium lumen, hic
       splendour animorum est.: [5571]1
     * Nam et Dominus homo accepit communicationem Spiritus Sancti; sicut
       in evangeliis legitur, Jesus ergo repletus Spiritu Sancto,
       regressus est a Iordane.' Hæc autem absque ullâ calumniâ de
       dominico homine, qui totus Christus, unus est Jesus Filius Dei,
       sensu debemus pietatis accipere, non quod alter et alter sit, sed
       quod de uno atque eodem quasi de altero, secundum naturam Dei, et
       hominis disputatur.: [5572]1
     * Nam et prophetare et dæmonia excludere et virtutes magnas in terris
       facere sublimis utique et admirabilis res est, non tamen regnum
       coeleste consequitur quisquis in his omnibus invenitur, nisi recti
       et justi itineris observatione gradiatur.: [5573]1
     * Narrabat hoc Pontitianus; tu autem, Domine, inter verba ejus
       retorquebas me ad meipsum, auferens me a dorso meo ubi me posueram,
       dum nollem me attendere, et constituebas me ante faciem meam, ut
       viderem quam turpis essem, quam distortus et sordidus, maculosus et
       ulcerosus: et videbam et horrebam, et : [5574]1
     * Natura humana, etiamsi in illa integritate in qua est condita,
       permanet, nullo modo seipsam, creatore sua non adjuvante, servaret.
       Unde cum sine Dei gratia salutem non posset custodire quam accepit,
       quomodo sine Dei gratia potest recuperare quam perdidit?: [5575]1
     * Nec aer voce pulsatus ad aures eorum perveniebat, sed Deus
       loquebatur in animo prophetarum.: [5576]1
     * Nec existimare debemus Spiritum Sanctum secundum substantias esse
       divisum quia multitudo bonorum dicatur, -- impassibilis enim et
       indivisibilis atque immutabilis est, sed juxta differentes
       efficientias et intellectus multis bonorum vocabulis nuncupatur;
       quia participes suos, non juxta unam eandemque virtutem communione
       sui donet, quippe cum ad utilitatem uniuscujusque aptus sit.:
       [5577]1
     * Nec quod sola potest curâ officioque ministri: [5578]1
     * Negant etiam quam ad sacram Christi virginem Nemehiadem in oriente
       conscripsimus, et noverint nos ita hominis laudare naturam ut Dei
       semper addamus auxilium (verba Pelagii quibus respondet
       Augustinus), istam sane lege, mihique pene persuaserat, hanc illam
       gratiam de qua quæstio est confiteri.: [5579]1
     * Nemo alii dat, nemo sibi.: [5580]1
     * Nemo quisquam hominum sive ad cogitandum, sive ad operandum
       quodcunque bonum potest esse idoneus; nisi qui fuerit munere
       gratuito divinæ opitulationis adjutus; ab ipso namque est initium
       bonæ voluntatis, ab ipso facultas boni operis, ab ipso perseveantia
       bonæ conversationis.: [5581]1
     * Nemo suspicetur alium Spiritum Sanctum fuisse in Sanctis, nimirum
       ante adventum Domini, et alium in apostolis cæterisque discipulis,
       et quasi homonymum in differentibus esse substantiis; possumus
       quidem testimonia de divinis literis exhibere, quia idem Spiritus
       et in apostolis et in prophetis fuerit. Paulus in epistola quam ad
       Hebræos scribit, de Psalmorum volumine testimonium proferens, a
       Spiritu Sancto id dictum esse commemorat.: [5582]1
     * Neque enim tibi, Deus meus, sed apud te narro hæc generi meo,
       generi humano, quantulacunque ex particula incidere potest in istas
       meas literas. Et ut quid hoc? Ut videlicet ego et quisquis hæc
       legit, cogitemus de quam profundo clamandum sit ad te: [5583]1
     * Neque frustra præstantissimus sapientiæ firmare solitus est, si
       recludantur tyrannorum mentes, posse aspici laniatus et ictus;
       quando, ut corpora verberibus, ita sævitia, libidine, malis
       consultis, animus dilaceretur: [5584]1
     * Neque post id locorum Jugurthæ dies aut nox ulla quieta fuere:
       neque loco, neque mortali cuiquam, aut tempori, satis credere:
       civis, hostis, juxta metuere: circumspectare omnia, et omni
       strepitu pavescere: alio atque alio loco, sæpe contra decus regium
       requiescere: interdum, somno excitus arreptis armis tumultum
       facere: ita formidine, quasi vecordia, agitari.: [5585]1
     * Nolens ergo his tam claris testimoniis repugnare, et tamen volens a
       seipso sibi esse quod credidit quasi componat cum Deo ut partem
       fidei sibi vendicet, atque illi partem relinquat; et quod est
       elatius, primam tollit ipse, sequentem dat illi; et in eo quod
       dicit esse amborum, priorem se, facit posteriorem Deum.: [5586]1
     * Non est igitur gratia Dei in natura liberi arbitrii, et in lege
       atque doctrina sicut Pelagius desipit, sed ad singulos actus datur
       illius voluntate de quo scriptum est; pluviam voluntariam
       segregabis Deus hæreditati tuæ: [5587]1
     * Non videbam voraginem turpitudinis in quam projectus eram ab oculis
       tuis. Nam in illis jam quid me foedius fuit, [ubi etiam talibus
       displicebam], fallendo innumerabilibus mendaciis, et pædagogum et
       magistros et parentes amore ludendi, studio spectandi nugatoria [et
       imitandi ludicra inquietudine?]: [5588]1
     * Nonne advertimus multos fideles nostros ambulantes viam Dei, ex
       nulla parte ingenio comparari, non dicam quorundam hæreticorum, sed
       etiam minorum? Item nonne videmus quosdam homines utriusque sexus
       in conjugali castitate viventes sine querela, et tamen vel
       hæreticos vel Paganos, vel etiam in vera fide et vera ecclesia sic
       tepidos, ut eos miremur meretricum et histrionum subito
       conversorum, non solum sapientiâ et temperantiâ sed etiam fide, spe
       et charitate superari.: [5589]1
     * Nullus sine Deo, neque ullus non in Deo locus est. In coelis est,
       in inferno est, ultra maria est. Inest interior, excedit exterior.
       Itaque cum habet atque habetur, neque in aliquo ipse, neque non in
       omnibus est.: [5590]1
     * Nunquam enim accipit quisquam spirituales benedictiones Dei, nisi
       præcesserit Spiritus Sanctus; qui enim habet Spiritum Sanctum
       consequenter habebit benedictiones.: [5591]1
     * O bone Domine Jesu, etsi ego admisi unde me damnare potes, tu non
       amisisti unde salvare soles. -- Verum est conscientia mea meretur
       damnationem, et poenitentia mea non sufficit ad satisfactionem. Sed
       certum est quod misericordia tua superat omnem offensionem. Parce
       ergo mihi, Domine, qui es salus vera et non vis mortem peccatoris:
       miserere, Domine, peccatrici animæ meæ, solve vincula ejus, sana
       vulnera ejus. Ecce misericors Deus coram te exhibeo animam meam
       virtutum muneribus desolatam, catenis vitiorum ligatam, pondere
       peccatorum gravatam, delictorum sordibus foedatam, discissam
       vulneribus dæmonum, putidam et foetidam ulceribus criminum: his et
       aliis gravioribus malis quæ tu melius vides quam ego obstrictam,
       oppressam, circumdatam, obvolutam, bonorum omuium relevamine
       destitutam: [5592]1
     * O homo cognosce in præceptione quid debeas habere; in corruptione
       cognosce tuo te vitio non habere; in oratione cognosce unde
       accipias quod vis habere.: [5593]1
     * O qualis est artifex ille Spiritus! nulla ad discendum mora agitur
       in omne quod voluerit. Mox enim ut eligeret mentem docet; solumque
       tetigisse docuisse est. Nam humanum subito ut illustrat immutat
       affectum; abnegat hoc repente quod erat, exhibet repente quod non
       erat.: [5594]1
     * Omne etenim probitatis opus nisi semine veræ: [5595]1
     * Omnes prophetæ illa tantummodo sciebant quæ illis fuissent a Domino
       revelata. Unde et rex Hieremiam dubio interrogat, Si in ea hora qua
       cum illo loquebatur apud eum sermo Domini haberetur: [5596]1
     * Omni dictamini rectæ rationis potest voluntas se conformare; sed
       diligere Deum super omnia est dictamen rectæ rationis; ratio enim
       dictat inter omnia diligenda esse aliquid summe diligendum. Item
       homo errans potest diligere creaturam super omnia, ergo etiam Deum;
       mirum enim valde esset, quod voluntas se conformare possit
       dictamini erroneo et non recto.: [5597]1
     * Omnibus quidem quæ divina sunt cum reverentia et vehementi cura
       opertet intendere, maxime autem his quæ de Spiritus Sancti
       divinitate dicuntur, præsertim cum blasphemia in eum sine venia
       sit; ita ut blasphemantis poena tendatur non solum in omne præsens
       seculum, sed etiam in futurum. Ait quippe Salvator, blasphemanti in
       Spiritum Sanctum non esse remissionem, neque in isto seculo neque
       in futuro:' unde magis ac magis intendere oportet quæ Scripturarum
       de eo relatio sit: ne in aliquem, saltem per ignorantiam,
       blasphemiæ error obrepat.: [5598]1
     * Omnibus, et totum peccato absolvere mundum.: [5599]1
     * Omnino oportet nos orationis tempore curiam intrare coelestem,
       illam utique curiam, in qua rex regum stellato sedet solio,
       circumdante innumerabili et ineffabili beatorum spirituum exercitu
       ... Quanta ergo cum reverentia, quanto timore, quanta illuc
       humilitate accedere debet, à palude sua procedens et repens
       ranuncula vilis? Quam tremebundus, quam supplex, quam denique
       humilis et sollicitus, et toto intentus animo majestati gloriæ, in
       præsentia angelorum, in concilio justorum et congregatione
       assistere poterit miser homuncio?: [5600]1
     * Opera Trinitatis ad extra sunt indivisa.: [5601]1
     * Operam navat Christo vicariam: [5602]1
     * Optime Grajugenûm, cui me fortuna precari: [5603]1
     * Paulatim sentiebam ubi essem, et voluntates meas volebam ostendere
       eis per quos implerentur, et non poteram ... Itaque jactabam
       membra, et voces, signa similia voluntatibus meis, pauca quæ
       poteram, qualia poteram; et cum mihi non obtemperabatur, vel non
       intellecto, vel ne obesset, indignabar non subditis majoribus, et
       liberis non servientibus, et me de illis flendo vindicabam.:
       [5604]1
     * Pelagiana hæresis quo dogmate catholicam fidem destruere adorta
       sit, et quibus impietatum venenis viscera ecclesiæ atque ipsa
       vitalia corporis Christi voluerit occupare, notiora sunt quam ut
       opere narrationis indigeant. Ex his tamen una est blasphemia,
       nequissimum et subtilissimum germen aliarum, quâ dicunt gratiam Dei
       secundum merita hominum dari: [5605]1
     * Per : [5606]1
     * Per inhærentem justitiam intelligimus supernaturale donum gratiæ
       sanctificantis, oppositum originali peccato, et in singulis animæ
       facultatibus reparans et renovans illam Dei imaginem, quæ per
       peccatum originale foedata ac disspata fuit. Origlnale peccatum
       mentem tenebris implevit, hæc infusa gratia lumine coelesti
       collustrat. Istud cor humanum obstinatione et odio Dei ac divinæ
       legis maculavit, hæc infusa justitia cor emollit et amore boni
       accendit et inflammat. Postremo illud affectus omnes atque ipsum
       appetitum rebellione infecit; hæc renovata sanctitas in ordinem
       cogit perturbatas affectiones, et ipsam rebellem concupiscentiam
       dominio spoliat, et quasi sub jugum mittit.: [5607]1
     * Per quosdam scientes, per quosdam nescientes, id quod ex adventu
       Christi usque nunc et deinceps agitur prænunciaretur esse venturum:
       [5608]1
     * Petieram a te castitatem et dixeram, Da mihi castitatem et
       continentiam, sed noli modo. Timebam enim ne me cito exaudires, et
       cito sanares a morbo concupiscentiæ, quam malebam expleri quam
       extingui.: [5609]1
     * Pietate et religione atque hâc una sapientia, quod deorum
       immortalium numine omnia regi gubernarique perspeximus, omnes
       gentes nationesque superamus: [5610]1
     * Pignus: [5611]1
     * Ploremus coram Domino qui fecit nos et homines et salvos. Nam si
       ille nos fecit homines, nos autem ipsi nos fecimus salvos, aliquid
       illo melius fecimus. Melior enim est salvus homo quam quilibet
       homo. Si ergo te Deus fecit hominem et tu te fecisti bonum hominem,
       quod tu fecisti melius est. Noli te extollere super Deum, ...
       confitere illi qui fecit te, quia nemo recreat nisi qui creat, nemo
       reficit nisi qui fecit.: [5612]1
     * Ploremus coram Domino qui fecit nos et homines et salvos. Nam si
       ille nos fecit homines, nos autem ipsi nos fecimus salvos, aliquid
       illo melius fecimus; melior est enim salvus homo quam quilibet
       homo. Si ergo te Deus fecit hominem, et tu te fecisti bonum
       hominem, quod tu fecisti melius est.: [5613]1
     * Præsentia spirituali cum eis erat ubique futurus post ascensionem
       suam, et cum tota ecclesia sua in hoc mundo usque in consummationem
       seculi: neque enim de solis apostolis potest intelligi, sicut
       dedisti ei potestatem omnis carnis, ut onme quod dedisti ei det eis
       vitam æternam;' sed ubique de omnibus quibus in eum credentibus
       vita æterna datur.: [5614]1
     * Præteriens, studeat communem adferre salutem: [5615]1
     * Prima divini muneris gratia est, ut erudiat nos ad nostræ
       humilitatis confessionem, et agnoscere faciat, quod, si quid boni
       agimus, per illum possumus, sine quo nihil possumus.: [5616]1
     * Pro montibus qui Hebraicè dicuntur : [5617]1
     * Prophetæ erant Baal, et prophetæ confusionis, et alii offensionum,
       et quoscunque vitiosos prophetas Scriptura commemorat.: [5618]1
     * Prophetæ nec omnes sua vaticinia intelligebant, nec qui
       intelligebant omnia intelligebant; non enim ex se loquebantur sed
       ex superiore Dei afflatu; cujus consilia non onmia eis erant
       manifesta; utebaturque Deus illis non velut consultis futurorum,
       sed instrumentis quibus homines alloqueretur.: [5619]1
     * Prophetæ voces itemque virtutes ad fidem divinitatis edebant.:
       [5620]1
     * Propheta Deum, qui corporaliter invisibilis est, non corporaliter
       sed spiritualiter videt. Nam multa genera visionis in Scripturis
       sanctis inveniuntur. Unum secundum oculos corporis, sicut vidit
       Abraham tres viros sub ilice Mambre; alterum secundum quod
       imaginamur ea quæ per corpus sentimus. Nam et pars ipsa nostra cum
       Divinitus assumitur, multa revelantur non per oculos corperis, aut
       aures, aliumve sensum carnalem, sed tamen his similia, sicut vidit
       Petrus discum illum submitti a coelo cum variis animalibus. Tertium
       autem genus visionis est secundum mentis intuitum quo intellectu
       conspiciuntur veritas et sapientia; sine quo genere illa duo quæ
       prius posui vel infructuosa sunt vel etiam in errorem mittunt.:
       [5621]1
     * Prophetiæ mysterio usi sunt etiam qui exorbitaverant a vera
       religione, quia et illis dedit Deus verbum suum ut mysteria futura
       pronunciarent hominibus.: [5622]1
     * Prorsus si Dei adjutorium defuerit, nihil boni agere poteris; agis
       quidem illo non adjuvente libera voluntate, sed male; ad hoc idonea
       est voluntas tua quæ vocatur libera, et male agendo fit damnabilis
       ancilla.: [5623]1
     * Puer coepi rogare te auxilium et refugium meum, et in tuam
       invocationem rumpebam nodos linguæ meæ, et rogabam te parvus non
       parvo affectu, ne in schola vapularem: [5624]1
     * Pulsant non intrant animas; Deus ergo sepultos: [5625]1
     * Qualiacumque voles Judaei somia vendunt.: [5626]1
     * Quamvis dicamus Dei donum esse obedientiam, tamen homines
       exhortamur ad eam: sed illis qui veritatis exhortationem obedienter
       audiunt, ipsum donum Dei datum est, hoc est, obedienter audire;
       illis autem qui non sic audiunt, non est datum.: [5627]1
     * Quando Deus docet per Spiritus gratiam, ita docet ut quod quisque
       didicerit non tantum cognoscendo videat, sed etiam volendo appetat
       agendoque perficiat. Et ipso divino docendi modo etiam ipsa
       voluntas, et ipsa operatio non sola volendi et operandi naturalis
       possibilitas adjuvatur. Si enim solum posse nostrum hac gratia
       juvaretur, ita diceret Dominus, Omnis qui audivit a Patre, et
       didicit, potest venire ad me: [5628]1
     * Qui Spiritu Sancto plenus est statim universis donationibus Dei
       repletur, sapientia, scientia, fide, cæterisque virtutibus.:
       [5629]1
     * Qui Spiritum negavit, et Deum Patrem negavit et Filium; quoniam
       idem est Spiritus Dei, qui Spiritus Christi est: [5630]1
     * Qui confirmat montes, ad cujus vocem coelorum cardines et terræ
       fundamenta quatiuntur. Ipse qui creat spiritum, quem in hoc loco
       non Spiritum Sanctum, ut hæretici suspicantur, sed ventum
       intelligimus, sive spiritum hominis, annuncians homini eloquium
       ejus, qui cogitationum secreta cognoscit: [5631]1
     * Qui quamvis multa admoveat mandata vocantis,: [5632]1
     * Quia ecce formans montes, et creans ventum, et annuncians homini
       eloquium suum: [5633]1
     * Quia vero Spiritus vocabulum multa significat, enumerandum est
       breviter quibus rebus nomen ejus aptetur. Vocatur spiritus et
       ventus, sicut in : [5634]1
     * Quicquid de Spiritu Sancto diximus hoc similiter de Patre et Filio
       communiter et indivise volumus intelligi; quia sancta et
       inseparabilis Trinitas nunquam aliquid se sigillatim operari
       noverit.: [5635]1
     * Quicquid tuum est peccatum est: [5636]1
     * Quicunque tribuit sibi bonum quod facit etiamsi videtur nihil mali
       manibus operari, jam cordis innocentiam perdidit in quo se
       largitori bonorum prætulit.: [5637]1
     * Quicunque tribuit sibi bonum quod facit, etiamsi nihil videtur mali
       manibus operari, jam cordis innocentiam perdidit, in quo se
       largitori bonorum prætulit.: [5638]1
     * Quid enim potest: [5639]1
     * Quid est, Omnis qui audivit a Patre, et didicit, venit ad me:
       [5640]1
     * Quid igitur Spiritus Sancti operatione divinius, cum etiam
       benedictionum suarum præsulem Spiritum Deus ipse testetur, dicens,
       Ponam Spiritum meum super semen tuum, et benedictiones meas super
       filios tuos: [5641]1
     * Quis istis corda mutavit, nisi qui finxit singillatim corda eorum?
       Quis hujus rigoris duritiem ad obediendi mollivit affectum, nisi
       qui potens est de lapidibus Abrahæ filios excitare?: [5642]1
     * Quo redametur amans, et amor quem conserit, ipse est.: [5643]1
     * Quo stulti sapere incipiunt ægrique valescunt: [5644]1
     * Quo tenebræ fiunt lumen, quo immunda nitescunt;: [5645]1
     * Quomodo nempe lux incassum circumfundit oculos cæcos vel clausos,
       ita animalis homo non percipit ea quæ sunt Spiritus Dei.: [5646]1
     * Quomodo proficiebat sapientiâ Dei? doceat te ordo verborum.
       Profectus est ætatis, profectus est sapientiæ, sed humanæ. Ideo
       ætatem ante præmisit, ut secundum homines crederes dictum; ætas
       enim non divinitatis sed corporis est. Ergo si proficiebat ætate
       hominis proficiebat sapientiâ hominis. Sapientia autem sensu
       proficit, quia a sensu sapientia.: [5647]1
     * Quoniam Dominus in cælos esset abiturus, Paracletum discipulis
       necessario dabat, ne illos quodammodo pupillos, quod minimè
       decebat, relinqueret; et sine advocato et quodam tutore desereret.
       Hic est enim qui ipsorum animos mentesque firmavit, qui in ipsis
       illuminator rerum divinarum fuit; quo confirmati, pro nomine Domini
       nec carceres nec vincula timuerunt: quin imo ipsas seculi
       potestates et tormenta calcaverunt, armati jam scilicet per ipsum
       atque firmati, habentes in se dona quæ hic idem Spiritus ecclesiæ
       Christi sponsæ, quasi quædam ornamenta distribuit et dirigit.:
       [5648]1
     * Quoniam fideles Christiani, nec argumentis, nec tormentis, nec
       blandimentis adduci possunt, vel inclinari, ut veritatem quam
       credunt vel ore tenus negent; quod nemo peritus alicujus scientiæ
       faceret, si acerrimis tormentis cogeretur scientiam suam de
       conclusione aliqua geometrica vel arithmetica retractare. Stultus
       enim et ridiculus esset geometra, qui pro sua scientia in
       controversiis geometricis mortem auderet subire, nisi in quantum
       dictat fides, non esse mentiendum.: [5649]1
     * Quoniam quidam temeritate potius quam recta via etiam in superna
       eriguntur, et hæc de Spiritu Sancto jactitant, quæ neque in
       Scripturis lecta, nec a quoquam ecclesiasticorum veterum usurpata
       sunt, compulsi sumus creberrimæ exhortationi fratrum cedere, quæque
       sit nostra de eo opinio etiam Scripturarum testimoniis comprobare;
       ne imperitiâ tanti dogmatis, hi qui contraria opponunt decipiant
       eos qui sine discussione sollicita in adversariorum sententiam
       statim pertrahuntur.: [5650]1
     * Ramos oleæ, ac velamenta alia supplicantium porrigentes, orare, ut
       reciperent sese;: [5651]1
     * Rara hora, brevis mora: [5652]1
     * Rationales quoque aliæ creaturæ, et de bono in malum sponte propria
       profluentes, spiritus pessimi et spiritus appellantur immundi;
       sicut ibi, Cum autem spiritus immundus exierit ab homine: [5653]1
     * Restat ut ipsam fidem unde omnis justitia sumit initium, non
       humano, quo isti extolluntur, tribuamus arbitrio, nec ullis
       precedentibus meritis, quoniam inde incipiunt bona quæcunque sunt
       merita, sed gratuitum Dei donum esse fateamur, si gratiam veram, id
       est, sine meritis cogitamus.: [5654]1
     * Restat ut ipsam fidem unde omnis justitia sumit initium, non
       humano, quo isti extolluntur, tribuamus arbitrio, nec ullis
       precedentibus meritis, quoniam inde incipiunt bona quæcunque sunt
       merita, sed gratuitum Dei donum esse fateamur, si gratiam veram, id
       est, sine meritis cogitemus.: [5655]1
     * Revelare: [5656]1
     * Sæpe mecum cogitavi unde tam suadibilis sit ipsa Scriptura, unde
       tam potenter influat in animos auditorum, unde tantum habeat
       energiæ, ut non ad opinandum tantum, sed ad solide credendum omnes
       inflectat? Non est hoc imputandum rationum evidentiæ, quas non
       adducit; non artis industriæ aut verbis suavibus ad persuadendum
       accommodatis, quibus non utitur. Sed vide an id in causa sit, quod
       persuasi sumus eam a prima veritate fluxisse? Sed unde sumus ita
       persuasi nisi ab ipsa? quasi ad ei credendum nos sui ipsius
       contrahat authoritas. Sed unde oro hanc anthoritatem sibi
       vendicavit? Neque enim vidimus nos Deum concionantem, scribentem,
       docentem; tamen, ac si vidissemus, credimus et tenemus a Spiritu
       Sancto fluxisse quæ legimus. Forsan fuerit hæc ratio firmiter
       adhærendi, quod in ea veritas sit solidior, quamvis non clarior;
       habet enim omnis veritas vim inclinativam, et major majorem, et
       maxima maximam. Sed cur ergo non omnes credunt evangelio? Respond.:
       [5657]1
     * Sanctificationis bonitatisque vocabulum, et ad Patrem, et ad
       Filium, et ad Spiritum Sanctum æquè refertur; sicut ipsa quoque
       appellatio Spiritus. Nam et Pater Spiritus dicitur ut ibi, Spiritus
       est Deus: [5658]1
     * Sarcinâ sæculi, velut somno adsolet, dulciter premebar, et
       cogitationes quibus meditabar in te, similes erant conatibus
       expergisci volentium, qui tamen superati soporis altitudine
       remerguntur.: [5659]1
     * Saul invidiæ stimulo suscitatus et malo spiritu sæpe arreptus, cum
       David occidere vellet, et ipse David tunc cum Samuele et cæterorum
       prophetarum cuneo prophetaret, misit Saul nuncios et ipsum
       interficiendum de medio prophetarum rapere jubet. -- Sed et ipse
       cum inter prophetas venerat prophetabat. -- Quoniam Spiritus Sancti
       verba non dicentium merito pensantur, sed ipsius voluntate
       ubicunque voluerit proferuntur. At vero quidam in hoc loco æstimant
       quod Saul non Divino Spiritu sed malo illo quo sæpe arripiebatur
       per totum illum diem prophetaret ... Sed qualiter hoc sentiri
       potest cum ita scribitur; et factus est super eum Spiritus Domini
       et ambulans prophetabat? nisi forte sic in hoc loco accipitur
       Spiritus Domini quomodo et alio loco Spiritus Domini malus Saul
       arripiebat. Verumtamen ubicunque sine additamento Spiritus Dei vel
       Spiritus Domini vel Spiritus Christi in Scripturis sanctis
       invenitur, Spiritus Sanctus esse a nullo sano sensu dubitatur.
       Ubicunque vero cum additamento Spiritus Domini malus dicitur esse,
       intelligitur diabolus esse, qui Domini: [5660]1
     * Scaturire faciam: [5661]1
     * Sed cupidos recti juvet, illustretque volentes.: [5662]1
     * Sed et hoc notandum ex eo quod dixerat; ut videam quid loquatur, in
       me; prophetiam visionem et eloquium Dei non extrinsecus ad
       prophetas fieri, sed intrinsecus et interiori homini respondere.
       Unde et Zacharias, et angelus inquit, qui loquebatur in me.:
       [5663]1
     * Sed et in alio loco idem apostolus a nostro spiritu Spiritum Dei
       secernens ait, Ipse Spiritus testimonium perhibet spiritui nostro:
       [5664]1
     * Sed proprio quemque Arbitrio parere vocanti,: [5665]1
     * Sed quid illud est quo corporum sensus pulsantur, in agro cordis
       cui impenditur ista cultura, nec radicem potest figere nec germen
       emittere, nisi ille summus et verus Agricola potentia sui operis
       adhibuerit, et ad vitalem profectum ea quæ sunt plantata
       perduxerit?: [5666]1
     * Semper adest quæ gesta velit: non moribus illi: [5667]1
     * Semper quidem adjutorium gratiæ nobis est a Deo poscendum, sed nec
       ipsum quod possumus viribus nostris assignem. Neque enim haberi
       potest ipse saltem orationis affectus nisi divinitus fuerit
       attributus. Ut ergo desideremus adjutorium gratiæ, hoc ipsum quoque
       est gratiæ, ipsa namque incipit effundi ut incipiat posci.: [5668]1
     * Si in gratiâ, non ex naturâ aquæ, sed ex præsentiâ est Spiritus
       Sancti: numquid in aquâ vivimus, sicut in Spiritu? numquid in aquâ
       signamur sicut in Spiritu?: [5669]1
     * Si non castè, tamen cautè: [5670]1
     * Si quis per naturæ vigorem bonum aliquod quod ad salutem pertinet
       vitæ æternæ, cogitare ut expedit, aut eligere, sive salutari, id
       est, Evangelicæ prædicationi consentire posse confirmat, absque
       illuminatione et inspiratione Spiritus Sancti, qui dat omnibus
       suavitatem consentiendo et credendo veritati, hæretico fallitur
       spiritu.: [5671]1
     * Si quis per naturæ vigorem bonum aliquod quod ad salutem pertinet
       vitæ eternæ, cogitate ut expedit, aut eligere, sive salutari, id
       est, evangelicæ prædicationi consentire posse affirmat absque
       illuminatione et inspiratione Spiritus Sancti, qui dat omnibus
       suavitatem consentiendo et credendo veritati, hæretico fallitur
       spiritu.: [5672]1
     * Si quis per naturæ vigorem evangelizanti predicationi nos
       consentire posse confirmet absque illuminatione Spiritus Sancti;
       hæretico fallitur spiritu.: [5673]1
     * Si quis sicut augmentum ita etiam initium fidei, ipsumque
       credulitatis affectum, non per gratiæ donum, id est, per
       inspirationem Spiritus Sancti, corrigentem voluntatem nostram ab
       infidelitate ad fidem, ab impietate ad pietatem, sed naturaliter
       nobis inesse dicit, apostolicis dogmatibus adversarius approbatur.:
       [5674]1
     * Si quis sine gratia Dei credentibus, volentibus, desiderantibus,
       conantibus misericordiam dicit conferri divinitus; non autem ut
       credamus, velimus, per infusionem et inspirationem Spiritus Sancti
       in nobis fieri confitetur, anathema sit.: [5675]1
     * Sicut in nativitate carnali omnem nascentis hominis voluntatem
       præcedit operis divini formatio, sic in spirituali nativitate qua
       veterem hominem deponere incipimus.: [5676]1
     * Significat autem effusionis verbum largam et divitem muneris
       abundantiam; itaque cum unus quis alicubi aut duo Spiritum Sanctum
       accipiant non dicitur, Effundam de Spiritu meo,' sed tunc quando in
       universas gentes munus Spiritus Sancti redundaverit.: [5677]1
     * Significat autem effusionis verbum, largam, et divitem muneris
       abundantiam; itaque cum unus quis alicubi, aut duo Spiritum Sanctum
       accipiunt, non dicitur, Effundam de Spiritu meo,' sed tunc, quando
       in universas gentes munus Spiritus Sancti redundaverit.: [5678]1
     * Similiter ex Spiritu secundum gratiam nos renasci, Dominus ipse
       testatur dicens, Quod natum est ex carne, caro est: [5679]1
     * Siquis evangelicæ prædicationi consentire posse confirmat absque
       illuminatione et inspiratione Spiritus Sancti, hæretico fallitur
       spiritu.: [5680]1
     * Siquis propheticum dictum, ideo derivandum putet ad
       interpretationem Spiritus Sancti; quia habet, annuncians in homines
       Christum suum,' is ad incarnationis Dominicæ mysteria dictum
       facilius derivabit. Nam si te movet quia Spiritum dixit, et hoc non
       putas derivandum ad mysterium assumptionis humanæ; prosequere
       scripturas et invenies optime congruere de Christo, de quo bene
       convenit æstimari, quia firmavit tonitrua adventu suo; vim
       videlicet et sonum coelestium scripturarum; quarum velut quodam
       tonitru mentes nostræ redduntur attonitæ, ut timere discamus, et
       reverntiam coelestibus deferamus oraculis. Denique, in Evangelio
       fratres Domini filii tonitru dicebantur. Et cum vox Patris facta
       esset dicentis ad Filium, Et honorificavi te, et iterum
       honorificabo,' Judæi dicebant, Tonitruum factum est illi.': [5681]1
     * Solis ad occasum, quum frigidus aëra vespe: [5682]1
     * Spiritu tuo bone deduc me: [5683]1
     * Spiritualia illis traditurus, exemplum prioris conversationis
       memorat; ut sicut simulacrorum fuerunt formâ colentes idola, et
       ducebantur duce voluntate dæmoniorum; ita et colentes deum sint
       formâ legis dominicæ.: [5684]1
     * Spiritus Sanctus ad hoc missus a Christo, ad hoc postulatus de
       Patre ut esset doctor veritatis, Christi vicarius.: [5685]1
     * Spiritus Sanctus qui a Patre et Filio procedit, nec ipse coepit;
       quia processio ejus continua est, et ab eo qui non coepit.: [5686]1
     * Spiritus autem Sanctus semper Spiritus Sancti appellatione
       censetur; non quod ex consortio tantum nominis Spiritus cum Patre
       ponatur et Filio, sed quod una natura unum possideat et nomen.:
       [5687]1
     * Spiritus quidem Sanctus nec ingenitus est nec genitus alicubi
       dicitur, ne si ingenitus diceretur sicut Pater, duo Patres in
       Sancta Trinitate intelligerentur; aut si genitus diceretur sicut
       Filius, duo itidem Filii in eadem estimarentur esse Sancta
       Trinitate: sed tantummodo procedere de Patre et Filio salva fide
       dicendum est. Qui tamen non de Patre procedit in Filium, et de
       Filio procedit ad sanctificandam creaturam, sicut quidam male
       intelligentes credendum esse putabant, sed simul de utroque
       procedit. Quia Pater talem genuit Filium, ut quemadmodum de se, ita
       et de illo quoque procedat Spiritus Sanctus.: [5688]1
     * Sunt autem multa genera prophetandi, quorum unum est somniorum
       quale fuit in Daniele.: [5689]1
     * Sunt quædam effecta interna ad conversionem sive regenerationem
       prævia, quæ virtute verbi, spiritusque in nondum regeneratorum
       cordibus excitantur; qualia sunt notitia voluntatis divinæ, sensus
       peccati, timor poenæ; cogitatio de liberatione, spes aliqua veniæ.:
       [5690]1
     * Sunt quædam opera externa, ab hominibus ordinariè requisita,
       priusquam ad statum regenerationis, aut conversionis perducantur,
       quæ ab iisdem quandoque libere fieri, quandoque liberè omitti
       solent; ut adire ecclesiam, audire verbi præconium, et id genus
       alia.: [5691]1
     * Suscitat et solvit peccati compede vinctos.: [5692]1
     * Suspirabam ligatus non ferro alieno, sed mea ferrea voluntate.
       Velle meum tenebat inimicus, et inde mihi catenam : [5693]1
     * Symmachum: [5694]1
     * Totum ex Spiritus Sancti constat ducatu, quod devii diriguntur,
       quod impii convertuntur, quod debiles contirmantur. Spiritus
       rectus, Spiritus Sanctus, Spiritus principalis regit, componit,
       consummat et perficit, nostras inhabitat mentes, et corda quæ
       possidet; nec errare patitur, nec corrumpi, nec vinci quos
       docuerit, quos possederit, quos gladio potentissimæ veritatis
       accinxerit.: [5695]1
     * Trahitur [homo] miris modis ut velit, ab illo qui novit intus in
       ipsis cordibus hominum operari; non ut homines, quod fieri non
       potest, nolentes credant, sed ut volentes ex nolentibus fiant.:
       [5696]1
     * Tu nosti Domine quam sanctæ et puræ et mundæ sint ab omni malitia,
       et iniquitate, et rapina quas ad te extendo manus: quemadmodum
       justa et munda labia et ab omni mendacio libera quibus offero tibi
       deprecationes, ut mihi miserearis.: [5697]1
     * Tu spes mea [et portio mea] in terra viventium, ad mutandum
       terrarum locum pro salute animæ mea, et Carthagini stimulos quibus
       inde avellerer admovebas, et Romæ illecebras quibus attraherer,
       proponebas mihi per homines, qui diligunt vitam mortuam, hinc
       insana facientes, inde vana pollicentes, et ad corrigendos gressus
       meos, utebaris occulte et illorum et mea perversitate: [5698]1
     * Ubi supra: [5699]1
     * Unum autem esse Spiritum nemo dubitaverit; etsi de uno Deo plerique
       dubitaverunt: [5700]1
     * Ut cunctos vocet illa quidem invitetque; neque ullum: [5701]1
     * Ut ventum est ad horam profitendæ fidei quæ verbis certis conceptis
       retentisque memoriter, de loco eminentiore, in conspectu populi
       fidelis, Romæ reddi solet ab eis qui accessuri sunt ad gratiam
       tuam, oblatum esse dicebat Victorino a presbyteris, ut secretius
       redderet, sicut nonnullis qui verecundia trepidaturi videbantur,
       offerri mos erat; illum autem maluisse salutem suam in conspectu
       sanctæ multitudinis profiteri. Non enim erat salus, quam docebat in
       rhetorica, et tamen eam publice professus erat. Quanto minus ergo
       vereri debuit mansuetum gregem tuum pronuncians verbum tuum, qui
       non verebatur in verbis suis turbas insanorum! Itaque ubi ascendit
       ut redderet, omnes sibimet invicem quisque ut eum noverant,
       instrepuerunt nomen ejus strepitu gratulationis, (quis autem ibi
       eum non noverat?) et sonuit presso sonitu per ora cunctorum
       collætantium, Victorinus, Victorinus. Cito sonuerunt exultatione
       quia videbant eum, et cito siluerunt intentione ut audirent eum.
       Pronunciavit ille fidem veracem præclara fiducia, et volebant eum
       omnes rapere intro in cor suum; et rapiebant amando et gaudendo. Hæ
       rapientium manus erant: [5702]1
     * Velut si magister suscipiens ad rudimenta discipulum, et ignorantem
       penitus literas, ut eum docere possit et instituere, necesse habet
       inclinare se ad discipuli rudimenta, et ipse prius dicere nomen
       literæ, ut respondendo discipulus discat, et sit quodammodo
       magister incipienti discipulo similis, ea loquens et ea meditans,
       quæ incipiens loqui debeat ac meditari; ita et Sanctus Spiritus,
       ubi oppugnationibus carnis perturbari nostrum spiritum viderit, et
       nescientem quid orare debeat secundum quod oportet, ipse velut
       magister orationem præmittit, : [5703]1
     * Vere abyssus peccata mea sunt, quia incomprehensibilia
       profunditate, et inestimabilia sunt numero et immensitate. O
       abyssus abyssum invocans! O peccata mea, tormenta quibus me
       servatis abyssus sunt, quia infinita et incomprehensibilia sunt.
       Est et tertia abyssus, et est nimis terribilis; judicia Dei abyssus
       multa, quia super omnem sensum occulta. Hæ omnes abyssi terribiles
       sunt mihi undique, quia timor super timorem et dolor super dolorem.
       Abyssus judiciorum Dei super me, abyssus inferni subtus me, abyssus
       peccatorum meorum est intra me. Illam quæ super me est timeo ne in
       me irruat; et me cum abysso mea, in illam quæ subtus me latet,
       obruat.: [5704]1
     * Vertitur, et sterilis cumulat sibi gloria poenam.: [5705]1
     * Vicarium Christi: [5706]1
     * Video meliora proboque,: [5707]1
     * Vidisti, Domine, cum adhuc puer essem, et quodam die pressus
       stomachi dolore repente æstuarem pene moriturus; vidisti, Deus
       meus, quoniam custos meus jam eras, quo motu animi et qua fide
       baptismum Christi tui, Dei et Domini mei flagitavi: [5708]1
     * Vir bonus commune bonum: [5709]1
     * Voluntas nova quæ mihi esse coeperat, ut te gratis colerem fruique
       te vellem, Deus, sola certa jucunditas, nondum erat idonea ad
       superandam priorem vetustate roboratam. Ita duæ voluntates meæ, una
       vetus, alia nova, illa carnalis, illa spiritualis, confligebant
       inter se, atque discordando dissipabant animam meam. Sic
       intelligebam in me ipso experimento id quod legeram, quomodo caro
       concupisceret adversus Spiritum, et Spiritus adversus carnem.' Ego
       quidem in utroque, sed magis ego in eo quod in me approbabam quam
       in eo quod in me improbabam. Ibi enim magis jam non ego, quia ex
       magna parte id patiebar invitus, quod faciebam volens;: [5710]1
     * ab extra: [5711]1
     * actus primus: [5712]1
     * ad Origenistas: [5713]1
     * ad invicem: [5714]1
     * ad nauseam usque: [5715]1
     * ad ultimum virium: [5716]1
     * adversus typhum humani generis: [5717]1
     * aliunde: [5718]1
     * animalis homo: [5719]1
     * arcanum: [5720]1
     * arrha: [5721]1
     * arrhabon: [5722]1
     * attritio mentis: [5723]1
     * ave: [5724]1
     * bonum oritur ex integris, malum ex quocunque defectu: [5725]1
     * coelestes igniculi: [5726]1
     * causa sine quâ non: [5727]1
     * compati, condolere: [5728]1
     * compunctio cordis: [5729]1
     * credo: [5730]1
     * cui bono: [5731]1
     * de: [5732]1
     * de facto: [5733]1 [5734]2 [5735]3
     * de jure: [5736]1 [5737]2
     * de origine et progressu idololatriæ: [5738]1
     * depositum: [5739]1 [5740]2
     * dicendi libertas: [5741]1
     * dimensum: [5742]1
     * divinæ auræ particulam: [5743]1
     * dolor legalis: [5744]1
     * dona: [5745]1
     * duplex: [5746]1
     * ebullire more scaturiginis: [5747]1
     * effundam: [5748]1
     * eloqui aut proferre verba more scaturiginis: [5749]1
     * eneco, morte macto: [5750]1
     * esse tam apertum, tamque perspicuum, cùm coelum suspeximus,
       coelestiaque contemplati sumus, quàm esse aliquod numen
       præstantissimæ mentis, quo hæc regantur? ... Quod qui dubitet, haud
       sane intelligo cur non idem, sol sit, an nullus sit, dubitare
       possit: [5751]1
     * et in consequentibus, assumit septem alios spiritus nequiores se:
       [5752]1
     * ex: [5753]1
     * ex condigno: [5754]1
     * ex congruo: [5755]1
     * ex editione Parisiensi: [5756]1
     * ex opere operato: [5757]1
     * externum formale: [5758]1
     * facultas et libertas dicendi: [5759]1
     * fecerat et constrinxerat me. Quippe ex voluntate perversa facta est
       libido, et dum servitur libidini, facta est consuetudo; et dum
       consuetudini non resistitur, facta est necessitas. Quibus quasi
       ansulis sibimet innexis, unde catenam appellavi, tenebat me
       obstrictum dura servitus.: [5760]1
     * fomes: [5761]1 [5762]2 [5763]3 [5764]4
     * fons et origo Deitatis: [5765]1
     * fons et origo Trinitatis: [5766]1
     * genetivus materiæ: [5767]1
     * gratia: [5768]1
     * gratia indebita: [5769]1
     * gratia operans: [5770]1
     * hoc fixum, quos Spiritus sanctus intus docuit, solidè acquiescere
       in Scriptura, et hanc quidem esse : [5771]1
     * hoc significans, quod Spiritus Dei, id est, Spiritus Sanctus,
       testimonium spiritui nostro præbeat, quem nunc diximus esse
       spiritum hominis. Ad Thessalonicenses quoque, Integer: [5772]1
     * humiliatio animæ: [5773]1
     * ignorantia multiplicis in hac parte sermonis putaverunt Spiritum
       Sanctum ex hoc vocabulo demonstrari; cum in præsentiarum spiritus
       nomen ventum sonet ... Ergo ut prælocuti sumus, quomodo unumquodque
       dictum sit, consideremus ne forte per ignorantiam in barathrum
       decidamus erroris.: [5774]1
     * impossibile esse sine speciali gratia, ac done fidei divinitùs
       infuso, actum veræ fidei producere, aut ex veri nominis fide
       credere: [5775]1
     * in morali reformatione vitæ: [5776]1
     * in potentia: [5777]1 [5778]2
     * in procinctu: [5779]1
     * in solidum: [5780]1
     * in spirituali renovatione naturæ: [5781]1
     * in transitu: [5782]1
     * incubabat: [5783]1
     * innocentia puerilis? non est, Domine, non est, oro to, Deus meus.
       Nam hæc ipsa sunt quæ a pædagogis et magistris, a nucibus et
       pilulis et passeribus, ad præfectos et reges, aurum, prædia,
       mancipia, hæc ipsa omnino quæ succedentibus majoribus ætatibus
       transeunt [sicuti ferulis majora supplicia succedunt]: [5784]1
     * inter opera Hieronymi: [5785]1
     * internum formale sacrum: [5786]1
     * internuntius: [5787]1
     * intra: [5788]1
     * juge sacrificium: [5789]1
     * jus imperandi: [5790]1
     * juxta Aquilam: [5791]1
     * juxta Theodotionem: [5792]1
     * juxta quintam editionem: [5793]1
     * lamentationes: [5794]1
     * legere, nec opus erat; statim quippe cum fine hujusce sententiæ,
       quasi luce securitatis infusâ cordi meo, omnes dubitationis tenebræ
       diffugerunt. Tum interjecto aut digito aut nescio quo alio signo,
       codicem clausi, et tranquillo jam vultu indicavi Alypio. At ille
       quid in se ageretur, quod ego nesciebam, sic indicavit: petit
       videre quid legissem. Ostendi, et attendit etiam ultra quam ego
       legeram, et ignorabam quid sequeretur. Sequebatur vero, Infirmum
       autem in fide recipite,' quod ille ad se retulit, mihique aperuit.
       Sed tali admonitione firmatus est, placitoque ac proposito bono, et
       congruentissimo suis moribus, quibus a me in melius jam olim valde
       longeque distabat, sine ulla turbulenta cunctatione conjunctus est.
       Inde ad matrem ingredimur. Indicamus, gaudet. Narramus quemadmodum
       gestum sit; exultat et triumphat, et benedicit tibi, qui potens es
       ultra quam petimus aut intelligimus facere: [5795]1
     * malæ fidei possesoribus: [5796]1
     * me arrogantes et nondum salubriter prostrati et elisi a te, Deus
       meus, ego tamen confitear tibi dedecora mea, in laude tua: [5797]1
     * miserationes: [5798]1
     * mobilis: [5799]1
     * momento turbinis: [5800]1
     * mota: [5801]1
     * motus primo-primus: [5802]1
     * movens: [5803]1
     * natura sic apparet vitiata ut hoc majoris vitii sit non videre:
       [5804]1
     * ne cogitanda quidem sit pio homini; sed potius omnipræsentia
       Christi hominis -- uti promissa est, modo nobis ineffabili credi,
       et multo certius aliunde sciri possit ex ipsius promissione:
       [5805]1
     * nihil humani: [5806]1
     * opera gratiæ applicatcæ: [5807]1
     * opera gratiæ procuratæ: [5808]1
     * opera naturæ: [5809]1
     * ornatus eorum: [5810]1
     * os duorum: [5811]1
     * poena damni: [5812]1
     * poena sensus: [5813]1
     * paternoster: [5814]1
     * per doctrinam et revelationem suam, dum cordis nostri oculos
       aperit, dum nobis, ne præsentibus occupemur, futura demonstrat, dum
       diaboli pandit insidias, dum nos multiformi et ineffabili dono
       gratiæ cælestis illuminat.: [5815]1
     * per unionem utriusque: [5816]1
     * pignus: [5817]1
     * potentia logica: [5818]1
     * potentia obedientialis: [5819]1 [5820]2
     * potentia physica: [5821]1
     * prodeunt oratores novi, stulti adolescentuli: [5822]1
     * promus condus: [5823]1
     * quam noster spiritus (si tamen discipulus esse Sancti Spiritus
       desiderat) prosequatur, ipse gemitus offert quibus noster spiritus
       discat ingemiscere, ut repropitiet sibi Deum.: [5824]1
     * quisquiliæ hominum: [5825]1
     * quo a me fugerem non erat. Et si conabar a me avertere aspectum
       narrabat ille quod narrabat, et tu me rursus opponebas mihi, et
       impingebas me in oculos meos, ut invenirem iniquitatem meam et
       odissem.: [5826]1
     * rerum natura: [5827]1
     * seorsim a me: [5828]1
     * sicut angelus ad Josephum dicit, Quod in ea natum est de Spiritu
       Sancto est.: [5829]1
     * simplicitate credendi: [5830]1
     * soli LXX. : [5831]1
     * splendida peccata: [5832]1
     * subtilitate disputandi: [5833]1
     * succus: [5834]1
     * supplicationes: [5835]1
     * supplicia: [5836]1
     * supra humanum judicium, certo certius constituimus (non secus ac si
       ipsius Dei numen illic intueremur) hominum ministerio, ab ipsissimo
       Dei ore ad nos fluxisse. Non argumenta, non verisimilitudines
       quærimus, quibus judicium nostrum incumbat; sed ut rei extra
       æstimandi aleam positæ, judicium ingeniumque nostrum subjicimus ...
       Neque qualiter superstitionibus solent miseri homines captivam
       mentem addicere: sed quia non dubiam vim numinis illic sentimus
       vigere ac spirare, qua ad parendum, scientes so volentes, vividius
       tamen et efficacius quam pro humana aut voluntate aut scientia
       trahimur et accendimur ... Talis ergo est persuasio: [5837]1
     * terminus ad quem: [5838]1 [5839]2
     * timor servilis: [5840]1
     * tolle: [5841]1
     * totum logicum: [5842]1
     * ubi supra: [5843]1
     * ure, seca, occide: [5844]1
     * vehicula concupiscentiæ: [5845]1
     * vehicula gratiæ: [5846]1
     * vehiculum gratiæ: [5847]1
     * velamenta proeferre: [5848]1
     * velamentum levare: [5849]1
     * virtute operis operati: [5850]1
     * vis exsequendi: [5851]1
     * vivimus miseri, in quo Spiritus Sanctus omnino ferme pro ludibrio
       habetur: imo in quo etiam sunt qui non tantum corde toto eum
       repudient ut factis negent, sed quoque adeo blasphemi in eum
       exsurgant ut penitus eundem ex orbe expulsum aut exulatum cupiant,
       quum illi nullam in operationibus suis relinquant efficaciam; ac
       propriis vanorum habituum suorum viribus, ac rationis profanæ
       libertati carnalitatique suæ omnem ascribant sapientiam, et
       fortitudinem in rebus agendis. Unde tanta malignitas externæ
       proterviæ apud mortales cernitur. Ideoque pernicies nostra nos jam
       ante fores expectat: [5852]1
     * voluntatem spiritu, et corpore opera, significans. Considera utrum
       hoc ipsum in Esaia sonet quod scriptum est, Et scient qui spiritu
       errant intellectum: [5853]1
     * vox Spiritus adoptionis clamantis per Christum, Abba, Pater:
       [5854]1
     * vox naturæ clamantis ad Dominum naturæ: [5855]1
     __________________________________________________________________

Index of Pages of the Print Edition

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     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

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  35. file:///ccel/o/owen/pneum/cache/pneum.html3?scrBook=Gen&scrCh=4&scrV=5#i.xi.v-p6.5
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  37. file:///ccel/o/owen/pneum/cache/pneum.html3?scrBook=Gen&scrCh=4&scrV=26#i.xi.v-p6.5
  38. file:///ccel/o/owen/pneum/cache/pneum.html3?scrBook=Gen&scrCh=6&scrV=3#i.vi.iv-p30.23
  39. file:///ccel/o/owen/pneum/cache/pneum.html3?scrBook=Gen&scrCh=6&scrV=3#i.vi.i-p50.3
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  42. file:///ccel/o/owen/pneum/cache/pneum.html3?scrBook=Gen&scrCh=6&scrV=5#i.vii.iii-p78.7
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